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.

Twajali twahyaagati mu marejeo manne ya Israeli wa kale, kama kizazi cha “nyoka wenye sumu” katika makala iliyotangulia. Katika Mathayo, Yohana na Yesu wote wawili wanawaita Mafarisayo na Masadukayo kizazi cha nyoka wenye sumu. Yohana anawakilisha mwanzo wa mchakato wa kujaribiwa unaotambulishwa alipofundisha kwamba Yesu, ambaye angekuja baada yake, angeisafisha kabisa sakafu yake ya kupuria. Yesu aliongeza katika mchakato wa kujaribiwa wa Yohana kwa kujumuisha mchakato wa hukumu, alipowarejelea malkia wa Sheba na Ninawi. Hukumu hufanyika katika kizazi cha nne, na jamii moja katika hukumu hiyo hujidhihirisha kama nyoka, kwa maana baba yao ni Ibilisi. Yesu aliongeza suala la kizazi cha nne kutafuta ishara, wakati ishara hiyo ilikuwa wazi mbele ya macho.

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.

Matayo ishirini na tatu, “ole” juu ya Mafarisayo na Masadukayo zinawekwa wazi, na mchakato wa kupimwa na hukumu unaunganishwa tena na kizazi cha mwisho. Sura ya ishirini na mbili inaandaa muktadha wa ole za sura ya ishirini na tatu.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

لە کاتێکدا فەریسییەکان پێکەوە کۆبوونەوە، عیسا لێیان پرسی و فەرمووی: سەبارەت بە مەسیح چی دەبینن؟ کوڕی کێیە؟

They say unto him, The Son of David.

Bamwambia, Mwana wa Daudi.

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?

Abaambila ati, Kale nomba, Davidi mu Mupashi amwita atya shikulu, pa kwamba ati, Shikulu alandile kuli Shikulu wandi ati, Ikala ku kuboko kwandi kwa kulume, ukufika apo nkapanga abalwani bobe ukuba icakupumwinapo pa makasa yobe? Kanshi nga Davidi amwita Shikulu, ni mu nshila shani ena aba mwana wakwe?

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.

Kandi muntu nangwa yumwi nahashile kumuyambulwisa ishiwi limwe; sona kutunda ha likumbi lyo kwiza kulutwe, kakweshi nangwa muntu yumwi akezeye kumwipula kavali ipwilo limbi. Mateo 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.

Gava herî berdewamkirina her cûre têkiliyekê hat girtin, Îsa di beşa paşîn de hingê heşt wayan dide pêş. Di aya sêzdehan de way ji bo girtina deriyên Padîşahiya ezmanan e. Ew ji deriyên Ezmanê ye ku barana dawiyê tê rijandin. Ew heşt way li ser wan in yên ku îtiraf dikin ku ew deriyê ku kes nikare veke vedikin û deriyê ku kes nikare bigire digirin. Di rûyê dîtinê de, Xwişk White wan kesan dît ku Mesîh neşopandin bo Cihê Herî Pîroz, û dua xwe dişandin bo cihê pîrozê vala, li wir Şeytan bi xwe wek Mesîh nîşan dida û wan dihêl da ku bawer bikin ku hemû tişt baş e. Wan dîsa cihê pîroz vekiribû, û Cihê Herî Pîroz girtibû.

“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.

