In article twenty-two I wrote, “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.”
No artigo vinte e dois escrevi: “Então, no capítulo onze, a genealogia do povo escolhido é representada por dez nomes, de Sem a Abrão. O capítulo onze é a história da torre de Babel, mas também a genealogia do povo escolhido, tal como representado por Abraão. O capítulo onze introduz um povo escolhido que haveria de entrar em uma aliança tríplice com Deus. O terceiro e último passo foi o sacrifício de Isaque no capítulo vinte e dois. O capítulo ‘onze’ é o começo alfa, e o capítulo ‘vinte e dois’ é o fim ômega. A fé necessária para ouvir a voz de Deus no significado dos nomes não é diferente da fé necessária para ouvir a Sua voz na numeração da Sua Palavra.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Le chapitre onze présente l’alliance de Caïn et l’alliance d’Abel. Au fil des années, nous avons montré à maintes reprises que les caractéristiques prophétiques de la tour de Babel représentent une alliance contrefaite. Après le déluge, il y eut un changement de dispensations: avant le déluge, l’on adorait à la porte d’Éden; après le déluge, l’adoration devait se faire à un autel. L’autel était soumis à des exigences bibliques précises. Il devait être élevé en pierres naturelles, sans qu’aucune main humaine n’en taille ni n’en cisèle la pierre. Il devait être pierre sur pierre, sans mortier.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Le but de la tour était de faire un nom aux cohortes de Nimrod, ce qui représente le caractère. Dans la tour, nous voyons l’homme tenter de se sauver lui-même et de s’élever comme les dieux du ciel. La tour est le symbole d’une Église qui pense pouvoir se sauver elle-même, et qui pense devoir être élevée, comme le font les dix rois dans le Psaume 83, lorsqu’ils élèvent la tête papale dans la mauvaise confédération de la prophétie biblique, laquelle se produit lors de la loi du dimanche.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Une Chanson, ou Psaume d’Asaph. Ô Dieu, ne garde pas le silence; ne te tais pas, et ne demeure pas immobile, ô Dieu. Car voici, tes ennemis s’agitent avec tumulte, et ceux qui te haïssent ont levé la tête. Psaumes 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Inyagihugu yari imaze kurimburwa n’umwuzure wa Nowa, kandi impamvu Imana yagaragaje iherezo ry’igihe cy’imbabazi ku isi ya mbere y’umwuzure ni uko ibitekerezo by’umuntu byari byarabaye bibi ubudasiba. Bibiliya ivuga ku bumwe mu buryo butandukanye, bumwe muri bwo akaba ari ukubona “amaso ku maso.” Mbese babiri bashobora kugendana, keretse bumvikanye?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Afei I kerekere vei kemudou, na veiwekani, ena yaca ni noda Turaga o Jiova Jisu Karisito, me tautauvata na ka dou vosa kina kecega, ka me kakua ni tiko na veisei ena kemudou maliwa; ia mo dou semati vakadodonu vata tiko ena dua ga na vakasama kei na dua ga na lewa. 1 Korinica 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Lorsque Dieu brouilla la langue lors du jugement exercé sur le royaume de Nimrod, cela indique qu’avant cette confusion ils étaient tous unis, et qu’ainsi ils avaient tous le même caractère; or ce caractère était une religion fondée sur les œuvres humaines — par opposition à ceux qui, dans ce même chapitre, sont représentés par Abraham. Sem était une âme fidèle au temps de Nimrod. Les historiens désignent Sem comme celui qui tua Nimrod, le puissant rebelle devant l’Éternel. L’argument demeure même sans les opinions des historiens, car Sem est un homme d’alliance, qui fait remonter son sang à Noé, homme d’alliance, lequel fait remonter son sang à Seth, un autre homme d’alliance, qui entra dans l’histoire de l’alliance pour remplacer son frère Abel, autre homme d’alliance qui était un descendant direct d’Adam.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Jeunesis chapta elevin hem i stap olsem bikpela pait namel long Krais na Seten, insait long kain stori bilong wanpela kontrak bilong laip na wanpela kontrak bilong dai. Nimrot i makim dispela bikpela painim manmeri long ai bilong Bikpela, long wanem em i makim wanpela sios we i gat planti man i bihainim em. Abram, long rot bilong Sem, i makim wanpela sios we i gat liklik tasol man i bihainim em. Sem em i man bilong kontrak long taim Nimrot i wok long wokim taua bilong em, tasol tupela kontrak long chapta elevin ol i no stap olsem mak bilong Sem na Nimrot, nogat, ol i stap olsem mak bilong Nimrot na Abraham. Pol i mekim dispela lo bilong profesi i kamap klia tru.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
