We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Mun tajaajila durii Israa’el keessaa walakkaa irra turre; isa dhaloota “buutii” jedhamu, akkuma barruu darbe keessatti ibsame. Wangeela Maatewos keessatti, Yohaannisii fi Yesuus lamaan isaanii iyyuu Fariisotaa fi Saduuqoota dhaloota buutii jedhuun waamu. Yohaannisiin jalqaba adeemsa qormaataa bakka bu’a; inni yeroo barsiiseetti, Yesuus inni isa duuba dhufu—sagalee isaa guutummaatti qulqulleessa jedhee ibse—adeemsi sun ni beekama. Yesuusis adeemsa qormaataa Yohaannisiitti itti dabaluudhaan, adeemsa firdii dabalate; yeroo inni mootittii Sheebaa fi Nanawwee eeretti. Firdiin dhaloota afraffaatti raawwatama; gareen tokko firdii keessatti akka bofaatti mul’ata, abbaan isaanii keessaa Seexana waan ta’eef. Yesuusis dhimma dhaloonni afraffaan mallattoo barbaaduu itti dabale; yeroo mallattoon ifatti mul’atu keessa turetti.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
У Матфея двадцать третьему розділі викладено «горе» фарисеям і садукеям, і процес випробування та суду знову пов’язується з останнім поколінням. Двадцять другий розділ готує тло для горя двадцять третього розділу.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
फरीसी एकत्र जमले असता, येशूने त्यांना विचारले, म्हणाला, ख्रिस्ताविषयी तुम्हांस काय वाटते? तो कोणाचा पुत्र आहे?
They say unto him, The Son of David.
Nwọn wí fún un pé, Ọmọ Dafidi.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Yeye akawambia, Basi, Daudi kwa Roho amwitaje Bwana, akisema, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata nitakapowaweka adui zako chini ya miguu yako? Basi, ikiwa Daudi anamwita Bwana, awezaje kuwa mwanawe?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
らに一言も答えることのできる者はなく、その日以来、もはやだれひとり、あえてイエスに問いかける者はなかった。マタイ 22:41–46。
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
پَه تَنگېدو سره د هر ډول نور تعامل دروازه، عیسیٰ بيا په راتلونکي فصل کې اته «افسوسونه» وړاندې کوي. په ديارلسم آيت کې افسوس پر هغو دی چې د آسمان د بادشاهۍ دروازې تړي. همدا د آسمان له دروازو څخه دی چې وروستی باران تویېږي. دغه اته افسوسونه د هغو کسانو په اړه دي چې دعویٰ کوي هغه دروازه پرانیزي چې هېڅ انسان یې نه شي پرانستلای، او هغه دروازه تړي چې هېڅ انسان یې نه شي تړلای. په رؤيا کې خور وايټ ته هغه کسان وښودل شول چې مسيح یې تر ټولو مقدس ځای ته تعقيب نه کړ؛ هغوی خپلې دعاوې تش مقدس ځای ته استولې، چیرې چې شيطان، د مسيح په بڼه د ځان څرګندولو سره، هغوی دې ته رهنمايي کول چې باور وکړي هر څه سم دي. هغوی مقدس ځای بېرته پرانیستی و، او تر ټولو مقدس ځای یې تړلی و.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
« Beaucoup regardent avec horreur la conduite des Juifs lorsqu’ils ont rejeté et crucifié le Christ ; et, en lisant l’histoire des outrages infamants qu’Il a subis, ils pensent qu’ils L’aiment, et qu’ils ne L’auraient pas renié comme Pierre, ni crucifié comme les Juifs. Mais Dieu, qui lit dans le cœur de tous, a mis à l’épreuve cet amour pour Jésus qu’ils professaient éprouver. Tout le ciel suivit avec le plus profond intérêt l’accueil réservé au message du premier ange. Mais beaucoup de ceux qui professaient aimer Jésus, et qui versaient des larmes en lisant le récit de la croix, tournèrent en dérision la bonne nouvelle de Sa venue. Au lieu de recevoir le message avec joie, ils déclarèrent qu’il n’était qu’une illusion. Ils haïrent ceux qui aimaient Son avènement et les exclurent des églises. Ceux qui rejetèrent le premier message ne purent tirer aucun bénéfice du second ; et ils ne tirèrent pas davantage de bénéfice du cri de minuit, qui devait les préparer à entrer avec Jésus, par la foi, dans le lieu très saint du sanctuaire céleste. Et, en rejetant les deux premiers messages, ils ont tellement obscurci leur intelligence qu’ils ne peuvent voir aucune lumière dans le message du troisième ange, lequel montre le chemin vers le lieu très saint. Je vis que, de même que les Juifs avaient crucifié Jésus, de même les églises nominales avaient crucifié ces messages, et qu’ainsi elles n’ont aucune connaissance du chemin du lieu très saint, et ne peuvent recevoir aucun bénéfice de l’intercession de Jésus en ce lieu. Comme les Juifs, qui offraient leurs sacrifices inutiles, elles adressent leurs prières inutiles à l’appartement que Jésus a quitté ; et Satan, se plaisant dans cette séduction, revêt un caractère religieux et attire à lui l’esprit de ces chrétiens de profession, opérant avec sa puissance, ses signes et ses prodiges mensongers, afin de les fixer dans son piège. » Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Ff vers fourteen es un malheur pour avoir dévoré les maisons des veuves et pour les longues prières. Le malheur du vers fifteen est pour avoir fait de leurs convertis deux fois plus des enfants de l’enfer qu’eux-mêmes. Dans les vers sixteen à twenty-two, les méchants jurent par le temple.