“Abanji bankarira mu bwoba bwinshi iyo barebye inzira Abayahudi banyuzemo yo kwanga no kubamba Kristo; kandi iyo basoma amateka y’ukuntu yamaze gukorerwa ihohoterwa riteye isoni, batekereza ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yabigenje, cyangwa ngo bamubambe nk’uko Abayahudi babigenje. Ariko Imana, isoma imitima y’abantu bose, yashyize ku igeragezwa urwo rukundo bakomezaga kuvuga ko bumvaga bakunda Yesu. Ijuru ryose ryakurikiranye rifite ubushake bukomeye cyane uko ubutumwa bw’umumarayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira amarira iyo basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa ibyishimo, bavuze ko ari ubuyobe. Bangaga abakundaga ukuboneka kwe kandi babirukanye mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi nta n’uburyo bwabagiriye umumaro ubw’amanywa y’ijoro, bwagombaga kubategurira kwinjirana na Yesu kubwo kwizera ahera cyane h’urusengero rwo mu ijuru. Kandi kubera kwanga ubwo butumwa bubiri bwa mbere, bashegeshe cyane ubwenge bwabo ku buryo batabona umucyo n’umwe mu butumwa bw’umumarayika wa gatatu, bugaragaza inzira ijya ahera cyane. Nabonye ko nk’uko Abayahudi babambye Yesu, ni ko amatorero y’izina gusa yabambye ubu butumwa; bityo rero nta bumenyi bafite bw’inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu aho hantu. Nk’Abayahudi batambaga ibitambo byabo bitagira umumaro, ni ko batanga amasengesho yabo adafite umumaro bayerekeje ku cyumba Yesu yavuyemo; kandi Satani, yishimiye ubwo buriganya, yihindura nk’umuntu w’idini, maze akayobora ibitekerezo by’abo biyita Abakristo abyiyegereza, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” 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.

Verse fourteen-ke vae mhe shai-ma: vitúm widows-ra houses, nari prayers dho-long. Verse fifteen-ke vae mhe shai-ma: themra converts-u, themri su as mush, children of hell dvi-kara. Verses sixteen through twenty-two-ke, the wicked temple-bai swearing dho.

“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.

“Ev ne peyvên Xwişk White ne, lê peyvên Xudan in, û peyamberê Wî wan daye min da ku ez wan bidim we. Xwedê gazî we dike ku êdî li hember Wî bi armancên dijber kar nekin. Gelek hînkirin hate dayîn di derbarê wan kesan de ku îdia dikin xristiyan in, dema ku ew taybetmendiyên Şeytanê nîşan didin, û bi ruh, peyv û kirinê pêşketina rastiyê têk didin, û bi rastî li ser wê rêyê diçin ku Şeytan wan dibe. Di hişkiya dilê xwe de ew dest dan ser desthilatiyê ku bi tu awayî ne ya wan e, û ku ew nabêjin ku bikar bînin. Mamosteyê Mezin dibêje, ‘Ez ê biqelibînim, biqelibînim, biqelibînim.’ Mêran li Battle Creek dibêjin, ‘Perestgeha Xudan, perestgeha Xudan em in’ lê ew agirê asayî bikar tînin. Dilên wan bi kerema Xwedê ne hatine nermikirin û bindestkirin.” Manuscript Releases, volume 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.

Mu mstari wa ishirini na tatu na wa ishirini na nne, ole ni kwa kupuuza haki, rehema, na uaminifu. Mistari ya ishirini na tano na ya ishirini na sita yahusu unafiki wa kusafisha nje ya kikombe, lakini si ndani yake.

“‘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.

“‘Úli wūri dhahabu yāhā,’ rasūl ka ālōka jārī rākhili, ‘mṛttikāra pātrabhitare, yāte śaktira mahimā Īshwarara haü, āmārā nuhe.’ Īshwar tāmāra satya pāpahīna dūtamānera mājhire ghoṣaṇā karipārithānti, kintu eha tāmāra yōjanā nuhe. Se manuṣyamānanku bāchhanti—durbalatāre bēṛhā huā manuṣyamānanku—nijara uddēśyagudikara siddhire upakaraṇa rūpare. Amūlya dhana mṛttikāra pātrare rakhāyāichhi. Manuṣyamānanka dvārā tāmāra āśīrbād jagataku pahãchāibāku achhi. Tāmānanka dvārā tāmāra mahimā pāpara andhakārabhitare prakāśita haibāku achhi.” Acts of the Apostles, 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:

Le verse vingt-sept et le verset vingt-huit identifient ensuite les méchants comme des sépulcres blanchis, établissant un lien avec Shebna, au chapitre vingt-deux d’Ésaïe, où Shebna s’enorgueillissait du magnifique tombeau qu’il se faisait, mais dans lequel il n’entrerait jamais, car Dieu devait le rejeter de Sa bouche dans un champ lointain. Le champ lointain est représenté par le tombeau du prophète menteur de Béthel, qui conduisit le prophète désobéissant à être enseveli dans le 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.

