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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Six

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari ishirini na sita

Number Twenty-Six

Nambari ishirini na sita

Author

Jeff Pippenger

Published

January 12, 2026

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The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Vizazi vinne vya Yoeli vinawakilisha uharibifu wa hatua kwa hatua wa shamba la mizabibu la Mungu kuanzia 1863 hadi sheria ya Jumapili. Nambari nne pia inaashiria sifa nne za tabia ya Kristo. Makerubi katika patakatifu wana nyuso nne, na nyuso hizo zinaendana na mgawanyo wa sehemu nne wa Israeli wa kale walipoweka kambi kuzunguka patakatifu. Pia zinawakilisha Injili nne.

> As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

> Kuhusu umbo la nyuso zao, wao wanne walikuwa na uso wa mwanadamu, na uso wa simba, upande wa kuume; na wao wanne walikuwa na uso wa ng’ombe upande wa kushoto; nao wanne pia walikuwa na uso wa tai. Ezekieli 1:10.

> And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

> Na mnyama wa kwanza alikuwa kama simba, na mnyama wa pili kama ndama, na mnyama wa tatu alikuwa na uso kama wa mwanadamu, na mnyama wa nne alikuwa kama tai arukaye. Ufunuo 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Biblia (Hesabu 2) inaeleza makabila kumi na mawili (isipokuwa Lawi, ambaye kambi yake ilikuwa moja kwa moja kuizunguka hema la kukutania) yakiwa yamepangwa katika makambi manne ya makabila matatu kila moja, yakiwa yamewekwa katika pande nne kuu kuzunguka patakatifu, kila moja chini ya bendera, yaani nembo au ishara. Mpangilio huo uliunda mfanano wa kimaashirio, ambapo kambi ya duniani huakisi kiti cha enzi cha mbinguni kinacholindwa na makerubi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda alielekea mashariki, kuelekea mawio ya jua kwenye ingilio la patakatifu. Bendera ya Yuda ilikuwa na alama ya simba, kwa kuwa inamwakilisha Simba wa kabila la Yuda. Makabila mawili pamoja na Yuda yalikuwa Isakari na Zabuloni. Katika maono ya Yohana, mnyama wa kwanza alikuwa kama simba, kama vile makerubi wa Ezekieli walivyokuwa na uso wa simba. Rubeni, ishara ya mwanadamu, alikuwa kusini pamoja na Simeoni na Gadi. Magharibi alikuwepo Efraimu, pamoja na Benjamini na Manase, waliowakilishwa na ng’ombe. Kaskazini alikuwepo Dani, pamoja na Asheri na Naftali, waliowakilishwa na tai. Uhusiano wa makabila na nyuso nne za patakatifu pa mbinguni umeakisiwa katika Injili nne.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mathayo ni Simba wa kabila la Yuda, Marko ni fahali wa dhabihu, Luka ni mwanadamu na Yohana ni tai arukaye juu sana. Kristo kama Simba wa kabila la Yuda anajitambulisha kuwa ndiye anayetia muhuri na kulifungua Neno lake la kinabii. Injili ya Mathayo ina marejeo ya moja kwa moja mengi zaidi kuhusu utimizwaji wa unabii wa kimasihi (12) kuliko injili nyingine tatu kwa pamoja. Halikaribiani hata kidogo.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Kitabu cha Mathayo kinawakilisha Neno la kinabii la Mungu. Luka, ambaye alikuwa daktari, anawasilisha injili yake kwa mtazamo wa Kristo kama Mwana wa Adamu, kwa kuwa Luka ni uso wa mwanadamu. Marko anawasilisha injili yake ya Kristo kwa mtazamo wa sadaka ya dhabihu ambayo Kristo aliwakilisha, kwa kuwa Marko ni ng’ombe. Yohana ni tai arukaye juu sana, aliyeonyesha mambo ya kina ya Mungu katika uwasilishaji wake wa injili ya Kristo.