કારણ કે આ મેલ્કિસેદેક, સાલેમનો રાજા, સર્વોચ્ચ દેવનો યાજક, રાજાઓના સંહાર પછી પાછા ફરતા અબ્રાહામને મળ્યો અને તેને આશીર્વાદ આપ્યો; જેને અબ્રાહામે પણ સર્વમાંથી દસમો ભાગ આપ્યો; જેનું નામ અર્થાનુવાદ પ્રમાણે પ્રથમ તો “ધાર્મિકતાનો રાજા” થાય છે, અને ત્યારબાદ “સાલેમનો રાજા,” અર્થાત્ “શાંતિનો રાજા” પણ થાય છે; પિતા વિના, માતા વિના, વંશાવળી વિના, જેને દિવસોના આરંભ નથી અને જીવનનો અંત પણ નથી; પરંતુ દેવના પુત્ર સમાન બનાવવામાં આવ્યો છે; અને સદાકાળ યાજક રહે છે. હવે વિચાર કરો કે આ પુરુષ કેટલો મહાન હતો, જેને પિતૃપુરુષ અબ્રાહામે પણ લૂંટના માલમાંથી દસમો ભાગ આપ્યો.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
En vérité, ceux des fils de Lévi qui reçoivent la charge du sacerdoce ont, selon la loi, le commandement de percevoir la dîme du peuple, c’est-à-dire de leurs frères, bien qu’ils soient issus des reins d’Abraham :
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Men han, hvis æt ikke regnes iblandt dem, modtog tiende af Abraham og velsignede ham, som havde forjættelserne. Og uden al modsigelse er det den ringere, der velsignes af den højere. Og her er det dødelige mennesker, som modtager tiender; men dér er det én, om hvem der vidnes, at han lever. Og, om jeg så må sige, har også Levi, som modtager tiender, givet tiende i Abraham. Thi han var endnu i sin faders lænder, da Melkisedek mødte ham. Hebræerne 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Le sujet de Melchisédek renferme une grande quantité de vérité présente, mais je me borne simplement à signaler que Paul enseigne expressément que les caractéristiques prophétiques des hommes de l’alliance — et par là, j’entends les hommes et les femmes, dans le témoignage inspiré, dont le témoignage scripturaire identifie un jalon dans la ligne prophétique de l’alliance de Dieu avec l’humanité — Paul enseigne donc que Melchisédek, qui vécut avant l’établissement du sacerdoce lévitique au Sinaï, et par conséquent plus de quatre cents ans avant qu’il y eût un sacerdoce lévitique, avait reçu la dîme de Lévi. Pour appartenir au sacerdoce lévitique, il fallait être un Lévite capable de prouver sa descendance selon le sang de Lévi. Melchisédek ne pouvait pas démontrer que sa descendance provenait de la lignée de Lévi, car Lévi n’était pas encore né.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
La ligne prophétique qui représente l’alliance de Dieu avec Adam et Ève est en réalité composée de deux alliances. La première était une alliance de vie assortie d’une épreuve simple. Après la chute et l’échec de cette épreuve, l’alliance suivante comporta le sang d’un agneau afin de pourvoir à un vêtement. Vint ensuite l’alliance de Dieu avec l’humanité, représentée par l’arc-en-ciel, Noé et le culte de l’autel. Puis vint Genèse onze, où commença l’alliance de Dieu avec un peuple choisi, qui serait appelé Hébreux. Dans chacun de ces récits, les personnages bibliques sont des hommes ou des femmes d’alliance.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
لە پیدایش یازدە، دەستپێکی پەیمانی ژیان لەگەڵ گەلێکی هەڵبژێردراو دەردەخرێت، و ئەوەش لە هەمان شوێنەدا دەردەخرێت کە نمرود پەیمانی مردن دامەزراند، وەک لە خشت و هاونەوەکەدا نیشان دراوە، کە ساختەی ئەو بەردە نەوتاشراوانە و بێ هاونەوەیە بوو کە قوربانگاکە پێیان نیشان درابوو. خوشک وایت ئاگادارمان دەکاتەوە کە قوربانگا مەسیح نیشان دەدات؛ بۆیە ئایینی نمرود، کە ئایینێکی ساختەیە، مەسیحێکی ساختە نیشان دەدات.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Et ils se dirent l’un à l’autre : Allons ! faisons des briques et cuisons-les au feu. Et ils eurent la brique pour pierre, et le bitume leur servit de mortier. Genèse 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Et si tu me fais un autel de pierre, tu ne le bâtiras point en pierres taillées ; car, si tu lèves ton outil sur lui, tu le profanes. Exode 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