Boo na bino, bakomeli mpe Bafarisaio, bato ya bilongi mibale! mpo ete botongaka malita ya basakoli mpe bobongisaka bakunda ya bato ya sembo, mpe bolobaka ete: Soki tozalaki na mikolo ya batata na biso, mbele tolingaki kozala na esika moko na bango te na makila ya basakoli. Yango wana bozali batatoli mpo na bino moko ete bozali bana ya baoyo babomaki basakoli. Boyokisa bongo eteni oyo etikalaki ya batata na bino.

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Enywe enjoka, enywe omuryango gw’enjoka ez’obusagwa, munaasobora muta okuwona okubonerezebwa okw’omu geyena?

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.

მაშასადამე, აჰა, გიგზავნით თქვენ წინასწარმეტყველებს, ბრძენკაცებსა და მწიგნობრებს; და ზოგ მათგანს მოკლავთ და ჯვარს აცვამთ, ხოლო ზოგ მათგანს თქვენს სინაგოგებში გაშოლტავთ და ქალაქიდან ქალაქამდე დევნით; რათა თქვენზე მოვიდეს მიწაზე დაღვრილი ყოველი მართალი სისხლი, მართალი აბელის სისხლიდან ზაქარიას, ბარაქიას ძის, სისხლამდე, რომელიც მოკალით ტაძარსა და სამსხვერპლოს შორის.

Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

Nábo nyi kiná ni, bikyá byôsi byebá kuza ku kisina kyá bantu bano. Matayo 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.

Nyoka, ambao ni kizazi cha majoka, wanahukumiwa katika kifungu hicho. Katika kifungu hicho hukumu haitegemei ushuhuda wa malkia wa Sheba na wa Ninawi, bali damu ya Habili mpaka Zekaria. Kizazi cha nne, ambao ni majoka, wanahukumiwa kwa mashahidi wawili kutoka historia ya nje ya Israeli ya kale na mashahidi wawili kutoka historia ya ndani ya Israeli ya kale. Luka sura ya tatu ndiyo ya mwisho kati ya marejeo manne ya majoka wa kizazi cha nne na cha mwisho, nayo ni sambamba tu na Mathayo sura ya tatu. Marejeo manne yanayotambulisha kwamba wakati wa hukumu ya mwisho ya nyumba ya Mungu, katika kizazi cha nne, tabaka moja litaidhihirisha tabia yake kama wana na binti za Shetani, na tabaka lingine kama wana na binti za Mungu. Mchakato wa kujaribiwa unaoanzisha utengano huanza wakati mjumbe aitayarishaye njia kwa ajili ya Mjumbe wa Agano anapoinua sauti yake nyikani.

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.

Ebyahandi by’Ebyahandi Ebirongo, amaina tigali bubonero bwonka, kyonka n’obunabi obw’omu bwesigwa obw’okujuumirana—ennyimba ez’okubiri ezirimbibwa wansi w’ebyafaayo, nga zirishuuruura omutima gw’okununuurwa. Obusobanuro bw’abaana b’ezzadde okuva kuri Adamu okutuuka kuri Nuwa bwe butegekebwa mu kigambo kimwe, bureeta obubaka obukwatagana n’ebyafaayo ebikiikirirwa olunyiriri lw’ezzadde. Adamu kitegeeza “omuntu,” kandi Seesi kitegeeza “eyateerwaho.” Enoshi kitegeeza “omufa” (ali wansi w’okufa), kandi Kenani kitegeeza “ennaku.” Kurabira mu “kutenderezebwa/omugisha gwa Ruhanga” (Mahalaleli), Eiguru ryali “kushuuma” (Yaredi). Eiguru ryashuuma nk’“eyegayirwe oba eyasiigireho amafuta” (Enoka), owayalangirire obubaka bw’omusango kurabira mu mutabani we Mesuseera (“bw’alifa, kiratumwa”). Okufa kwe kwali kuba entikko y’okufukibwa okw’amaani okw’Omwoyo Orikwera, okukiikirirwa Lameka (omukka) ng’agaitana na Mesuseera nk’uko Okurira okw’Ekicweka ky’Ekiro kyagaitane na maraika ow’okubiri. Mesuseera akaba ari maraika ow’okubiri, kandi Lameka akaba ari Okurira okw’Ekicweka ky’Ekiro okwatuuse aha ntikko aha mwijuzo gwa Nuwa.