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ni muhimu kuelewa kitabu cha Mathayo jinsi kinavyowakilishwa ndani ya Neno la kinabii. Kitabu cha Mathayo ni Simba wa kabila la Yuda, Mkuu wa Neno lake la kinabii, Mhesabu wa ajabu wa siri, Mwanaisimu wa ajabu, anayeliwekea Neno lake mihuri na kuifungua. Yesu ni Alfa na Omega, naye ndiye Neno. Kitabu cha kwanza cha Agano Jipya na kitabu cha mwisho cha Agano Jipya ni vitabu vya kinabii. Wengi wanajua jambo hili kuhusu kitabu cha Ufunuo, lakini huenda hawajatambua kwamba kitabu cha Mathayo ndicho alfa ya Agano Jipya, hivyo lazima kiendane na omega ya Agano Jipya. Kinapaswa kuwakilisha ule mwisho, ambao ni kitabu cha Ufunuo.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Hivyo basi, tunapopata katika Mathayo mstari sambamba wa historia ya agano ya Mwanzo ulioelezwa katika sura ya kumi na moja hadi ishirini na mbili, si chochote kingine bali ni kweli ambayo Simba wa kabila la Mathayo anaifunua. Sura kumi na mbili za historia ya agano zinazowakilishwa katika Mwanzo, Mathayo na Ufunuo sasa zinafunguliwa, na tunachotambua ni kwamba sura ya ishirini na tatu ya Mathayo inawakilisha utenganisho wa wenye hekima na wapumbavu katika mfano wa shamba la mizabibu. Ole nane juu ya watu wa agano la awali, ambazo zinapata mfanano wao wa kinabii katika nafsi nane zinazowakilisha wale mia moja arobaini na nne elfu wanaopanda katika safina ya usalama. 23 ni uwakilishi wa kazi iliyoanza katika patakatifu pa mbinguni wakati siku 2300 zilipofikia tamati yake Oktoba 22, 1844, na itafanya hivyo tena wakati wa sheria ya Jumapili inayokuja hivi karibuni. Sura ya 23 inaashiria ukweli huu.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Sura ya ishirini na nne inatokea wakati Kristo amemaliza tu mazungumzo Yake na Israeli iliyoasi na kuondoka katika hekalu la Wayahudi kwa mara ya mwisho. Nambari 24 ni ishara ya mpito kutoka Israeli ya kale hadi Israeli ya kisasa, mahali pale pale katika historia ya kinabii aliposimama Kristo, alipowasilisha ujumbe Wake katika Mathayo ishirini na nne. Ujumbe wa kinabii wa Mathayo 24 ni uonyesho wa Kimungu wa mbinu ya mstari juu ya mstari, unaoshughulikia hasa historia ya Wamileriti, na hivyo basi historia ya mia arobaini na nne elfu. 24 inawakilishwa na kanisa la Ufunuo kumi na mbili, linalosimama juu ya mwezi unaoakisi mwanga wa jua la haki. Kichwani mwake kuna nyota kumi na mbili zinazoashiria 24, kwa maana linawakilisha historia inayoongoza hadi kuzaliwa kwa Kristo, wakati ambapo makabila kumi na mawili ya Israeli ya kale yangekuwa wanafunzi kumi na wawili wa Israeli ya kisasa. Katika sura ya ishirini na nne, historia ya Wamileriti kuanzia 1798 hadi kukata tamaa kuu inawakilishwa. Kisha hufuata Mathayo ishirini na tano.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Nambari 25 ni ishara ya Walawi, wawe wazuri au waovu, lakini vilevile, kwa uzito uleule, inawakilisha utengano wa Walawi wenye hekima na Walawi waovu. Mathayo 25 inabainisha, kupitia mashahidi watatu, yaani mifano mitatu, mchakato wa utengano unaowakilishwa na nambari ishirini na tano. Bila shaka, mfano wa wanawali kumi unawakilisha historia ya Wamilleraiti, na pia historia ya mia arobaini na nne elfu. Historia hiyo ni historia ya malaika wa kwanza, mfano wa talanta ni malaika wa pili na mfano wa kondoo na mbuzi ni hukumu ya malaika wa tatu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Sura za ishirini na sita hadi ishirini na nane zinaelezea historia ya Pasaka hadi agizo la kuhubiri Injili baada ya kusulubiwa.