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“אלה אינם דבריה של אחות וייט, אלא דברי ה׳, ושליחתו מסרה אותם לי כדי למוסרם לכם. אלוהים קורא לכם לחדול מעתה מלעבוד בניגוד למטרותיו. הדרכה רבה ניתנה בנוגע לאנשים המתיימרים להיות משיחיים, בשעה שהם מגלים את תכונות השטן, מסכלים ברוח, בדיבור ובמעשה את התקדמות האמת, ובוודאי הולכים בדרך שבה השטן מוליך אותם. בקשיות לבבם אחזו בסמכות שאין היא שייכת להם בשום פנים, ושאותה אין להם להפעיל. כה אמר המורה הגדול: ‘אֶהְפֹּךְ, אֶהְפֹּךְ, אֶהְפֹּךְ’. אנשים אומרים בבאטל קריק, ‘הֵיכַל ה׳, הֵיכַל ה׳ אֲנַחְנוּ’, אך הם משתמשים באש חולין. לבבותיהם אינם מתרככים ואינם נכנעים בחסד אלוהים.” Manuscript Releases, כרך 13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Nel versetto ventitré e ventiquattro, il guaio è per aver trascurato la giustizia, la misericordia e la fedeltà. I versetti venticinque e ventisei riguardano la pretesa di pulire l’esterno della coppa, ma non l’interno.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
«“Մենք այս գանձն ունենք,— շարունակեց առաքյալը,— կավե անոթների մեջ, որպեսզի զորության գերազանցությունը լինի Աստծուց, և ոչ թե մեզանից”։ Աստված կարող էր Իր ճշմարտությունը հռչակել անմեղ հրեշտակների միջոցով, սակայն սա Նրա ծրագիրը չէ։ Նա ընտրում է մարդկանց, տկարությամբ պատված մարդկանց, որպես գործիքներ Իր խորհուրդների իրագործման մեջ։ Անգին գանձը դրվում է կավե անոթների մեջ։ Մարդկանց միջոցով է, որ Նրա օրհնությունները պետք է փոխանցվեն աշխարհին։ Նրանց միջոցով է, որ Նրա փառքը պիտի շողա մեղքի խավարի մեջ»։ Գործք առաքելոց, 330։
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Puis les versets vingt-sept et vingt-huit identifient les méchants comme des sépulcres blanchis, faisant le lien avec Shebna d’Ésaïe, chapitre vingt-deux, où Shebna se glorifiait du magnifique tombeau qu’il se faisait, mais dans lequel il n’entrerait jamais, car Dieu allait le rejeter de Sa bouche dans un champ lointain. Le champ lointain est représenté par le tombeau du prophète mensonger de Béthel, qui amena le prophète désobéissant à être enseveli dans ce même tombeau. Puis le huitième malheur dit :
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Eé yàkk naa leen, yéen bindkat yi ak Farisen yi, naafekat yi! Ndaxte yéen di tabax bàmmeel yi yonent yi, di taaru bàmmeel yu aji-jub ñi, te naan: Su nu nekkoon ci fan yi sunuy baay nekkoon, du nu bokkoon ak ñoom ci deretu yonent yi. Kon nag, yéen ci seen bopp seede ngeen ne, doomi ñi reyoon yonent yi ngeen. Yéen nag, mottal-leen méngoo seen baay yi.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Ninyi nyoka, ninyi uzao wa majoka, mtawezaje kuikimbia hukumu ya jehanamu?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
So, siehe, ich sende zu euch Propheten und Weise und Schriftgelehrte; und etliche von ihnen werdet ihr töten und kreuzigen, und etliche von ihnen werdet ihr in euren Synagogen geißeln und von Stadt zu Stadt verfolgen, damit über euch komme alles gerechte Blut, das auf Erden vergossen worden ist, von dem Blut des gerechten Abel bis zu dem Blut des Zacharias, des Sohnes Barachias, den ihr zwischen dem Tempel und dem Altar getötet habt.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