« Nous courons le danger de mêler le sacré et le profane. Le feu sacré venant de Dieu doit être employé dans nos efforts. Le véritable autel, c’est Christ ; le véritable feu, c’est le Saint-Esprit. Telle est notre inspiration. Ce n’est que dans la mesure où le Saint-Esprit conduit et dirige un homme qu’il est un conseiller sûr. Si nous nous détournons de Dieu et de ceux qu’Il a choisis pour consulter des autels étrangers, il nous sera répondu selon nos œuvres. » Selected Messages, livre 3, p. 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
अन्य सत्यों के बीच, उत्पत्ति ग्यारह से भविष्यद्वाणी के रूप में निकाले जाने वाले पाठों में से एक यह है कि वह एक भविष्यसूचक रेखा के आरम्भ का प्रतिनिधित्व करता है। नूह का जलप्रलय एक भविष्यसूचक पृथक्करण को चिह्नित करता है। जब नूह जहाज़ से बाहर निकला, तब उपासना की एक नई विधि स्थापित होनी थी; और उपासना की वह विधि सदा दो प्रकार के उपासकों को उत्पन्न करती है, जैसा कैन और हाबिल के इतिहास में प्रस्तुत किया गया है। उत्पत्ति ग्यारह एक नया संसार है, जिसका प्रारम्भिक इतिहास अंतकालीन इतिहास की आधारभूत कथा बन जाता है, जब परमेश्वर की अंतिम दिनों की वाचा-प्रजा रविवार के विधान के संकट के दौरान बाबेल से ग्यारहवें घंटे के मजदूरों को बुलाती है। निम्रोद रविवार के विधान के संकट के दौरान पाप का मनुष्य है, और शेम, जो इब्राहीम है, उसी संकट में परमेश्वर का मनुष्य है। उत्पत्ति ग्यारह में भाषाओं का बिखराव और भ्रम नूह के जहाज़ से बाहर आने के शीघ्र ही बाद आरम्भ हुआ। अध्याय ग्यारह का विषय दो वाचाएँ हैं, और यह कथा तब अपनी पराकाष्ठा को पहुँचती है जब इब्राहीमी वाचा का तीसरा चरण अध्याय बाईस में प्रस्तुत किया जाता है।
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Capítol onze és la història alfa de la línia d’Abraham que arriba a la història omega en el capítol vint-i-dos. El relat inicial de Babel de Nimrod i el relat final de l’oferiment d’Isaac representen tots dos el judici final sobre la humanitat. La línia comença a la torre de Nimrod i s’estén fins a l’oferiment d’Isaac, i la línia culmina en dues ofrenes oposades. L’ofrena de Nimrod rep el judici executiu de Déu, i el judici d’Abraham rep la benedicció de Déu. Nimrod és l’alfa del capítol onze i Abraham és l’omega del capítol vint-i-dos. L’omega és sempre més gran, almenys vint-i-dues vegades segons l’alfabet hebreu, i el poder manifestat en la confusió de les llengües i en la dispersió de les nacions per la terra fou superat amb escreix pel poder de la creu. La torre de Nimrod representa les Torres Bessones de l’11-S i l’oferiment d’Isaac representa la llei dominical.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
حبلُ العهدِ مع شعبٍ مختارٍ يبدأ برمزِ العددِ أحدَ عشر، وينتهي برمزِ اثنين وعشرين. وينتهي هذا الخط عند إغلاق بابِ النعمة في التاريخ الألفي لنمرود، وكذلك في التاريخ الأوميغي لإبراهيم. وإن تاريخَ نمرود وإبراهيم ذاتهما معروضٌ في السفر الأول من الكتاب المقدس، وقد وُضع في سياقِ لملمةِ البقايا إثر الدمار الحديث العهد جدًا لطوفان نوح. وفي السفر الأول من الكتاب المقدس، يقدّم تصويرُ العهدين شاهدين يُظهران إغلاقَ بابِ النعمة في الامتداد من الأصحاح الحادي عشر إلى الثاني والعشرين.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Celui qui est injuste, qu’il soit encore injuste; et celui qui est souillé, qu’il se souille encore; et que le juste pratique encore la justice; et que celui qui est saint se sanctifie encore. Apocalypse 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimrod is nog onregverdig en nog vuil, en Abraham nog regverdig en nog heilig, soos geïdentifiseer in die alfa van Genesis 11–22, en ook in die omega van Openbaring 22:11. Net voordat die genadetyd sluit, word daar in vers 10 ’n uitspraak gemaak om die woorde van die profesie van hierdie boek nie te verseël nie. Net voordat die genadetyd sluit, in die daaropvolgende vers, moet daar in Openbaring ’n profesie wees wat ontsluit moet word. Twee verse ná vers elf verskaf Christus die sleutel om daardie profesie te ontsluit.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Na aambia, Usiyatie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia. Yeye aliye dhalimu, na aendelee kuwa dhalimu bado; naye aliye mchafu, na aendelee kuwa mchafu bado; naye aliye mwenye haki, na aendelee kuwa mwenye haki bado; naye aliye mtakatifu, na aendelee kuwa mtakatifu bado. Na tazama, naja upesi; na ujira wangu u pamoja nami, kumlipa kila mtu kama kazi yake itakavyokuwa.