> And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

> Ikawa, Yesu alipomaliza kusema maneno haya yote, akawaambia wanafunzi wake, Mnajua kwamba baada ya siku mbili ni sikukuu ya Pasaka, na Mwana wa Adamu atasalitiwa ili asulubiwe. Mathayo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Muhtasari wa alama mbalimbali za njia katika sura ya ishirini na sita ni huu: njama ya kumuua Yesu katika mistari ya tatu hadi ya tano. Kisha Yesu anatiwa mafuta huko Betania katika mistari ya sita hadi ya kumi na tatu. Katika mistari ya kumi na nne hadi ya kumi na sita Yuda anamsaliti Kristo kwa vipande thelathini vya fedha. Kisha ikaja Pasaka pamoja na wanafunzi wake, katika mistari ya kumi na saba hadi ya ishirini na tano. Katika mistari ya ishirini na sita hadi ya ishirini na tisa, Yesu anaweka Karamu ya Bwana, na katika mstari wa thelathini, Yesu anatabiri kwamba Petro atamkana. Katika mistari ya thelathini na sita hadi ya arobaini na sita Yesu yuko Getsemani. Katika mistari ya arobaini na saba hadi ya hamsini na sita Yesu anakamatwa, kisha katika mistari ya hamsini na saba hadi ya sitini na nane, Yesu yuko mbele ya Kayafa na Baraza Kuu. Kuanzia mstari wa sitini na tisa na kuendelea, inaelezwa kwamba Petro alimkana Kristo. Sura hii ina alama kumi mahsusi za njia ambazo zitarudiwa katika siku za mwisho.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Sura ya ishirini na saba ina alama kumi bainifu pia. Yesu anakabidhiwa kwa Pilato, kisha Yuda anajinyonga, kisha Yesu anapelekwa mbele ya Pilato, kisha Baraba anachaguliwa, Pilato anamkabidhi Yesu asulubiwe, kisha Yesu anadhihakiwa, kisha kusulubiwa, kisha kifo cha Yesu, kisha Yesu anazikwa na kisha mlinzi wa kaburi anatoa ushahidi.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Sura ya ishirini na nane ina alama tatu tu za njia; ya kwanza ni ufufuo, ikifuatiwa na uongo wa Sanhedrin, kisha Agizo Kuu. Sura tatu zenye alama ishirini na tatu tofauti za njia za msalaba ambazo zitarudiwa katika historia ya mia na arobaini na nne elfu.

## Matthew 26 – Ten Waymarks

Mathayo 26 - Alama Kumi za Njia

1. 1. Plot by chief priests and elders to kill Jesus (vv. 3–5)

   Njama ya makuhani wakuu na wazee ya kumuua Yesu (mst. 3-5)

2. 2. Anointing at Bethany by the woman with alabaster box (vv. 6–13)

   Kutiwa mafuta huko Bethania na mwanamke mwenye chupa ya alabasta (aya 6-13)

3. 3. Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

   Yuda anakubali kumsaliti Yesu kwa vipande thelathini vya fedha (aya 14-16)

4. 4. Preparation and eating of the Passover with the disciples (vv. 17–25)

   Maandalizi na kula Pasaka pamoja na wanafunzi (aya 17-25)

5. 5. Institution of the Lord’s Supper (vv. 26–29)

   Kuanzishwa kwa Karamu ya Bwana (aya 26-29)

6. 6. Prediction of Peter’s denial (vv. 30–35)

   Utabiri wa kumkana kwa Petro (mst. 30-35)

7. 7. Agony in Gethsemane (vv. 36–46)

   Dhiki katika Getsemane (mst. 36-46)

8. 8. Betrayal and arrest of Jesus (vv. 47–56)

   Usaliti na kukamatwa kwa Yesu (aya 47-56)

9. 9. Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

   Yesu ashtakiwa mbele ya Kayafa na Baraza Kuu (aya 57-68)

10. 10. Peter’s threefold denial (vv. 69–75)

    Makanusho matatu ya Petro (mst. 69-75)