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.”

Bimwe bisobanuwe kurushaho, ayo mazina atangaza ati: “Umuntu yagenewe kuba uwupfa, agengwa n’umubabaro n’urupfu, bitewe na Adamu wa mbere; ariko binyuze mu mugisha w’Imana, Kristo yiyeguriye kuza amanuka, atangaza urubanza binyuze mu rupfu rwe rwo ku musaraba, rwakurikiwe no gusukwa gukomeye kwa Mwuka Wera.”

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.

Aya mazuu ikumi gaakusoboolora obubaka bw’enjiri nga bwe galondoola ebyafaayo by’ensi okuva ku kutondebwa okutuuka ku nkuba ey’oluvannyuma, ne gakomya ku Kujja okw’Okubiri. Obubonero buno, obukwekeddwa mu mazuu, bulaba ekifaananyi kyabwo ekikwanagana mu Okubikkulirwa. Olubereberye luleeta olulyo olw’Olufa, era Okubikkulirwa 7 ey’abantu 144,000 eraga okutuukirira okw’Olomega mu basigalawo abateekeddwako akabonero.

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 iti “lusungu,” Ruben iti “tala, ti maysa nga anak a lalaki,” Gad iti “nasiimbag a gasat/armada,” Aser iti “naragsak/nabendisionan,” ken Naftali iti “panakikinnabuteng.” Ti kayat a saoen ti Manases iti “mangpalislip,” ti Simeon iti “panagdengngeg,” ti Levi iti “naisilpu/nailangen,” ti Isacar iti “gunggona,” ti Zabulon iti “dayaw/pagnaedan,” ti Jose iti “panagadu,” ken ti Benjamin iti “anak ti makinawan a ima.”

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.

Aba bagendana n’Intare y’umuryango wa Yuda ni abana b’Imana, bahiriwe n’umugisha mwiza uko banyura mu nzira yo kugeragezwa yo gukirana n’Imana nk’uko Yakobo yabigenje. Muri uru rugamba, ibyaha byabo byibagiranwa mu murimo wo kwezwa ukorwa no kumva Ijambo ry’Imana, ari byo na none bibahuza na Kristo mu isano ry’isezerano. Ingororano yabo ni uguturana na Kristo mu cyubahiro ku ntebe y’Ubwami bwe, bicaye mu ijuru, uko Imana ibakoresha kwagura ubwami bwayo—ihamagara imbaga y’abantu benshi ibavana i Babuloni nk’abana b’ukuboko kwayo kw’iburyo.

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.

Baana motoba ya Lea bazalaki Reubene, Yuda, Simeone, Levi, Isakare mpe Zabulone. Mosali na ye ya mwasi, Zilipa, oyo nkombo na ye elingi koloba “litangá ya solo kitoko ya nsolo malamu,” abotaki bana mibale ya mibali—Gade mpe Asere. Bana mibale ya Rashele bazalaki Yozefe mpe Benjamine. Bilha, mosali ya mwasi ya Rashele, elingi koloba “wa soni to wa bobangi,” mpe bana na ye bazalaki Dane mpe Nafatali. Na lolenge ya esakweli, molongo ya libota oyo awa epesi milɔngɔ mingi ya kokanisa. Ekeseni na alfa mpe mabota zomi ya Baebele mokapo ya mitano, omega ezali na bakitani zomi na mibale, elongo na bitamboli na yango moko ya sikisiki ya esakweli. Na bato nkóto nkama moko na ntuku minei na minei, Dani atángami te, mpe Manase azwaki esika ya ndeko na ye Efraime.

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.

Mu Geneza, genealogiya ya alfa ihura na genealogiya ya omega yo mu Byahishuwe, kuko Geneza iranga umurimo wa gikristo wa Kristo mu gakiza, kandi Ibyahishuwe bikarangira abari, mu gusohozwa kwa omega kw’ubwo buhanuzi bwa alfa, basohoza mu buryo butunganye isezerano n’ubuhanuzi nyir’izina byashyizwe ahagaragara muri ubwo buhanuzi bwa alfa.