En vérité, je vous le dis, toutes ces choses viendront sur cette génération. Matthieu 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Gan yoone se jɔk, eyin be mo le kpɔ̃mɔviwo ƒe dzidzime la, woele ƒoƒo me le nyawo sia me. Le nyawo sia me la, nuvɔ̃ɔ̃ ƒe kpɔkpɔ mewɔa ɖe Sheba ƒe fiaga nyɔnu la kple Nineve ƒe ɖasefowo dzi o, ke boŋ ɖe Abel ƒe ʋu tso Zakaria gbɔ. Dzidzime enelia, siwo nye kpɔ̃mɔviwo la, woekpɔ ɖe ɖasefo eve siwo tso blema Israel ƒe gotagome ŋutinya me kple ɖasefo eve siwo tso blema Israel ƒe ameŋutinya me. Luka ta etɔ̃lia nye eneawo katã ƒe mamlɛtɔ kekeake siwo le kpɔ̃mɔviwo siwo tso dzidzime enelia, si nye mamlɛtɔ kekeake hã la, fia; eye eya ko nye sɔsɔɖa na Mateo ta etɔ̃lia. Nyawo ene siwo fia be le Mawu ƒe aƒe ƒe nuvɔ̃ɔ̃ mamlɛtɔ me, le dzidzime enelia me la, hatsotso ɖeka aɖe asi ɖe woƒe ŋutilãmewo go abe Satana ƒe viŋutsuwo kple vinyɔnuwo ene, eye hatsotso bubu la hã abe Mawu ƒe viŋutsuwo kple vinyɔnuwo ene. Sedzinu si dze egɔme na mamaƒo la dzea egɔme ne ɖela si dzra mɔ na Nubabla la ƒe Dɔla la kɔ eƒe gbe ɖe gbeƒã le gbeadzi.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
སྒྲུབ་པའི་གསུང་རབ་ཀྱི་དམ་པའི་ཐགས་འཐག་ནང་། མིང་རྣམས་ནི་མཚན་རྟགས་ཙམ་མ་ཡིན་པར། ལོ་རྒྱུས་ཀྱི་ཕྱི་ངོས་འོག་ཏུ་ལྐོག་ཏུ་གྱེར་བའི་ལུང་བསྟན་གྱི་ཞལ་གླུ་གཉིས་པ་ཞིག་ཡིན་ཏེ། ཐར་པའི་སྙིང་པོ་གསལ་བར་སྟོན་པའོ། ཨ་དམ་ནས་ནོ་ཨ་བར་གྱི་རྒྱུད་པའི་བུ་རྒྱུད་རྣམས་ཀྱི་དོན་རྣམས་ཚིག་གཅིག་གི་གསལ་བཤད་དུ་བསྒྲིགས་ན། དེས་རྒྱུད་པ་དེས་མཚོན་པའི་ལོ་རྒྱུས་དང་མཐུན་པའི་བརྡ་འཕྲིན་ཞིག་འབྱུང་ངོ་། ཨ་དམ་ཞེས་པའི་དོན་ནི “མི” ཡིན་ལ། སེཐ་ཞེས་པའི་དོན་ནི “བསྐོས་པ” ཡིན། ཨེ་ནོས་ཞེས་པའི་དོན་ནི “འཆི་བར་འགྱུར་བ” (འཆི་བའི་འོག་ཏུ་གནས་པ) ཡིན་ལ། ཀེ་ནན་ཞེས་པའི་དོན་ནི “སྡུག་བསྔལ” ཡིན། “དཀོན་མཆོག་གི་བསྟོད་པ/བྱིན་རླབས” (Mahalalel) བརྒྱུད་ནས། གནམ་མཁའ་ནི “མར་འབབ་པ” (Jared) ཡིན་ནོ། གནམ་མཁའ་ནི “བསྔོས་པའམ་བྱུགས་པའི་གཅིག་པུ” (Enoch) རུ་མར་བབས་ཤིང་། ཁོང་གིས་ཁོང་གི་བུ་མེ་ཐུ་སེ་ལཱ (“ཁོ་འཆི་བའི་ཚེ། དེ་ནི་བཏང་བར་འགྱུར”) བརྒྱུད་ནས་ཁྲིམས་གཅོད་ཀྱི་བརྡ་འཕྲིན་བསྒྲགས་སོ། ཁོའི་འཆི་བ་དེ་ནི། ལ་མེག (དབུགས) ཀྱིས་མེ་ཐུ་སེ་ལཱ་དང་མཉམ་དུ་སྦྲེལ་བ་བཞིན། མཚན་གུང་གི་འབོད་སྒྲ་དང་ཕོ་ཉ་གཉིས་པ་མཉམ་དུ་འབྲེལ་བས། སྟོབས་ཆེན་པོའི་དམ་པའི་ཐུགས་རླུང་གི་འབབ་རྒྱུན་ཞིག་གི་རྩེ་མོར་གྱུར་རོ། མེ་ཐུ་སེ་ལཱ་ནི་ཕོ་ཉ་གཉིས་པ་ཡིན་ལ། ལ་མེག་ནི་མཚན་གུང་གི་འབོད་སྒྲ་ཡིན་པས། ནོ་ཨའི་ཆུ་ལོག་ལ་རྩེ་མོར་སླེབས་པའོ།
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
进一步提炼，这些名字所宣告的是：“人因第一亚当而被定为必死，服于忧伤与死亡；但借着神的赐福，基督将自己分别为圣，降临世间，藉着祂在十字架上的死宣告审判，随后便有圣灵大能的浇灌。”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Ces dix noms résument le message de l’Évangile tout en retraçant l’histoire de la terre depuis la création jusqu’à la pluie de l’arrière-saison, pour aboutir à la Seconde Venue. Ce symbolisme, caché dans les noms, trouve son correspondant dans l’Apocalypse. La Genèse présente la généalogie alpha, et les 144 000 d’Apocalypse 7 présentent l’accomplissement oméga dans le reste scellé.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Yuda “övgü” anlamına gelir; Ruben “işte, bir oğul”; Gad “iyi talih/ordu”; Aşer “mutlu/kutlu”; ve Naftali “güreş” anlamına gelir. Manaşşe “unutturma”; Şimon “işitme”; Levi “bağlı/bitişik”; İsakar “ödül”; Zevulun “onur/mesken”; Yusuf “artış”; ve Benyamin “sağ elin oğlu” anlamına gelir.
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Ang mga sumusunod sa Leon ng lipi ni Juda ay ang mga anak ng Diyos, pinagpala ng mabuting kapalaran habang sila’y dumaraan sa isang proseso ng pagsubok na pakikipagbuno sa Diyos, gaya ng ginawa ni Jacob. Sa pamamagitan ng pakikipagpunyaging ito, ang kanilang mga kasalanan ay nililimot sa proseso ng pagpapaging-banal na bunga ng pakikinig sa Salita ng Diyos, na siya namang nag-uugnay sa kanila kay Cristo sa isang ugnayang tipan. Ang kanilang gantimpala ay ang marangal na manahan na kasama ni Cristo sa Kaniyang trono, na nakaupo sa mga dakong makalangit habang ginagamit sila ng Diyos upang palaguin ang Kaniyang kaharian—tinatawag ang malaking karamihan palabas ng Babilonia bilang mga anak ng Kaniyang kanang kamay.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
आल्या के छह पुत्र रूबेन, यहूदा, शिमोन, लेवी, इस्साकार और जबूलून थे। उसकी दासी जिल्पा, जिसके नाम का अर्थ “सुगंधित टपकन” है, के दो पुत्र थे—गाद और आशेर। राहेल के दो पुत्र यूसुफ और बिन्यामीन थे। राहेल की दासी बिल्हा का अर्थ “लज्जालु या संकोची” है, और उसके पुत्र दान और नप्ताली थे। भविष्यसूचक दृष्टि से यहाँ की वंशावली विचार करने के लिए कई रेखाएँ प्रस्तुत करती है। उत्पत्ति अध्याय पाँच में अल्फा और दस पीढ़ियों के विपरीत, ओमेगा के बारह वंशज हैं, जिनके अपने विशिष्ट भविष्यसूचक परिवर्त्य हैं। एक लाख चवालीस हज़ार में दान का उल्लेख नहीं है और मनश्शे ने अपने भाई एप्रैम का स्थान लिया।