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Babi ya ishirini na mbili ni sura ya omega ya Biblia nzima, na ufunguo wa kufungua unabii ulio katika Ufunuo uliotiwa muhuri ni ile kanuni ambayo Kristo aliitambulisha juu ya nyingine zote katika sura ya kwanza ya Ufunuo. Sura ya kwanza ni herufi ya kwanza ya alfabeti ya Kiebrania, na sura ya ishirini na mbili ni ya mwisho. Katika aya ya tisa hadi ya kumi na moja ya sura ya kwanza, Yohana anajitambulisha, na humtambulisha Kristo kuwa Alfa na Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Mimi Yohana, ambaye mimi nami ni ndugu yenu, na mshiriki pamoja nanyi katika dhiki, na katika ufalme na saburi ya Yesu Kristo, nalikuwa katika kisiwa kinachoitwa Patmo kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nalikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Uonayo, andika katika kitabu, ukakipeleke kwa yale makanisa saba yaliyo katika Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Ao versículo onze, João está em Patmos; porém, volta-se no versículo doze e, dali em diante, encontra-se no santuário celestial. Assim, nos versículos 9/11, encontramos o testemunho de João, o qual identifica Jesus como o Alfa e o Ômega, algo que o próprio Jesus já havia declarado acerca de Si mesmo no versículo 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Nsɛm a edi kan ne nea etwa to, me ne Alfa ne Omega, Awurade na ɔse, nea ɔwɔ hɔ, na ɔwɔ hɔ dada, na ɔreba no, Otumfoɔ Nyankopɔn no. Adiyisɛm 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
À la huitième verset, Jean écrit ce qu’il a entendu Christ dire de Lui-même. Aux versets neuf à onze, c’est Jean qui parle de lui-même. Cela représente deux témoins, dans les onze premiers versets, qui identifient Christ comme l’Alpha et l’Oméga. Les versets neuf à onze constituent leur propre unité de pensée. Bien qu’ils soient liés à l’ensemble du chapitre, dans ces versets Jean parle de lui-même, tandis que, dans les versets quatre à huit, Jean parle de la part de la Divinité à Ses Églises. Le verset quatre commence une unité de pensée qui s’achève au verset huit. Cela se reconnaît aux caractéristiques d’ouverture de Christ, qui était, qui est, et qui est encore à venir, étant identifié au verset quatre, puis de nouveau au verset huit.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
John kepada ketujuh jemaat yang ada di Asia: Kasih karunia dan damai sejahtera bagi kamu, dari Dia yang ada dan yang sudah ada dan yang akan datang; dan dari ketujuh Roh yang ada di hadapan takhta-Nya; dan dari Yesus Kristus, Saksi yang setia, yang sulung dari antara orang mati, dan Penguasa raja-raja di bumi. Bagi Dia, yang telah mengasihi kita dan membasuh kita dari dosa-dosa kita dengan darah-Nya sendiri, dan yang telah menjadikan kita raja-raja dan imam-imam bagi Allah dan Bapa-Nya, bagi Dialah kemuliaan dan kekuasaan sampai selama-lamanya. Amin. Lihatlah, Ia datang dengan awan-awan, dan setiap mata akan melihat Dia, juga mereka yang telah menikam Dia; dan semua kaum di bumi akan meratap karena Dia. Ya, Amin.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Mi jẹ́ Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ni Olúwa wí, ẹni tí ó wà, tí ó sì ti wà, tí yóò sì wá, Olódùmarè. Ìfihàn 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Sura ya kwanza, aya tatu za kwanza, zinawasilisha Ufunuo wa Yesu Kristo, ambao unafunguliwa muda mfupi kabla ya kufungwa kwa muda wa rehema, kwa maana aya ya tatu yasema, “wakati u karibu.” “Wakati u karibu” ndilo tamko lilelile la aya ya kumi, ya sura ya ishirini na mbili, lisemalo, “usiyatie muhuri maneno ya unabii wa kitabu hiki; kwa maana wakati u karibu.” Unabii unaofunguliwa ni Ufunuo wa Yesu Kristo.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Le verset quatre commence le descellement, et le verset quatre s’ouvre par le témoignage de Jean: « Moi, Jean », puis, au verset huit, c’est le Christ qui s’identifie Lui-même. Un témoin humain dans le premier de ces cinq versets, et un témoin divin à la fin. Le verset quatre désigne le Père céleste comme celui « qui est, et qui était, et qui vient ». Le verset huit désigne le Christ comme celui « qui est, et qui était, et qui vient ».