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.

Kusetyenziswa kwale migca mibini kudla ngokwenziwa zizifundiswa zezakwalizwi, kodwa kungaze kwenziwe ngembono yendlela yomgca phezu komgca. Ezi zihlobo zimbini zemilibo ezikwiGenesis nakuSityhilelo zinika amangqina amabini okuba uThixo uthetha kwinqanaba lesibini. Olunye ulwimi bubungqina obubhaliweyo njengoko bubhaliwe phantsi, yaye umgca wesibini ngaphakathi kobo bungqina ubekwa kwinqanaba lomfuziselo. Izifundiswa zezakwalizwi ngokuqhelekileyo azihambi ngaphaya kokuqaphela okungaphezulu komphezulu ngomyalezo ogqithiswayo ngeentsingiselo zamagama kwiGenesis nakuSityhilelo. Oko bakubonayo bakuphatha njengento entsha nje, ethetha ngakumbi ngobulumko babo bobuntu, njengoko kubonakaliswa sisakhono sabo sokuzingcwalisa sokubona isikweko ngaphakathi kweentsingiselo zamagama. Abawuboni nokuwubona umyalezo obekwe phambili koonyana abalishumi elinesibini bakaIshmayeli. Abayiboni ngokuchanekileyo imilibo kaYesu ekuMateyu nakuLuka. Abayiboni imilibo yookumkani abasixhenxe bokugqibela bakwaYuda, neyookumkani abasixhenxe bokugqibela bakwaSirayeli, neyasixhenxe sokuqala sookumkani bakwaYuda okanye eyasixhenxe sokuqala sookumkani bakwaSirayeli.

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.

እኔ እነርሱ አያዩም በምል ጊዜ፣ ማለቴ ይህ ነው፤ በጉግል ላይ ስለ እነዚህ ትውልድ ሐረጎች ትምህርቶች አሉን ወይ? ብለህ ብትጠይቅ፣ ለዘፍጥረት ከአዳም እስከ ኖህ ድረስ “አዎን” ይላል፣ እንዲሁም ለአንድ መቶ አርባ አራት ሺህም “አዎን” ይላል። ነገር ግን በዘፍጥረት ምዕራፍ አሥራ አንድ ያሉትን የአብራም አሥር ዘሮች በዚህ መልኩ ይተግብራሉን? አይደለም። የቃየንን ትውልድ ሐረግና የሴትን ትውልድ ሐረግ ይተግብራሉን? አዎን፤ ነገር ግን ከትክክለኛው ትርጉም እጅግ የራቁ ስለሆነ፣ እንደ ሌላ ርእስ ላይ እንዳሉ ነው። ያለ ጥርጥር በማቴዎስና በሉቃስ ያሉትን የክርስቶስ ትውልድ ሐረጎች ይዳስሳሉ፤ ነገር ግን እንደገና ግቡን እጅግ በርቀት ይሳሉ። ይህ ለምን ያስፈልጋል? ትላለህ። ምክንያቱም ስለ እነዚህ ትንቢታዊ የትውልድ ሐረጎች አጠቃላይ እይታ ለመስጠት እፈልጋለሁ፣ ከመጀመሪያውም ጀምሮ ግልጽ ልሆን የምፈልገው ነገር የአራተኛውን ትውልድ አስፈላጊነት እንደ መጽሐፍ ቅዱሳዊ ትንቢት ምልክት ለመለየት እየሞከርሁ መሆኑ ነው። የእነዚህ ትውልድ ሐረጎች አጠቃላይ እይታ በዚያ ረገድ ይረዳል፤ ነገር ግን ከዚህ በኋላ የሚቀርበው ቀላል ማጠቃለያ ስለ እነዚህ ነገሮች ለመረዳት ያለው ሁሉ ይህ ብቻ ነው ብሎ ማሰብ በማንኛውም ሰው ዘንድ ቸልተኝነት በሆነ ነበር።

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.