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Nasab-nasab alfa dalam Kejadian selaras dengan nasab-nasab omega dalam Wahyu, sebab Kejadian mengenali karya ilahi Kristus dalam keselamatan, dan Wahyu mengenali mereka yang, dalam penggenapan omega dari nubuat alfa itu, dengan sempurna menggenapi janji dan nubuat yang justru dinyatakan dalam nubuat alfa itu.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Ukwenza kwale migca mibini kuvame ukwenziwa yizazi zenkolo, kodwa akukaze kwenziwe ngokombono wendlela yomugqa phezu komugqa. Lezi zinhlu ezimbili zozalo kuGenesise nakuSambulo zinikeza ofakazi ababili bokuthi uNkulunkulu ukhuluma ngezinga lesibili. Olunye ulimi luwubufakazi obulotshiwe njengoba bulotshiwe, kanti umugqa wesibili ngaphakathi kwalobo bufakazi ubekwa ezingeni elingokomfanekiso. Izazi zenkolo ngokuvamile azidluli ekuboneni okungaphezulu mayelana nomlayezo odluliswa yizincazelo zamagama kuGenesise nakuSambulo. Lokho ezikubonayo zikuphatha njengento entsha nje eveza kakhulu ukuhlakanipha kwazo kobuntu, njengoba kuboniswa amandla azo okuzenzisa ngobungcwele ekuboneni isingathekiso ngaphakathi kwezincazelo zamagama. Azikaze ziwubone umyalezo obekwe phambili emadodaneni ayishumi nambili ka-Ishmayeli. Aziziboni kahle izinhlu zozalo zikaJesu kuMathewu nakuLuka. Aziziboni izinhlu zozalo zamakhosi ayisikhombisa okugcina akwaJuda, namakhosi ayisikhombisa okugcina akwa-Israyeli, amakhosi ayisikhombisa okuqala akwaJuda noma amakhosi ayisikhombisa okuqala akwa-Israyeli.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Waxaan marka aan leeyahay ma arkaan, ula jeedaa in haddii aad Google weydiiso in ay jiraan waxbariddo ku saabsan abtirisyadan, jawaabtu tahay “haa” abtiriska Aadan ilaa Nuux ee Bilowgii, iyo “haa” midka boqol iyo afar iyo afartan kun. Laakiin miyey sidaas ugu dabaqaan tobanka farac ee Aabraam ee Bilowgii kow iyo tobnaad? Maya. Miyey dabaqaan abtiriska Qaabiil iyo abtiriska Sheed? Haa, laakiin aad bay uga fog yihiin macnaha dhabta ah, sida iyadoo ay mawduuc kale ka hadlayaan. Shaki kuma jiro inay ka hadlaan abtirisyada Masiixa ee Matayos iyo Luukos, hase yeeshee mar kale si weyn bay u seegaan yoolka. Maxay taasi muhiim u tahay, ayaad weydiinaysaa? Maxaa yeelay waxaan damacsanahay inaan bixiyo dulmar ku saabsan xariiqyadan nebiyadeed ee abtirisyada, waxaana doonayaa inaan bilowgaba si cad u sheego in aan isku dayayo inaan aqoonsado muhiimadda jiilka afraad sida astaan waxsii sheegidda Kitaabka Quduuska ah. Dulmarka abtirisyadan arrintaas wuu ka caawin doonaa, laakiin waxay ahaan lahayd dayacaad dhinac kasta ah haddii qof u maleeyo in soo koobidda sahlan ee waxyaalahan soo socda ay tahay wax kasta oo laga fahmi karo xariiqyadan abtirisyada.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Après la généalogie d’Adam jusqu’à Noé, nous trouvons, dans les chapitres quatre et cinq de la Genèse, deux lignées généalogiques. Ces deux lignées sont représentées par les descendants de Caïn et les descendants de Seth. Contrairement à la généalogie d’Adam à Noé, qui comptait dix descendants, les lignées de Seth et de Caïn n’en identifient chacune que huit. Pour cette raison, elles doivent être considérées comme deux périodes de quatre. Seth et Caïn sont des symboles d’alliance, et Caïn représente ceux qui, dans Ésaïe vingt-huit et vingt-neuf, contractent une alliance avec la mort, laquelle doit être annulée lors du fléau débordant. Ce sont ceux qui bâtissent leurs maisons sur le sable. Ceux qui bâtissent sur le Rocher contractent une alliance de vie, comme le représente 1 Pierre, chapitre deux, à savoir ceux qui ont goûté que le Seigneur est bon et qui sont la « génération élue ». Le « grand nombre » bâtit sur le sable, mais « peu » sont choisis.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
La généalogie de Caïn est un accord rebelle dans la symphonie des noms, car les noms représentent une gloire humaine vaine, conduisant à une errance sans but, après avoir été frappée par le ciel. Méprisant l’avertissement, la lignée de Caïn professe une fausse divinité, voilée d’une puissance humaine vindicative, représentée par les arts de l’humanité, qui forge une culture de fer; belle, mais violente, et stérile d’espérance. Cette dernière affirmation constitue une vue d’ensemble du message contenu dans les huit générations de Caïn, tel qu’il se dégage des noms.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