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Ufunguo wa kufunua Ufunuo wa Yesu Kristo ni kanuni ya alfa na omega. Akiwa wa Kwanza na wa Mwisho, Kristo pia yupo wakati wa sasa, ingawa alikuwapo wakati uliopita na atakuwapo wakati ujao. Ukweli kwamba Yesu na Baba wote wawili ni Mungu aliyekuwako, aliyeko, na atakayekuja bado, ni namna nyingine ya kumwasilisha Kristo kama Alfa na Omega. Yeye ni Alfa na Omega, wa Kwanza na wa Mwisho, Mwanzo na Mwisho, naye alikuwapo hapo mwanzo na atakuwapo hapo mwisho. “Funguo” za ufalme, zilizolipewa kanisa huko Kaisaria Filipi, pia ndizo “ufunguo” uliowekwa juu ya bega la Eliakimu katika Isaya 22:22. Alfa ya kitabu cha Ufunuo ni sura ya kwanza na omega ni sura ya ishirini na mbili, hivyo tunaiona alfabeti yote ya Kiebrania katika sura za Ufunuo. Sura ya kumi na tatu inawakilisha uasi wa Marekani na baadaye wa ulimwengu. Sura ya kwanza inamwasilisha Kristo kama Alfa na Omega, na sura ya ishirini na mbili inathibitisha ukweli huohuo, lakini kwa uhusiano na kufunuliwa huko kunakotajwa katika sura ya kwanza. Sura ya kwanza, ya kumi na tatu, na ya ishirini na mbili zinawakilisha herufi tatu za Kiebrania ambazo kwa pamoja huunda neno “kweli.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Dans le chapitre vingt-trois de Matthieu, Jésus prononce huit malheurs contre les pharisiens et les sadducéens. Dans le dernier verset du chapitre vingt-deux, l’échange du Christ avec les Juifs ergoteurs s’acheva sur l’énigme de David, énigme qui ne peut être résolue que si l’on comprend le principe de l’alpha et de l’oméga.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
فا ئەو کاتەی فەریسییەکان پێکەوە کۆبوونەوە، عیسا لێیانی پرسی و فەرمووی: دەربارەی مەسیح چی بیردەکەنەوە؟ کوڕی کێیە؟
They say unto him, The Son of David.
Elles lui disent : Le Fils de David.
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?
वह उन से कहता है, तो फिर दाऊद आत्मा में उसे प्रभु कहकर कैसे कहता है, “प्रभु ने मेरे प्रभु से कहा, तू मेरे दाहिने बैठ, जब तक मैं तेरे शत्रुओं को तेरे पांवों तले की चौकी न बना दूं”? यदि दाऊद उसे प्रभु कहता है, तो वह उसका पुत्र कैसे हुआ?
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.
Et nul ne put lui répondre un mot; et, depuis ce jour, personne n’osa plus lui poser de questions. Matthieu 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Cha fa hnuaihnung ber hi thuthlung chanchin thu-a hriatna hmun pakhat a sawi fiah a ni. Jeremiah chuan he thu dik kawng hi a sawi ve bawk:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Parole qui fut adressée à Jérémie de la part de l’Éternel, en ces termes : Tiens-toi à la porte de la maison de l’Éternel, et là proclame cette parole, et dis : Écoutez la parole de l’Éternel, vous tous de Juda, qui entrez par ces portes pour adorer l’Éternel. Ainsi parle l’Éternel des armées, le Dieu d’Israël : Réformez vos voies et vos actions, et je vous ferai demeurer dans ce lieu. Ne vous fiez pas à des paroles mensongères, en disant : Le temple de l’Éternel, le temple de l’Éternel, le temple de l’Éternel, voilà ce qu’ils sont.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Nokuba nithe nazilungisa kakuhle iindlela zenu nezenzo zenu; ukuba nithe nawusenza kakuhle umgwebo phakathi komntu nommelwane wakhe; ukuba aninicinezeli owasemzini, nenkedama, nomhlolokazi, ningaphalazi gazi lingenatyala kule ndawo, ningalandeli thixo bambi ukuze nizenzakalise: ndiya kunenza nihlale kule ndawo, ezweni endalinika ooyihlo, ngonaphakade kanaphakade. Yabonani, nithembela kumazwi obuxoki angenakunceda nto. Noba ningeba, nibulale, nihenyuze, nifunge ubuxoki, ninyanisele uBhahali isiqhumiso, nilandele thixo bambi eningabaziyo; nize nime phambi kwam kule ndlu ibizwe ngegama lam, nithi, Sikhululwe ukuze senze onke la manyala?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Цей дім, що зветься Моїм Ім’ям, чи не став у ваших очах вертепом розбійників? Ось, Я, Я Сам бачив це, говорить Господь. Та йдіть тепер до Мого місця, що було в Шіло, де Я на початку оселив Ім’я Моє, і подивіться, що Я вчинив із ним за беззаконня народу Мого, Ізраїля.