## Matthew 27 – Ten Waymarks

Mathayo 27 - Alama Kumi za Njia

1. 1. Jesus delivered to Pilate (vv. 1–2)

   Yesu alikabidhiwa kwa Pilato (mst. 1-2)

2. 2. Judas’s remorse and suicide (vv. 3–10)

   Majuto na kujiua kwa Yuda (mst. 3-10)

3. 3. Jesus before Pilate – the formal Roman trial (vv. 11–14)

   Yesu mbele ya Pilato - kesi rasmi ya Kirumi (aya 11-14)

4. 4. Choice of Barabbas over Jesus (vv. 15–26)

   Uchaguzi wa Baraba badala ya Yesu (mst. 15-26)

5. 5. Pilate delivers Jesus to be crucified (included in the release of Barabbas)

   Pilato anamkabidhi Yesu asulubiwe (ikiwa sehemu ya kuachiliwa kwa Baraba)

6. 6. Mocking and scourging by the soldiers (vv. 27–31)

   Dhihaka na kupigwa mijeledi na askari (mst. 27-31)

7. 7. The crucifixion (vv. 32–44)

   Kusulubiwa (aya 32-44)

8. 8. The death of Jesus (vv. 45–50)

   Kifo cha Yesu (aya 45-50)

9. 9. Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

   Ishara za kimuujiza na kuzikwa na Yosefu wa Arimathaya (mst. 51-61)

10. 10. Posting of the guard at the tomb (vv. 62–66)

    Kuwekwa kwa walinzi kaburini (aya 62-66)

## Matthew 28 – Three Waymarks

Mathayo 28 - Alama Tatu za Njia

1. 1. The resurrection and empty tomb (vv. 1–10)

   Ufufuo na kaburi tupu (aya 1-10)

2. 2. The lie of the chief priests and elders to the soldiers (vv. 11–15)

   Uongo wa wakuu wa makuhani na wazee kwa askari (mst. 11-15)

3. 3. The Great Commission (vv. 16–20)

   Agizo Kuu (mistari 16-20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Kama vile matukio ya Kristo kuanzia kutiwa mafuta huko Bethania hadi Agizo Kuu yaliashiria mwisho wa huduma yake duniani na mwanzo wa injili kwa mataifa yote, vivyo hivyo alama zile zile za njia zinajirudia katika uzoefu wa masalia wa Mungu wanapokaribia kufungwa kwa mlango wa rehema na ushindi wao wa mwisho.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Sura za ishirini na sita hadi ishirini na nane zinawakilisha historia ya Pasaka iliyoundwa kwa msingi wa alama 23 bainifu za njia ambazo hurudiwa katika historia inayoongoza hadi na inayofuata sheria ya Jumapili.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

> Kuja kwa Kristo kama kuhani mkuu wetu hadi patakatifu pa patakatifu, kwa ajili ya utakaso wa patakatifu, kama kunavyoletwa bayana katika Danieli 8:14; kuja kwa Mwana wa Adamu kwa Mzee wa Siku, kama kunavyowasilishwa katika Danieli 7:13; na kuja kwa Bwana katika hekalu lake, kulikotabiriwa na Malaki, ni maelezo ya tukio lilelile; na hili pia linawakilishwa na kuja kwa bwana arusi kwenye arusi, kama alivyolieleza Kristo katika mfano wa wanawali kumi, ulioko katika Mathayo 25. Pambano Kuu, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Mwisho wa siku 2300 tarehe 22 Oktoba 1844 unarudiwa wakati wa sheria ya Jumapili. Alama 23 za njia zilizoko katika sura tatu za mwisho za Mathayo zinatambulisha damu ya thamani inayotumiwa kuunganisha Uungu na ubinadamu.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