രാരുടെ വംശരേഖയ്ക്ക് ശേത്തിന്റെ വംശരേഖ കൃപയാൽ മറുപടി നൽകുന്നു. മനുഷ്യർക്കു നിയമിക്കപ്പെട്ടിരിക്കുന്ന മാനുഷിക ദൗർബല്യത്തിൽ, ദൈവത്തെ വിളിച്ചപേക്ഷിക്കുന്നവരുടെ ദുഃഖം സ്വർഗ്ഗം ഇറങ്ങിവരുമ്പോൾ സ്തുതിയായി മാറും. “പ്രത്യാശ” എന്ന നിലവിളി ഉയരുന്നതുവരെ, പരീക്ഷണകാലയളവിൽ, മഹത്വത്തിലേക്ക് ഉയരുന്ന പാതയിൽ വിശ്വസ്തമായി നടന്നു, വിടുതലിന്റെ ജലങ്ങളിലൂടെ വിശ്രമം പ്രാപിക്കുന്നു. ആ അവസാന പ്രസ്താവന, പേരുകളിൽനിന്ന് ഉത്ഭവിക്കുന്ന ശേത്തിന്റെ എട്ട് തലമുറകളിലെ സന്ദേശത്തിന്റെ ഒരു സമഗ്രാവലോകനമാണ്.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
बन्दीगृह सम्बन्धी मिस्र की भविष्यवाणी को 400 वर्ष बतलाया गया है, और साथ ही यह भी कि वे 400 वर्ष चौथी पीढ़ी में समाप्त होंगे—वाचा के प्रथम चरण में ही आठ पीढ़ियों को चार-चार की दो शृंखलाओं में विभाजित करने का कारण स्थापित हो जाता है। जब पौलुस की गवाही को अल्फा वाचा की भविष्यवाणी में सम्मिलित किया जाता है, तब वह 215-215 वर्षों की दो अवधियाँ उत्पन्न करती है, जिनमें प्रत्येक अवधि में चार पीढ़ियाँ थीं। 430 वर्षों में ये आठ पीढ़ियाँ, 215-215 वर्षों की दो अवधियों का प्रतिनिधित्व करती हैं। पहली अवधि उस भले फिरौन द्वारा निरूपित होती है जो यूसुफ को जानता था। 215 वर्ष बाद, एक नया फिरौन हुआ, जो यूसुफ को नहीं जानता था। तब चार पीढ़ियों की अगली शृंखला आरम्भ हुई।
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
ஏழு தலைமுறைகள் அல்ல, எட்டு தலைமுறைகள் சமமாக இரண்டு காலங்களாகப் பிரிக்கப்பட்டு, ஒவ்வொன்றும் தனித்த நான்கு தலைமுறைகளைக் கொண்ட காலப்பகுதியாகத் தெளிவாகக் குறிக்கப்பட்டிருப்பது, கயீனின் எட்டு தலைமுறைகளையும் சேத்தின் எட்டு தலைமுறைகளையும் அதே முறையில் பயன்படுத்துவதை உறுதிப்படுத்துகிறது. அந்தப் பயன்பாடு செய்யப்பட்டபோது, சேத்தின் எட்டு தலைமுறைகள் கயீனின் எட்டு தலைமுறைகளோடு ஒழுங்குபடுத்தப்பட்டதாக அமைகின்றன. கயீன் மிருகத்தின் முத்திரையைப் பெறுகிற பலரைச் சுட்டிக்காட்டுகிறார்; சேத் தேவனுடைய முத்திரையைப் பெறுகிற சிலரைச் சுட்டிக்காட்டுகிறார். கயீன் மனிதகுலத்தின் அடையாளமாக இருக்கிறார்; சேத், நோவாவின் உடன்படிக்கையின் சூழலில் தெய்வீகத்துடன் இணைந்த மனிதகுலத்தின் அடையாளமாக இருக்கிறார்; ஆனால் யோசேப்பினதும் மோசேயினதும் வரிசை ஆபிராமின் உடன்படிக்கையின் சூழலில் உள்ளது.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Ensuite, au chapitre onze, la généalogie du peuple élu est représentée par dix noms, de Sem à Abram. Le chapitre onze est le récit de la tour de Babel, mais aussi la généalogie du peuple élu, telle qu’elle est représentée par Abraham. Le chapitre onze introduit un peuple élu qui devait entrer dans une alliance triple avec Dieu. La troisième et dernière étape fut le sacrifice d’Isaac au chapitre vingt-deux. Le chapitre « onze » est le commencement alpha, et le chapitre « vingt-deux » est l’achèvement oméga. La foi requise pour entendre la voix de Dieu dans la signification des noms n’est pas différente de celle qui est requise pour entendre Sa voix dans la numérotation de Sa Parole. Une application d’une généalogie que les théologiens n’abordent pas est la généalogie d’Ismaël, symbole de l’islam.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
І це імена синів Ізмаїла, за їхніми іменами, за їхніми поколіннями: первісток Ізмаїла — Невайот; і Кедар, і Адбеїл, і Мівсам, і Мішма, і Дума, і Масса, Гадар, і Тема, Єтур, Нафіш і Кедма. Це сини Ізмаїла, і це їхні імена, за їхніми містами та за їхніми оселями; дванадцять князів за їхніми племенами. Буття 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Ka definitions bilong dispela ol twelipela nem taim ol i wokim i go long wanpela tok i bung wantaim, em i rit olsem: “Long tok profet, ol tumbuna bilong Ismael em i wanpela lain manmeri bilong waitpela skin nogat, skin blak, i karim planti kaikai, na ol i gat biknem olsem ol paitman; tasol long histri na long tok profet ol i kisim bel hevi long August 11, 1840 na bihain gen long September 11, 2001. Long Baibel histri ol i kolim ol pikinini bilong hap san i kamap. Ol i kamap long Arabia, em hap we ol gutpela smel bilong spice, em ol i save yusim long ol lotu wok bilong Hibru haus lotu, i save gro. Tok “assassins” em i kamap long Islam histri na em i makim dai em i kamap long pasin bilong isi na hait. Long taim bilong ol Krused, Islam i pasim, raunim, na banisim Katolik Yurop; tasol bihain taim ol i holim bek yet, dispela i makim kamap bilong taim bilong refreshing bilong 1840 i go inap 1844, na tu stat long 9/11 i go inap long hevi bilong Sunday law. Ol definition bilong twelipela nem bilong ol pikinini man bilong Ismael olgeta i stap pinis insait long tok i go pas, long ol hap tok em ol strongpela leta i makim.