Adamu kutoka kwa Nuhu, tunakuta mistari miwili ya nasaba katika sura ya nne na ya tano ya Mwanzo. Mistari hiyo miwili inawakilishwa na wazao wa Kaini na wazao wa Sethi. Tofauti na nasaba ya Adamu hadi Nuhu, iliyowakilisha wazao kumi, mstari wa Sethi na wa Kaini yote miwili hutambulisha wazao wanane. Kwa sababu hii, yapasa itazamwe kama vipindi viwili vya wanne. Sethi na Kaini ni alama za agano, na Kaini anawakilisha wale ambao katika Isaya ishirini na nane na ishirini na tisa hufanya agano la mauti, ambalo lapasa kufutwa wakati wa pigo lifurikalo. Hao ndio wajengao nyumba zao juu ya mchanga. Wale wajengao juu ya Mwamba hufanya agano la uzima, kama inavyowakilishwa katika Petro wa Kwanza, sura ya pili, kuwa ni wale waliokwisha kuonja ya kwamba Bwana ni mwema, nao ni “kizazi kiteule.” “Wengi” hujenga juu ya mchanga, lakini “wachache” ndio wateule.

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.

Wazao wa Kaini ni mdundo wa uasi katika simfoni ya majina, kwa maana majina hayo yanawakilisha utukufu wa kibinadamu ulio ubatili, unaoongoza kwenye kutangatanga kusiko na kusudi, baada ya kupigwa na mbingu. Bila kujali onyo hilo, ukoo wa Kaini wakiri uungu wa uongo, uliositiriwa katika nguvu ya kisasi ya kibinadamu, inayowakilishwa na sanaa za wanadamu, inayounda utamaduni wa chuma; mzuri, lakini wenye jeuri, na usiozaa tumaini. Kauli hiyo ya mwisho ni muhtasari wa ujumbe uliomo katika vizazi vinane vya Kaini unaotokana na majina hayo.

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.

Mstari wa Sethi wajibu mstari wa Kaini kwa neema. Katika udhaifu wa kibinadamu uliowekewa wanadamu, wale wamwitao Mungu huzuni yao itageuzwa kuwa sifa mbingu zitakaposhuka. Wakiiendea kwa uaminifu njia ipandayo kuelekea utukufu, katika kipindi cha majaribio, hata kilio cha “tumaini,” huleta pumziko, kwa njia ya maji ya ukombozi. Kauli hiyo ya mwisho ni muhtasari wa ujumbe uliomo katika vizazi vinane vya Sethi unaotokana na majina hayo.

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.

Sababu ya kuyagawa yale vizazi vinane katika mafungu mawili ya vizazi vinne huwekwa imara katika hatua ya kwanza ya agano, wakati unabii wa utumwa katika Misri unapotambuliwa kuwa ni miaka 400, na pia kwamba hiyo miaka 400 ingekoma katika kizazi cha nne. Ushuhuda wa Paulo unapoingizwa katika unabii wa agano la alfa, hutokeza vipindi viwili vya miaka 215 ambavyo vilifanyizwa kwa vizazi vinne katika kila kipindi. Hivyo vile vizazi vinane, katika hiyo miaka 430, huwakilisha vipindi viwili vya miaka 215. Kipindi cha kwanza huwakilishwa na Farao mwema aliyemjua Yosefu. Miaka 215 baadaye, akatokea Farao mpya, ambaye hakumjua Yosefu. Ndipo fungu linalofuata la vizazi vinne likaanza.

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.

وەشت نەوە کە بە یەکسانی دابەش کراون بۆ دوو ماوە، وەک ماوەیەکی سەربەخۆی چوار نەوەیی بە ئاشکرایی دیاریکراون، بەهێزکردنەوەی ئەوە دەکات کە وەشت نەوەی قاین و شێت هەمان شێواز پێشکەش بکرێن. کاتێک ئەو کارپێکردنە ئەنجام دەدرێت، وەشت نەوەی شێت لەگەڵ وەشت نەوەی قاین هاوتای دەکرێن. قاین نوێنەرایەتیی ئەو زۆرانە دەکات کە نیشانی دڕندە وەردەگرن، و شێت نوێنەرایەتیی ئەو کەمانە دەکات کە مۆری خودا وەردەگرن. قاین نیشانی مرۆڤایەتییە، و شێت نیشانی مرۆڤایەتییە لەگەڵ یەکگرتوو بوون بە خودایەتی لە چوارچێوەی پەیمانی نووح‌دا، هەروەها؛ هێڵی یوسف و موسا لە چوارچێوەی پەیمانی ئەبرام‌دایە.