> Maombezi ya Kristo kwa niaba ya mwanadamu katika patakatifu pa mbinguni ni muhimu kwa mpango wa wokovu kama vile kifo Chake msalabani kilivyokuwa. Kwa kifo Chake alianza kazi ile ambayo, baada ya kufufuka Kwake, Alipaa kuikamilisha mbinguni. Ni lazima kwa imani tuingie ndani ya pazia, ‘ambako mtangulizi ameingia kwa ajili yetu.’ Waebrania 6:20. Huko nuru ya msalaba wa Kalvari inaakisiwa. Huko tunaweza kupata ufahamu ulio wazi zaidi wa mafumbo ya ukombozi. Wokovu wa mwanadamu umetimizwa kwa gharama isiyo na kipimo kwa mbingu; dhabihu iliyotolewa ni sawasawa na madai mapana zaidi ya sheria ya Mungu iliyovunjwa. Yesu amefungua njia iendayo kwenye kiti cha enzi cha Baba, na kwa upatanisho Wake, tamanio la dhati la wote wamjiao kwa imani laweza kuwasilishwa mbele za Mungu. Pambano Kuu, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Sura ya 23 ya Mathayo inasisitiza hukumu juu ya ukuhani bandia. Sura za 26 hadi 28 ndizo Omega ya sura ya 23. Walawi bandia—uasi unaoongezeka wa wazee kwa kipindi cha vizazi vinne—walizalisha alama za njia katika sura tatu za mwisho.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Sura ya ishirini na nne inatambua mbinu ya mstari juu ya mstari kama mbinu ya Kristo, anapotumia uharibifu wa Yerusalemu kuelezea mambo yaliyo, mambo yaliyokuwa na mambo yatakayokuwa.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Kuanguka kwa Yerusalemu mwaka 70 BK kulitokea siku ile ile ya mwaka ambayo Yerusalemu iliharibiwa kwa mara ya kwanza na Nebukadneza. Uharibifu wa Yerusalemu uliotendwa na Nebukadneza ulikuwa historia ya zamani, na katika historia ya Kristo, wakati Tito alipoiteka Yerusalemu, tukio hilo lilikuwa mfano wa mwisho wa ulimwengu. Mathayo 24 inainua mbinu ya mstari juu ya mstari, hivyo kuitambulisha "mbinu" kama kipengele cha ushuhuda wa kinabii.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Ni katika sura ya 24 ndipo Kristo anabainisha ulazima wa kuelewa “chukizo la uharibifu” lililonenwa na nabii Danieli, uelewa wa msingi kabisa wa William Miller, na ishara inayoweka imara maono katika Danieli. Pia linawakilisha uasi wa Uadventista, kwa kuwa walikataa uelewa wa WaMillerite kuhusu “cha kila siku” katika kitabu cha Danieli, na hivyo wakashiriki nguvu ya upotevu ya 2 Wathesalonike sura ya pili. Sura hiyo inaunganika moja kwa moja na Luka 21, hivyo ikitambua tarehe 11 Agosti, 1840 hadi 22 Oktoba, 1844, ambazo zinasawiri 9/11 hadi sheria ya Jumapili. Pia inaungana na “nyakati za Mataifa” katika Luka 21:24, ambazo ni ufunguo mkuu wa kufungua “mara saba” za Musa, huku pia ikilingana na upimaji wa hekalu katika Ufunuo sura ya kumi na moja.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Kuanzia sura ishirini na tatu, ikifuatiwa na 24 na 25, kisha ikihitimishwa na sura 26 hadi 27, sura tatu ambazo zina alama za njia ishirini na tatu ambazo ni omega kwa alfa ya sura ishirini na tatu. Sura ishirini na sita ikijumlishwa na ishirini na saba na ishirini na nane ni sawa na "81," ambayo ni ishara ya ukuhani. Kwa mashahidi watatu (Mwanzo, Mathayo na Ufunuo) sura za 11 hadi 22 ni mstari mmoja. Sura za 23 hadi 28 ni mstari wa ukweli unaoanza na 23 na kuishia na 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Sura ya kwanza hadi ya kumi ndizo zinaunda mstari wa kwanza kati ya mistari mitatu ya kinabii katika kitabu cha Mathayo. Sura kumi, zikifuatiwa na sura kumi na mbili, zikifuatiwa na sura sita. Uvuvio unatufahamisha kwamba vitabu vyote vya