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Les douze noms de la lignée d’Ismaël représentent treize, si l’on inclut Ismaël dans la liste. Treize est le nombre symbolique de la « rébellion », ce que fit Agar, ce qui amena Abraham à permettre qu’Agar et Ismaël soient chassés. Paul se sert de cet épisode pour décrire le rejet de l’ancien Israël comme peuple de l’alliance de Dieu, au moment même où Il établissait une alliance avec Son épouse chrétienne.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
কারণ লিখিত আছে যে, অব্রাহামের দুই পুত্র ছিল; একজন দাসীর গর্ভে, আর অন্যজন স্বাধীন নারীর গর্ভে। কিন্তু যে দাসীর গর্ভে জন্মেছিল, সে দেহানুসারে জন্মেছিল; আর যে স্বাধীন নারীর গর্ভে জন্মেছিল, সে প্রতিজ্ঞার দ্বারা জন্মেছিল। এই বিষয়গুলির রূপক অর্থ আছে; কারণ এরা দুই চুক্তি। এক চুক্তি সিনাই পর্বত থেকে, যা দাসত্বের সন্তান প্রসব করে; সে হাগার। কারণ এই হাগার আরব দেশের সিনাই পর্বত, এবং বর্তমান যিরূশালেমের সঙ্গে সাদৃশ্য রাখে; কেননা সে তার সন্তানদের সঙ্গে দাসত্বে আছে। কিন্তু ঊর্ধ্বস্থ যিরূশালেম স্বাধীন; এবং সেই আমাদের সকলের মাতা। কারণ লিখিত আছে, “আনন্দ কর, হে বন্ধ্যা, তুমি যে সন্তান প্রসব কর না; উচ্ছ্বসিত হও ও উচ্চস্বরে ক্রন্দন কর, তুমি যে প্রসববেদনায় কষ্ট পাও না; কারণ স্বামীযুক্তার অপেক্ষা পরিত্যক্তার সন্তান অনেক বেশি।” অতএব, হে ভ্রাতৃগণ, ইসহাকের ন্যায় আমরাও প্রতিজ্ঞার সন্তান। কিন্তু তখন যেমন যে দেহানুসারে জন্মেছিল, সে আত্মানুসারে জন্মগ্রহণকারীকে তাড়না করেছিল, এখনো তদ্রূপই ঘটছে। তথাপি শাস্ত্র কী বলে? “দাসীকে ও তার পুত্রকে বের করে দাও; কারণ দাসীর পুত্র স্বাধীন নারীর পুত্রের সঙ্গে উত্তরাধিকারী হবে না।” অতএব, হে ভ্রাতৃগণ, আমরা দাসীর সন্তান নই, কিন্তু স্বাধীন নারীর সন্তান। গালাতীয় 4:22–31।
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
ইসমাঈল ইসলামধর্মের প্রতীক, আর ইসমাঈলের মাতা হাগার মৃত্যুর বিধানের মণ্ডলীর প্রতীক। ইসহাক খ্রিষ্টধর্মের প্রতীক, আর সারা জীবনের বিধানের মণ্ডলীর প্রতীক। এই কারণে ইসমাঈলের বারো পুত্র ছিল, কারণ বারো সংখ্যা ঈশ্বরের বিধানভুক্ত প্রজার প্রতীক, এবং ইসলাম ঈশ্বরের বিধানভুক্ত প্রজার এক জাল রূপ।
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Alkitab na binatang Ebanghelyo, daadua ti genealogia ni Cristo. Maysa idiay Mateo ken sabali idiay Lucas.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
याकूबले मरियमका पति यूसुफलाई जन्माए, जसबाट येशू जन्मनुभयो, जो ख्रीष्ट कहलिनुहुन्छ। यसरी अब्राहामदेखि दाऊदसम्म जम्मा चौध पुस्ता भए; दाऊददेखि बाबेलमा बन्दी बनाएर लगिएको समयसम्म चौध पुस्ता; र बाबेलमा बन्दी बनाएर लगिएको समयदेखि ख्रीष्टसम्म चौध पुस्ता। अब येशू ख्रीष्टको जन्म यस प्रकार भयो: उहाँकी आमा मरियम यूसुफसँग मङ्गनी भएकी थिइन्, तिनीहरू एकसाथ बस्नुअघि नै उनी पवित्र आत्माद्वारा गर्भवती भएकी पाइइन्। मत्ती 1:16–18।
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
માથ્યુની વંશાવળી ચૌદ-ચૌદના ત્રણ સમાન સમયખંડો દર્શાવે છે, જે મળીને બેતાલીસનો એક સમયખંડ બને છે. કરારના ઇતિહાસમાં મૂસા ‘આલ્ફા’ હોય તે સંબંધમાં ખ્રિસ્ત ‘ઓમેગા’ છે. મૂસા ભવિષ્યવાણી કરે છે કે ખ્રિસ્ત “તેમની જેમ” થશે. મૂસાના એકસો વીસ વર્ષના જીવનમાં ચાલીસ-ચાલીસ વર્ષના ત્રણ સમયખંડો હતા. મૂસાના જીવનનો દરેક ચાલીસ વર્ષનો સમયખંડ, પંક્તિ પર પંક્તિ ગોઠવવામાં આવે ત્યારે, કાદેશ પર સમાપ્ત થાય છે, જે 1863 અને રવિવારના કાયદાનું પ્રતીક છે. ખ્રિસ્તના ત્રણ સમયખંડો દાવિદ, બાબેલની બંધિવાઈ, અને ક્રૂસ પર પોતાના રક્તથી ખ્રિસ્તે કરારની પુષ્ટિ કરી તે સ્થાને સમાપ્ત થાય છે. દાવિદ રવિવારના કાયદા સમયે વિજયી સભાને ઊંચે ઉપાડવામાં આવવાનું પ્રતિનિધિત્વ કરે છે, અને બીજી રેખા રવિવારના કાયદા સમયે મૂર્ખ કન્યાઓને બાબેલમાં લઈ જવામાં આવે છે તે ઓળખાવે છે. ત્રીજો સમયખંડ ક્રૂસ પર સમાપ્ત થાય છે, જે ફરી એકવાર રવિવારના કાયદાનું પ્રતીકરૂપ બને છે, જ્યાં ખ્રિસ્ત એક લાખ ચુમ્માલીસ હજાર સાથે અબ્રાહામના કરારની અને વિશાળ સમૂહ સાથે નોહના કરારની પુષ્ટિ કરે છે.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Ce qui peut être compris lorsque ces deux lignes sont superposées l’une à l’autre est étonnant. Les cent vingt ans de Moïse sont liés aux cent vingt ans de Noé, et les quarante-deux générations du Christ sont liées au règne de l’antichrist pendant quarante-deux mois symboliques au moment de la loi dominicale.