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.

A bange ya zulu ya dikumi na mosi, lulendo lwa kikanda kya bantu basolwa luzonyesibwa ku nzila ya mazina dikumi, kubanda ku Shemu tii ku Abrama. Zulu ya dikumi na mosi i ntambi ya nzo ya Babele, kanshi mpi i lulendo lwa kikanda kya bantu basolwa, mutindu bo bazonyesibwa kati na Abrahama. Zulu ya dikumi na mosi ke nata na ntwala bantu basolwa yina bo fweti kota na ngwisani ya bitini bisatu na Nzambi. Lutambi lwa tatu mpe lwa nsuka vandaka dikaba ya Izaki kati na zulu ya makumi zole na zole. Zulu “dikumi na mosi” kele mbote ya ebandeli, mpi zulu “makumi zole na zole” kele omega ya nsuka. Lukwikilu yina lufweti sambila sambu na kuwa ndinga ya Nzambi na mambu ma mana ya mazina, ke ve luswaswanu ti lukwikilu yina lufweti sambila sambu na kuwa ndinga na Yandi kati na balu ya Ndinga na Yandi. Mambu mosi ma kisalu ya lulendo lwa kikanda yina bateologi ke bakaka ve, kele lulendo lwa kikanda ya Ishmaele, kidimbu ya Islamu.

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.

Ishmaeli wana ba mazina yao naya ndiyo mazina ya bana ba Ishmaeli, kulingana na vizazi vyao: mzaliwa wa kwanza wa Ishmaeli alikuwa Nebayothi; na Kedari, na Adbeeli, na Mibsamu, na Mishma, na Duma, na Masa, Hadari, na Tema, Yeturi, Nafishi, na Kedema; hawa ndio wana wa Ishmaeli, na haya ndiyo mazina yao, kwa miji yao, na kwa ngome zao; wakuu kumi na wawili kulingana na mataifa yao. Mwanzo 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.

Lezwi twixokola vya maxina lawa ya khume na mbirhi swi hleriwa swi va xivulwa, swi hlaya hi ndlela leyi: “Hi vuprofeta vatukulu va Ishmael i vanhu va misava ya ntima lava tswalaka ngopfu, lava dumeke tanihi valwi, kambe hi matimu ni hi vuprofeta va tisiwa gome hi ti 11 ta Mhawuri, 1840, kutani endzhaku hi ti 11 ta Ndzati, 2001. Va vitaniwa vana va vuxeni eka matimu ya Bibele. Va huma eArabia laha ku kulaka swinun’hweriso leswi nun’hwaka leswi tirhisiweke eka mitirho ya vukwetsimelo bya ndhawu yo kwetsima ya Vaheberu. Rito leri nge “assassins” ri huma eka matimu ya Vuislamu naswona ri yimela rifu leri tisiwaka hi ku miyela. Enkarhini wa Tinyimpi ta Xihambano, Vuislamu byi pfalele, byi rhendzerile ni ku rhendzela hi ku hlasela Yuropa ya Khatoliki, kambe ku tikhoma ka byona loku landzeleke ku funghile ku fika ka ku phyuphyisa ka 1840 ku ya eka 1844, naswona na swona ku sukela eka 9/11 ku ya fika eka mangava ya nawu wa Sonto. Tinhlamuselo ta mavito ya khume na mbirhi ya vana va Ishmael hinkwato ti yimeriwile eka xivulwa lexi hundzeke hi matsalelo ya maletere yo dzwihala.”

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.

शमायेळाच्या वंशातील बारा नावे, जर त्या यादीत शमायेळालाही धरले, तर तेरा ठरतात. तेरा हा “बंडखोरी”चा प्रतीकात्मक अंक आहे; हागारने जे केले तेच हे होते, आणि त्यामुळें अब्राहामाने हागार व शमायेळ यांना बाहेर घालविण्यास संमती दिली. पौल त्या घटनेचा उपयोग प्राचीन इस्राएलला देवाच्या कराराच्या लोकांपैकी बाहेर काढण्याचे वर्णन करण्यासाठी करतो, त्याच वेळी तो आपल्या ख्रिस्ती वधूबरोबर करार स्थापन करीत होता.