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Et maintenant, parce que vous avez commis toutes ces actions, dit l’Éternel, et que je vous ai parlé, me levant dès le matin et parlant, mais que vous n’avez point écouté, et que je vous ai appelés, mais que vous n’avez point répondu, c’est pourquoi je ferai à cette maison qui est appelée de mon nom, en laquelle vous mettez votre confiance, et au lieu que je vous ai donné, à vous et à vos pères, comme j’ai fait à Silo. Et je vous rejetterai loin de devant ma face, comme j’ai rejeté tous vos frères, toute la postérité d’Éphraïm. Toi donc, n’intercède point pour ce peuple, n’élève pour eux ni cri ni prière, et n’insiste pas auprès de moi; car je ne t’écouterai point. Jérémie 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Yeremia diberi tahu untuk tidak berdoa bagi Israel kuno, sebab mereka telah mencapai suatu titik yang tidak dapat dipulihkan lagi, sebagaimana juga orang-orang Yahudi yang suka berbantah pada akhir pasal dua puluh dua. Ketika Musa, (seorang manusia perjanjian) berhadapan dengan keputusan Allah untuk membinasakan umat pilihan perjanjian itu, Musa menjadi pengantara dengan doa. Dalam pasal tujuh, Yeremia diberi tahu untuk tidak berdoa bagi umat perjanjian yang sama itu. Sejarah kenabian Silo diidentifikasi sebagai bukti “demi baris demi baris” bahwa Allah menolak suatu umat pilihan perjanjian ketika dosa mereka mencapai titik yang tidak lagi dapat ditebus, sebagaimana diungkapkan dalam satu ayat.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraim ametenganishwa na sanamu; mwache peke yake. Hosea 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Dans l’histoire de l’alliance, le point où Dieu met fin à sa relation d’alliance constitue un repère précis. Le rejet du rapport de Josué et de Caleb, marquant la dixième épreuve, en est un autre exemple. Quelques chapitres plus loin, il est également dit à Jérémie de ne pas prier pour ce peuple.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
N’est pourquoi n’intercède point pour ce peuple, et n’élève pour eux ni cri ni prière; car je ne les écouterai point au temps où ils crieront à moi à cause de leur détresse. Jérémie 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Mnɔ yie, mede mebɔ wo amanneɛ sɛ mennim kasa a wokyerɛw no sɛ “ff” no pɛpɛɛpɛ. Mesrɛ wo, kyerɛ me kasa no din pɛpɛɛpɛ na mɛkyerɛ ase ama wo wɔ ɔkwan a ɛfata.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Kweeza nze ndikola ennyumba eno, eyitiddwa erinnya lyange, gye mwesiga, n’ekifo kye nabawa mmwe ne bajjajjammwe, nga bwe nakola e Siiro. Era ndibagoba mu maaso gange, nga bwe nagoba baganda bammwe bonna, ensigo yonna eya Efulayimu. Kale tosabira bantu bano, so toyimusa kukaaba newaakubadde okusaba ku lwabwe, so tombegayirira: kubanga sirikuwulira. Yeremiya 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Sa sura onse, ang sugo nga indi magpangamuyo nahanungod sa kahadlok nga magaabot sa mga Laodiceanhon sa ila masapwan ang ila kaugalingon sa panahon sang kasamok nga nagasunod sa balaod sang Domingo. Ang kahadlok nga ila mabatyagan nahamutang sa sulod sang kasaysayan sang ila pagsikway sa katipan.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
聴け、この契約の言葉を。そしてこれをユダの人々とエルサレムの住民に告げよ。あなたは彼らに言わなければならない。
Thus saith the Lord God of Israel;
Bwana, Mungu wa Israeli, asema hivi;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Ikuwentoa munhu asingateereri mashoko esungano iyi, yandakaraidza madzibaba enyu pazuva randakavabudisa munyika yeEgipita, muchoto chesimbi, ndichiti, Teererai inzwi rangu, uye muazadzise, maererano nezvose zvandinokurairai; saizvozvo muchava vanhu vangu, ini ndigova Mwari wenyu; kuti ndizadzise mhiko yandakapikira madzibaba enyu, yokuvapa nyika inoyerera mukaka nouchi, sezvazviri nanhasi.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
J’ai alors répondu et dit : Qu’il en soit ainsi, ô Seigneur. Puis le Seigneur me dit,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Tangaza maneno haya yote katika miji ya Yuda na katika njia za Yerusalemu, ukisema, Sikilizeni maneno ya agano hili, na kuyatenda. Kwa maana naliwaonya baba zenu kwa bidii tangu siku ile niliyowatoa katika nchi ya Misri hata leo hii, nikiamka mapema na kuwaonya, nikisema, Tii sauti yangu. Lakini hawakutii, wala hawakutega sikio lao, bali kila mmoja alikwenda katika ukaidi wa moyo wake mbaya; kwa hiyo nitaleta juu yao maneno yote ya agano hili, niliyowaamuru wayatende; lakini hawakuyatenda.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Et l’Éternel me dit : Il s’est trouvé une conspiration parmi les hommes de Juda et parmi les habitants de Jérusalem. Ils sont retournés aux iniquités de leurs pères, qui ont refusé d’entendre mes paroles ; et ils sont allés après d’autres dieux pour les servir : la maison d’Israël et la maison de Juda ont rompu mon alliance que j’avais faite avec leurs pères.