And the Lord said, 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.
Et l’Éternel dit : Mon Esprit ne contestera pas toujours avec l’homme, car l’homme n’est que chair ; toutefois, ses jours seront de cent vingt ans. Genèse 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Kasama ng talaangkanan sa Mateo, na nagbibigay-diin sa tipan ni Abraham, ang talaangkanan ni Cristo, gaya ng inilahad ni Lucas, ay umaabot hanggang sa paglalang, sa gayon ay binibigyang-diin ang tipan ng buhay na sinira ni Adan sa Eden. Nagsisimula ang talaangkanan ni Lucas kay Jesus, at pabalik na sinusundan ang Kaniyang angkan hanggang kay Adan, na kinikilalang anak ng Diyos. Nagtatapos ang lahi sa sakdal na ikalawang Adan, at nagsisimula ito sa sakdal na unang Adan. Mula sa unang Adan hanggang sa ikalawang Adan ay inilahad bilang 77 salinlahi.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
As linhagens genealógicas da Escritura representam linhas de verdade. Acabamos de identificar várias que excedem em muito as testemunhas necessárias para estabelecer uma verdade. As linhas genealógicas contêm a voz dos cumprimentos históricos e das predições futuras, e contêm a voz de Palmoni, o Maravilhoso Contador de segredos, visto que os enigmas numéricos que foram colocados dentro dessas linhas fornecem uma segunda voz. Essas duas vozes são ouvidas juntamente com uma terceira voz, a voz do Maravilhoso Linguista, que criou e governa todas as coisas, inclusive os nomes de pessoas, lugares e coisas.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Et une voix sortit du trône, disant : Louez notre Dieu, vous tous ses serviteurs, vous qui le craignez, petits et grands. Et j’entendis comme la voix d’une grande multitude, comme le bruit de grandes eaux, et comme le bruit de puissants tonnerres, disant : Alléluia ! car le Seigneur Dieu tout-puissant règne. Apocalypse 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
ከእስራኤል ነገሥታት ጋር የተያያዙት አንዳንድ ከሁሉ ይልቅ ጠቃሚ የትውልድ ሐረጎች በዚያ ውስጥ ይገኛሉ። የሰሜኑ መንግሥት የሆነው የእስራኤል የመጀመሪያዎቹ ሰባት ነገሥታት በአክአብ፣ በኤልዛቤል እና በኤልያስ ያበቃሉ፤ ስለዚህም የእሁድ ሕግን ይወክላሉ። የሰሜናዊ ነገዶች የመጨረሻዎቹ ሰባት ነገሥታት ሐረግ ግን ከእሁድ ሕግ ይጀምራል እና ሚካኤል በዳንኤል 12 ሲቆም በሰው የምሕረት ዘመን መዘጋት ያበቃል። የይሁዳ የመጀመሪያዎቹ ሰባት ነገሥታት ከእሁድ ሕግ ጀምሮ ሚካኤል እስኪቆም ድረስ ያለውን ታሪክ ያሳያሉ፥ የመጨረሻዎቹ ሰባት ግን ወደ እሁድ ሕግ የሚመራውን ታሪክ ይለዩታል። ሁለት የትውልድ ሐረጎች፣ ሁለቱም የአልፋ ታሪክና የኦሜጋ ታሪክ ያላቸው። የአልፋ ታሪክ ከ9/11 እስከ እሁድ ሕግ ያለው ዘመን ነው፥ የኦሜጋ ዘመንም ከእሁድ ሕግ እስከ ምሕረት ዘመን መዘጋት ድረስ ነው። የእስራኤል የመጀመሪያዎቹ ሰባት ነገሥታት ከይሁዳ የመጨረሻዎቹ ሰባት ነገሥታት ጋር ይጣጣማሉ፤ የእስራኤል የመጨረሻዎቹ ሰባት ነገሥታትም ከይሁዳ የመጀመሪያዎቹ ሰባት ነገሥታት ጋር ይጣጣማሉ።
We will continue in the next article.
Nous poursuivrons dans le prochain article.
“Be Steadfast Unto the End
« Soyez inébranlables jusqu’à la fin »
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
«[Sakyan 1:1, 2, a nakibaga.] Ti entero a Biblia ket maysa a pannakaiparangarang; ta amin a pannakaiparangarang kadagiti tattao ket umay babaen ken Cristo, ket amin ket maisentro kenkuana. Ti Dios nagsao kadatayo babaen iti Anakna, a kukuatayo gapu iti pannakaparsua ken pannakasubbot. Immay ni Cristo ken Juan a naipapanaw idiay Isla ti Patmos tapno itedna kenkuana ti kinapudno maipapan kadagitoy maudi nga aldaw, tapno ipakitana kenkuana dayta a masapul a mapasamak iti asideg a tiempo. Ni Jesu-Cristo ket isu ti dakkel a mangitalek iti nadiosan a pannakaiparangarang. Babaen kenkuana nga adda kadatayo ti pannakaammo iti masapul a suroten a panangur-uraytayo kadagiti maudi a paspasamak iti pakasaritaan daytoy daga. Inted ti Dios daytoy a pannakaiparangarang ken Cristo, ket ni Cristo impakaammona met laeng ken Juan.»