Biblia hukutana na kumalizikia katika Ufunuo, na kwa hiyo vitabu vyote vya Biblia hukutana na kumalizikia katika Mathayo. Mathayo, akiwa kama uso wa simba wa kabila la Yuda, anatambua unabii kumi na mbili tofauti kuhusu Masihi, na vifungu hivyo kumi na mbili vinatoa alama za njia za historia ya Wamileraiti na wale mia arobaini na nne elfu. Kama vile kitabu cha Ufunuo kinavyoanza kwa ufunuo wa Yesu Kristo, sura ya kwanza ya Mathayo inawasilisha ufunuo wa Yesu Kristo unaounganisha na maisha na ushuhuda wa Musa, pamoja na historia ya Mpinga Kristo, huku ikitambua vipengele vitatu vya kanisa lishindalo kama vinavyowakilishwa na nabii, kuhani na mfalme.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mathayo anaanza kwa ufunuo wa Yesu Kristo katika muktadha wa agano la Mungu na watu teule. Kutoka Abrahamu hadi Daudi kulikuwa na vizazi kumi na nne, kutoka Daudi hadi utekwa Babelini kulikuwa na vizazi kumi na nne, na kutoka Babeli hadi Kristo ni vizazi vingine kumi na nne. Nasaba ya Kristo katika Mathayo inalingana na Musa, kwa kuwa Musa ni alfa na Kristo ndiye omega. Maisha ya Musa ya miaka mia moja na ishirini yanaendana na miaka mia moja na ishirini ya kipindi cha majaribio katika historia ya Nuhu. Kwa hiyo, agano la Nuhu linaunganishwa na agano la watu teule. Miaka mia moja na ishirini ya Musa inawakilisha vipindi vitatu vya miaka arobaini vilivyohitimishwa kwa Musa kumuua Mmisri mwishoni mwa miaka arobaini, na wazaliwa wa kwanza, Farao na jeshi lake waliuawa mwishoni mwa kipindi cha pili cha miaka arobaini. Kipindi cha pili cha miaka arobaini kilimalizika katika uasi huko Kadeshi na kipindi cha tatu cha miaka arobaini kilimalizika katika uasi wa pili wa Kadeshi. Mistari yote mitatu ya kinabii ya alfa inaishia Kadeshi na mistari mitatu ya kinabii ya nasaba ya Mathayo inaishia kwa Daudi, utekwa Babeli, na Mjumbe wa agano.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Wakati alfa ya Musa inapolingana na omega ya Kristo, kuna mashahidi sita wa Kadeshi, ambayo ni 1863 na sheria ya Jumapili. Orodha ya vizazi ya Mathayo inaweka mfalme Daudi Kadeshi, ambako Uadventista uliopotoka unapelekwa Babeli, wakati Kristo anapothibitisha agano na wale elfu mia arobaini na nne. Kwa kumweka Daudi katika sheria ya Jumapili, shahidi wa pili wa Daudi unaimarishwa, ambapo Daudi ni mmoja wa wawakilishi watatu wa kibinadamu walioanza kuhudumu wakiwa na umri wa miaka thelathini. Kristo, Daudi, Yusufu na Ezekieli wote walianza kazi yao wakiwa na umri wa miaka thelathini. Kwa pamoja, wale wanne wa miaka thelathini walioanza kuhudumu, wanawakilisha muungano wa Uungu na ubinadamu, wakati kanisa la mapambano linapobadilishwa kuwa kanisa la ushindi. Kanisa hilo linajumuisha nabii, kuhani na mfalme. Mabadiliko hayo yanawekewa alama katika sheria ya Jumapili, ambayo pia ni Kadeshi, hivyo Daudi katika orodha ya vizazi ya Mathayo anawiana na Daudi wa miaka thelathini.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Miaka thelathini ya maandalizi inaendana na miaka mia nne na thelathini ya agano la Abrahamu, na pia umri wa kuhani na miaka 1290 ya Danieli 12:11. Katika makala inayofuata tutaangalia mmoja baada ya mwingine wa unabii ule kumi na mbili wa Kimasiya uliomo katika kitabu cha Mathayo. Kwanza tunatambua mikondo mitatu ya kinabii ndani ya Mathayo; sura ya kwanza hadi ya kumi, ikifuatiwa na sura ya kumi na moja hadi ya ishirini na mbili, kisha sura ya ishirini na tatu hadi ya ishirini na nane.