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Kaya nga, ganito ang sabi ng Panginoon, Narito, magpapasapit ako ng kasamaan sa kanila, na hindi nila matatakasan; at bagaman sila’y dumaing sa akin, hindi ko sila diringgin. Kung magkagayo’y yayaon ang mga lungsod ng Juda at ang mga nananahan sa Jerusalem, at magsisidaing sa mga dios na kanilang pinag-uukulan ng kamangyan: ngunit hindi sila ililigtas ng mga iyon sa panahon ng kanilang kabagabagan. Sapagka’t ayon sa bilang ng iyong mga lungsod ay gayon ang iyong mga dios, Oh Juda; at ayon sa bilang ng mga lansangan ng Jerusalem ay naglagay kayo ng mga dambana sa kahiya-hiyang bagay na yaon, sa makatuwid baga’y mga dambana upang pagsunugan ng kamangyan si Baal.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Par conséquent, n’intercède pas pour ce peuple, et n’élève pour eux ni cri ni prière; car je ne les écouterai pas au temps où ils crieront vers moi à cause de leur détresse. Jérémie 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
La résurrection des candidats destinés à faire partie des cent quarante-quatre mille est identifiée dans Apocalypse 11:11 ; et leur rassemblement final est identifié dans Ésaïe 11:11 ; et la ligne extérieure du dragon, de la bête et du faux prophète est identifiée dans Daniel 11:11 ; le jugement, par la loi du dimanche, de l’ivraie est identifié dans Ézéchiel 11:11, et le châtiment ainsi que la crainte qui s’abattent sur les vierges folles sont identifiés dans Jérémie 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
دا حکم چې د دې ولس لپاره دعا مه کوئ، د متی د دوه ویشتم فصل په وروستیو آیتونو کې هغه د لارې نښه ده، او درې ویشتم فصل پر اډوېنټېزم باندې اته «افسوسونه» څرګندوي. درې ویشتم فصل یا د 1844 کال د اکتوبر 22 ته اشاره کوي، او یا د یکشنبې قانون ته. دا دواړه د لارې نښې د واده پوره کېدل دي، او واده د ناوې او مېړه ترمنځ وي، چې دواړه سره یو وجود ګرځي. د واده بشپړېدل د کفارې استازیتوب کوي، یا «یو-کېدنه». انسان د خدای په صورت کې پیدا شو، او هغه نارینه او ښځه پیدا کړل. د هغوی اولاد د نارینه له خوا د درې ویشت کروموزومونو او د ښځې له خوا د درې ویشت کروموزومونو په وسیله تمثیل شوی دی. په ګډه د هغوی شپږ څلوېښت کروموزومونه هیکل جوړوي. هر فرد یو هیکل دی، ځکه آیا نه پوهېږئ چې تاسو د څښتن هیکل یاست؟
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Kuwwan qindoomina gaaʼelaa, yeroo lamaan tokko taʼan, walitti makama mana qulqullummaa lamaa kan lakkoofsi isaanii digdamii sadii taʼeeti; kunis mana qulqullummaa tokko kan afurtamii jaha taʼe uuma. Kiristoos isa mana qulqullummaa ijaaru dha; innis waldaa isaa akka mana qulqullummaa dubartii, isa mana qulqullummaa dhiiraa isaa wajjin walitti makamuu qabuutti ijaara. Walitti hidhamiinsi sun yeroo mana qulqullummaa namaa mana Qulqullummaa Waaqayyoo keessaa Iddoo Hundumaa Caalaa Qulqulluu keessatti Isa Waaqa taʼe wajjin walitti makametti taʼa. “Digdamii sadii” mallattoo chaappessuu dhibba afurtamii afurii fi kuma afurii afurii ti; hojii sunis xumura raajii waggaa kuma lamaa fi dhibba sadii irratti jalqabe. Maatewos digdamii sadii labsii mormii jedhuu irratti kenname dha Laaʼodiiqeyaa Adveentistoota Guyyaa Torbaffaa irratti, warra fakkeenyummaa sobaa dhibba afurtamii afurii fi kuma afurii afurii taʼan.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
144,000, tujuh yang kedelapan itu, dan merekalah yang dibangkitkan pada hari kedelapan; dan merekalah kedelapan jiwa di dalam bahtera Nuh; mereka adalah delapan keturunan Set, dan meterai pada dahi mereka dilambangkan oleh sunat, yang dilaksanakan pada hari kedelapan. Mereka adalah para imam yang diurapi untuk pelayanan pada hari kedelapan, dan pengucapan delapan celaka atas Adventisme dalam pasal dua puluh tiga adalah suatu pengucapan terhadap yang kedelapan yang palsu.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Déanas cinnte den léan ar na hÓigh amaideacha roimh shéalú mhuintir Dé sa véarsa deiridh de chaibidil fiche a dó. Tá caibidil fiche a dó ar aon dul le caibidil fiche a dó i Leabhar Ghineasas, óir is réamhshamhlú é céad leabhar na Sean-Tiomna ar chéad leabhar na Tiomna Nua. I gcroílár líne fháidhiúil Mhatha a haon déag go dtí caibidil fiche a dó, a chuimsíonn dhá chaibidil déag, agus is í an séú ceann de na dhá chaibidil déag sin caibidil a sé déag, mar ar athraíodh ainm Shimoin Bhár-Ióna go Peadar.