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Jean, le disciple bien-aimé, fut celui qui fut choisi pour recevoir cette révélation. Il était le dernier survivant des premiers disciples choisis. Sous la dispensation du Nouveau Testament, il fut honoré comme le prophète Daniel le fut sous la dispensation de l’Ancien Testament.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
“Agizo oyo Yohana asengelaki koyebisa ezalaki ya motuya monene penza, kino ete Klisto ayei uta na lola mpo na kopesa yango epai ya mosali na Ye, mpe ayebisaki ye atinda yango epai ya mangomba. Agizo oyo esengeli kozala likambo ya boyekoli na biso ya bokebi mpe ya libondeli; mpamba te tozali kobika na eleko oyo bato oyo bazali te na nse ya mateya ya Molimo Mosantu bakokotisa mateya ya lokuta. Bato oyo batelemi na bisika ya likolo, mpe bazali na mikano ya lokumu ya kokokisa. Bazali koluka komitombola, mpe kobongola mobimba ndenge makambo nyonso ezali komonana. Nzambe apesi biso malako ya sipesiale mpo na kobatela biso liboso ya bato ya ndenge wana. Ayebisaki Yohana akoma na buku makambo oyo esengelaki kosalema na bililingi ya suka ya lisolo ya mokili oyo.”
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Ẹyin àkókò náà tí kọjá, Ọlọ́run fi àwọn ìlànà iyebíye ti òtítọ́ ìsinsin yìí lé àwọn olùtẹ̀lé Rẹ̀ olóòtítọ́ lọ́wọ́. A kò fi àwọn ìlànà wọ̀nyí fún àwọn tí kò ní ipa kankan nínú fífi ìhìnrere áńgẹ́lì kìnní àti kejì náà hàn. A fi wọ́n fún àwọn òṣìṣẹ́ tí ó ti ní ipa nínú iṣẹ́ náà láti ìbẹ̀rẹ̀.”
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
«کسانی که از میان این تجربیات گذشتهاند، باید نسبت به اصولی که ما را ادونتیستهای روز هفتم ساخته است، همچون صخره استوار باشند. ایشان باید با خدا همکار باشند و شهادت را بسته، و شریعت را در میان شاگردان او مُهر نمایند. کسانی که در استقرار کار ما بر بنیاد حقیقتِ کتابمقدسی سهم داشتهاند، کسانی که نشانههای راه را که مسیر درست را نمایان ساختهاند میشناسند، باید کارگرانی بهشمار آیند که از بالاترین ارزش برخوردارند. آنان میتوانند درباره حقایقی که به ایشان سپرده شده است از تجربه شخصی سخن گویند. این مردان نباید اجازه دهند ایمانشان به بیایمانی دگرگون شود؛ نباید بگذارند پرچم فرشته سوم از دستانشان گرفته شود. ایشان باید آغاز اطمینانِ خود را تا پایان، استوار نگاه دارند.»
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
«Սերը հայտարարել է, որ անցյալի պատմությունը պիտի վերապատմվի, մինչ մենք մուտք ենք գործում եզրափակիչ գործի մեջ։ Ամեն ճշմարտություն, որ Նա տվել է այս վերջին օրերի համար, պիտի հռչակվի աշխարհին։ Ամեն սյուն, որ Նա հաստատել է, պիտի ամրացվի։ Մենք այժմ չենք կարող հեռանալ այն հիմքից, որ Աստված հաստատել է։ Մենք այժմ չենք կարող մտնել որևէ նոր կազմակերպության մեջ, որովհետև սա կնշանակեր ուրացություն ճշմարտությունից։»
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
“Dhibbaan ergamummaa fayyaa amantii warra amantootaa muuxannoo darbe keessatti saba Waaqayyoo irratti qaban dadhabsiisu irraa waan hundumaa irraa qulqulleeffamuu fi xaliilamuu qaba. Eeden, Eeden bareedduun, cubbuun itti seenee xureeffamte. Amma immoo muuxannoo namoota jalqaba hojii keenya hundeessuu keessatti qooda isaanii taphatan irra deebi’anii yaadachuun barbaachisaa dha.”
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
«De temps à autre, nous lisons les avis de décès des grands hommes du monde. Leur heure est venue soudainement, comme en un instant. Beaucoup, que l’on supposait en bonne santé, meurent après un festin, ou après avoir formé des desseins égoïstes pour leur propre élévation. La parole est prononcée : “Il est attaché à ses idoles; laissez-le.” Cela signifie que le Seigneur ne le protège plus du mal. Une mort subite survient, et que vaut l’œuvre de toute sa vie ? Sa vie a été un échec. L’arbre tombe, parce que la puissance qui l’avait soutenu l’abandonne à son sacrifice idolâtre.»
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
Les hommes et les femmes sont absorbés dans la recherche de quelque chose qui leur procure du plaisir. Ils vendent leur âme pour rien, et Dieu retire sa longue patience et sa supportante indulgence. Ils sont abandonnés à leur choix.
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
「現代の真理を信じると公言しながら、自らの信仰を堕落させ、光のうちを歩むことを拒んできた者たちがいる。今や、だれがその利己的で世俗的な原則を捨て去るであろうか。今や、だれが魂の価値を真に認識しようと努めるであろうか。人は、たとい全世界を手に入れても、自分の魂を失ったなら、何の益があるであろうか。あるいは、人はその魂と引き換えに何を差し出すことができようか。あなたがたは、いのちのパンと救いの水とを飢え渇いて求めているであろうか。あなたがたは、キリストがそのために死なれた魂の価値を認識しているであろうか。クリスチャンであるはずの者たちは、その信仰告白にふさわしく生きているであろうか。彼らは魂の価値を自覚しているであろうか。彼らは真理への従順を通して自らの魂を清めようと努めているであろうか。」『Manuscript Releases』第20巻、150、151。