> “For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

> Kwa muda fulani baada ya masikitiko ya mwaka 1844, nilishikilia, pamoja na jumuiya ya Adventi, kwamba mlango wa rehema wakati huo ulikuwa umefungwa milele kwa ulimwengu. Msimamo huu niliuchukua kabla sijapewa maono yangu ya kwanza. Ilikuwa ni nuru niliyopewa na Mungu iliyorekebisha kosa letu, na kutuwezesha kuona msimamo wa kweli.

> “I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

> Bado ninaamini katika nadharia ya mlango uliofungwa, lakini si kwa maana ambayo hapo mwanzoni tulitumia neno hilo, wala kwa maana ambayo wapinzani wangu wanatumia neno hilo.

> “There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

> Kulikuwa na mlango uliofungwa katika siku za Noa. Wakati huo kulikuwa na kuondoka kwa Roho ya Mungu kutoka kwa jamii ya wenye dhambi iliyoangamia katika maji ya Gharika. Mungu mwenyewe alimpa Noa ujumbe wa mlango uliofungwa: 'Roho yangu haitashindana daima na mwanadamu, kwa maana yeye naye ni mwili; lakini siku zake zitakuwa miaka mia na ishirini' (Mwanzo 6:3).

> “There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

> Kulikuwa na mlango uliofungwa katika siku za Abrahamu. Huruma ilikoma kuwasihi wenyeji wa Sodoma, na wote, isipokuwa Lutu pamoja na mkewe na binti zake wawili, waliteketezwa na moto ulioshushwa kutoka mbinguni.

> “There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

> Kulikuwa na mlango uliofungwa katika siku za Kristo. Mwana wa Mungu aliwatangazia Wayahudi wasioamini wa kizazi hicho, ‘Nyumba yenu mmeachiwa ukiwa’ (Mathayo 23:38).

> “Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

> Tukitazama mkondo wa wakati hadi siku za mwisho, nguvu ile ile isiyo na kikomo ilitangaza kupitia Yohana: 'Haya asema yeye aliye Mtakatifu, yeye aliye wa kweli, yeye aliye na ufunguo wa Daudi, afunguaye, wala hapana afungaye; na afungaye, wala hapana afunguaye' (Ufunuo 3:7).

> “I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

> Nilionyeshwa katika maono, na bado ninaamini, kwamba kulikuwa na mlango uliofungwa mwaka 1844. Wote waliouona mwanga wa ujumbe wa malaika wa kwanza na wa pili na kuukataa mwanga huo, waliachwa katika giza. Na wale walioukubali mwanga huo na wakampokea Roho Mtakatifu aliyeandamana na tangazo la ujumbe kutoka mbinguni, na ambao baadaye walikana imani yao na kutangaza uzoefu wao kuwa udanganyifu, kwa njia hiyo walimkataa Roho wa Mungu, naye hakuwasihi tena.

> “Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

> Wale ambao hawakuiona nuru, hawakuwa na hatia ya kuikataa. Ni kundi tu lililodharaau nuru kutoka mbinguni ndilo ambalo Roho wa Mungu hakuweza kulifikia. Na kundi hili lilijumuisha, kama nilivyosema, wote wale waliokataa kuupokea ujumbe ulipowasilishwa kwao, na pia wale ambao, baada ya kuupokea, baadaye walikana imani yao. Hawa wangeweza kuwa na mfano wa utauwa, na kudai kuwa wafuasi wa Kristo; lakini kwa kukosa uhusiano hai na Mungu, wangetekwa na udanganyifu wa Shetani. Makundi haya mawili yamewekwa bayana katika maono: wale waliotangaza kwamba nuru waliyoifuata ilikuwa udanganyifu, na waovu wa ulimwengu ambao, kwa kuwa walikuwa wameikataa nuru, walikuwa wamekataliwa na Mungu. Hakuna rejea inayofanywa kwa wale ambao hawakuwa wameiona nuru, na hivyo hawakuwa na hatia ya kuikataa. Selected Messages, kitabu cha 1, 62, 63.