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Et je te dis aussi que tu es Pierre, et que sur ce roc je bâtirai mon Église, et que les portes de l’enfer ne prévaudront point contre elle. Matthieu 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Matiu mokapo zomi na moko kino mokapo zomi na mibale ezali na bavɛrsɛ nkama minei na ntuku mitano na libwa. Vɛrsɛ ya katikati ezali vɛrsɛ zomi na nsambo ya mokapo zomi na motoba, kasi vɛrsɛ yango ekoki te kokabolama na bavɛrsɛ zomi na mwambe mpe zomi na libwa, mpo ete ezali liloba moko.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Yesu akamjibu, akamwambia, Heri wewe, Simoni Bar-yona; kwa maana mwili na damu havikukufunulia jambo hili, ila Baba yangu aliye mbinguni. Nami nakuambia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litafungwa mbinguni; na lo lote utakalolifungua duniani litafunguliwa mbinguni. Mathayo 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Katikati kabisa ya sura ya kumi na moja hadi ishirini na mbili mna kauli ya agano ya msingi kwa Ukristo. Katika kauli hiyo, jina la Simoni linabadilishwa kuwa Petro, ambalo; unapoweka katika matumizi nafasi ya nambari ambayo kila herufi ya lugha ya Kiingereza hushika; kama vile “a” ni moja, na “z” ni ishirini na sita—unakuta kwamba “p” ni 16, “e” ni 5, na “t” ni 20, na “e” nyingine ni 5 na “r” ni 18. Unapozidisha 16 X 5 X 20 X 5 X 18 hupata 144,000, na rejea ya kubadilishwa kwa jina la Petro, ishara ya uhusiano wa agano, inapatikana katika sura ya 16 mstari wa 18, na herufi ya kwanza ya Petro ni namba 16 na herufi ya mwisho ni namba 18. Haya yote yako katikati ya sura kumi na mbili zinazoanza kwa ishara ya kumi na moja na kuishia kwa ishara ya ishirini na mbili.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Huo mstari pia unapatikana katika sura za kumi na moja hadi ishirini na mbili za Mwanzo, na katika mstari huo mna aya 305, jambo linalotambulisha sura ya kumi na saba na aya ya kumi na moja kuwa kitovu cha mstari huo. Mstari huo wa sura kumi na mbili za kitabu cha kwanza cha Agano la Kale hutambulisha agano na Ibrahimu, na huwakilisha mstari wa alfa unaokutana na mstari wa omega, katika sura hizohizo za kitabu cha kwanza cha Agano Jipya. Aya ya katikati ya mstari wa omega katika Mathayo ni kilele cha uhusiano wa agano wa wale mia moja arobaini na nne elfu, ambao ndio ishara ya agano inayoinuliwa katika sheria ya Jumapili. Aya ya katikati ya mstari wa Mwanzo haitambulishi tu aya ya katikati, bali pia hatua ya pili au ya kati ya agano la sehemu tatu na Ibrahimu, na kwa umuhimu uleule ishara ya agano.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Et vous circoncirez la chair de votre prépuce; et cela sera un signe de l’alliance entre moi et vous. Genèse 17:11.
We will continue these things in the next article.
Nous poursuivrons ces choses dans le prochain article.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
«Puis, tandis qu’il balayait la poussière et les débris, les faux joyaux et la monnaie contrefaite, tout cela s’éleva et sortit par la fenêtre comme un nuage, et le vent les emporta. Dans l’agitation, je fermai les yeux un instant; lorsque je les rouvris, tous les débris avaient disparu. Les joyaux précieux, les diamants, les pièces d’or et d’argent, gisaient épars en abondance dans toute la pièce. »
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
彼随后把一个匣子放在桌上，比先前那个大得多，也美丽得多；然后双手一把一把地将那些珠宝、钻石、钱币聚拢起来，投入那匣子里，直到一件也不剩，尽管其中有些钻石还不比针尖更大。
“He then called upon me to ‘come and see.’
“Sau đó, người kêu gọi tôi ‘đến mà xem.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
« J’ai regardé dans le coffret, mais mes yeux furent éblouis par ce spectacle. Ils resplendissaient d’une gloire dix fois plus grande qu’auparavant. Je pensais qu’ils avaient été frottés dans le sable par les pieds de ces méchantes personnes qui les avaient dispersés et foulés dans la poussière. Ils étaient disposés dans le coffret avec un bel ordre, chacun à sa place, sans aucune marque visible des efforts de l’homme qui les y avait jetés. Je poussai un cri de pure joie, et ce cri me réveilla. » Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Mun lalon ganin zuwan Ubangiji nesa ƙwarai. Na ga ruwan sama na ƙarshen yana zuwa [da sauri kamar] kiran tsakar dare, kuma da iko har ninki goma.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
En dans toutes les affaires de sagesse et d’intelligence sur lesquelles le roi les interrogeait, il les trouva dix fois supérieurs à tous les magiciens et astrologues qui étaient dans tout son royaume. Daniel 1:20.