> “It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

> Ni wale tu ambao kwa imani wanamfuata Yesu katika kazi ile kuu ya upatanisho ndio hupokea manufaa ya upatanishi wake kwa ajili yao, ilhali wale wanaokataa nuru inayodhihirisha kazi hii ya huduma hawafaidiki nayo. Wayahudi waliokataa nuru iliyotolewa katika ujio wa kwanza wa Kristo, na wakakataa kumwamini kama Mwokozi wa ulimwengu, hawakuweza kupokea msamaha kupitia Kwake. Yesu alipopaa mbinguni akaingia kwa damu yake mwenyewe katika patakatifu pa mbinguni ili kumimina juu ya wanafunzi wake baraka za upatanishi wake, Wayahudi walibaki katika giza totoro wakiendelea na dhabihu na sadaka zao zisizofaa. Huduma ya mifano na vivuli ilikuwa imekoma. Mlango ule ambao hapo awali watu walipata kupitia kwake kumfikia Mungu haukuwa tena wazi. Wayahudi walikuwa wamekataa kumtafuta kwa njia ya pekee ambayo wakati huo angeweza kupatikana, yaani kupitia huduma katika patakatifu pa mbinguni. Kwa hiyo hawakupata ushirika na Mungu. Kwao mlango ulikuwa umefungwa. Hawakuwa na maarifa ya Kristo kama sadaka ya kweli na mpatanishi wa pekee mbele za Mungu; kwa hiyo hawakuweza kupokea manufaa ya upatanishi wake.

> “The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

> Hali ya Wayahudi wasioamini inaonyesha hali ya wasiojali na wasioamini miongoni mwa wanaodai kuwa Wakristo, ambao kwa hiari hawataki kujua kazi ya Kuhani Mkuu wetu mwenye huruma. Katika huduma ya mfano, wakati Kuhani Mkuu aliingia Patakatifu pa Patakatifu, Israeli wote walitakiwa kukusanyika kuzunguka maskani, na kwa namna ya makini na ya heshima kuu kujinyenyekeza nafsi zao mbele za Mungu, ili wapate msamaha wa dhambi zao na wasikatiliwe mbali na kusanyiko. Je, si muhimu zaidi, katika Siku hii ya Upatanisho ya antimfano, tuelewe kazi ya Kuhani Mkuu wetu na tujue wajibu unaotakiwa kutoka kwetu.

> “Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

> Wanadamu hawawezi, bila kuadhibiwa, kukataa onyo ambalo Mungu kwa rehema huwapelekea. Siku za Nuhu, ujumbe ulitumwa kutoka mbinguni kwa ulimwengu, na wokovu wao ulitegemea jinsi walivyouchukulia ujumbe huo. Kwa kuwa walilikataa onyo hilo, Roho ya Mungu iliondolewa kutoka kwa wanadamu wenye dhambi, nao wakaangamia katika maji ya Gharika. Wakati wa Abrahamu, huruma ikaacha kuwasihi wakazi wenye hatia wa Sodoma, na wote isipokuwa Lutu pamoja na mkewe na binti zake wawili waliteketezwa na moto ulioshushwa kutoka mbinguni. Ndivyo ilivyokuwa katika siku za Kristo. Mwana wa Mungu aliwaambia Wayahudi wasioamini wa kizazi kile: 'Nyumba yenu imeachiwa kwenu ukiwa.' Mathayo 23:38. Akiangalia mbele hadi siku za mwisho, Nguvu ile ile isiyo na mipaka hutangaza, kuhusu wale ambao 'hawakupokea upendo wa kweli, ili waokolewe': 'Kwa sababu hiyo Mungu atawapelekea udanganyifu wenye nguvu, ili waamini uongo; ili wote wahukumiwe, wale ambao hawakuamini kweli, bali walipendezwa na udhalimu.' 2 Wathesalonike 2:10-12. Wanapokataa mafundisho ya neno Lake, Mungu huiondoa Roho yake na kuwaacha katika udanganyifu wanaoupenda. Pambano Kuu, 430, 431.

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