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.

Proto kandikwe ati, Abraham avana vatwe vavali, umwe kwa n'jakazi wa utumwa, na mukwavo kwa n'jakazi wa uhuru. Ela yule wa n'jakazi wa utumwa wavyele kwa mwili; ila yule wa n'jakazi wa uhuru kwa ahadi. Mambo ayo ni mfano wa mafundisho ya ndani; kwa mana awa ni maagano avali: limwe kutokea ku Gomo ya Sinai, lye livyalanga ku utumwa, nalo ni Hagari. Kwa mana Hagari uyu ni Gomo ya Sinai ku Arabia, na alingana na Yerusalemu ya sasa, mana yipo ku utumwa pamwe na vana vake. Ela Yerusalemu ya juu i huru, nayo ni nyina wetu sote. Kwa mana kandikwe ati, Shangilia, we mgoza usiovyaa; tokaa na kulila kwa furaha, we usiepata uchungu wa uzazi; kwa mana yule aliyeachwa ukiwa ana vana wengi zaidi kuliko yule aliye na mume. Basi twetu, ndugu, sawa na Isaka, ni vana va ahadi. Ela sawa na wakati uo, yule aliyevyele kwa mwili alimtesa yule aliyevyele kwa Roho, divyo ilivyo hata sasa. Hata hivyo Maandiko yasema nini? Mfukuze n'jakazi wa utumwa na mwanawe; kwa mana mwana wa n'jakazi wa utumwa hatarithi pamoja na mwana wa n'jakazi wa uhuru. Kwa ivo, ndugu, twete si vana va n'jakazi wa utumwa, ela va yule wa uhuru. Wagalatia 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.

Ishmael ku ni ishara ya Uislamu, na Hagara, mama yake Ishmaeli, ni ishara ya kanisa la agano la mauti. Isaka ni ishara ya Ukristo, na Sara ni ishara ya kanisa la agano la uzima. Kwa sababu hii, Ishmaeli alikuwa na wana kumi na wawili, kwa maana kumi na wawili ni ishara ya watu wa agano wa Mungu, na Uislamu ni bandia ya watu wa agano wa Mungu.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Mu Makanisyo haboneka urutonde rw’abakomokaho babiri ba Kristo. Rumwe ruri muri Matayo, urundi na rwo ruri muri Luka.

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.

Yákobo akabala Yúsufu, mume wa Mariya, ambaye katika yeye alizaliwa Yesu, aitwaye Kristo. Basi vizazi vyote tangu Ibrahimu hata Daudi ni vizazi kumi na vinne; na tangu Daudi hata kuhamishwa Babeli ni vizazi kumi na vinne; na tangu kuhamishwa Babeli hata Kristo ni vizazi kumi na vinne. Basi kuzaliwa kwake Yesu Kristo kulikuwa hivi: Mariya, mama yake, alipokuwa ameposwa na Yúsufu, kabla hawajakutana, alionekana kuwa ana mimba kwa uweza wa Roho Mtakatifu. Mathayo 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.

Matayo anasaba za ukoo zinaonyesha vipindi vitatu vilivyo sawa vya kumi na nne, navyo hufanya kipindi kimoja cha arobaini na mbili. Kristo ndiye omega wa historia ya agano kwa uhusiano na Musa aliye alpha wa historia ya agano. Musa anatabiri kwamba Kristo angekuwa “kama yeye mwenyewe.” Musa alikuwa na vipindi vitatu vya miaka arobaini katika maisha yake ya miaka mia moja na ishirini. Kila kipindi cha miaka arobaini cha maisha ya Musa, kiwekwe mstari juu ya mstari, humalizikia Kadeshi, ishara ya 1863 na sheria ya Jumapili. Vipindi vitatu vya Kristo huishia kwa Daudi, utumwa wa Babeli, na Kristo kulithibitisha agano kwa damu Yake msalabani. Daudi anawakilisha kuinuliwa kwa kanisa lililo mshindi katika sheria ya Jumapili, na mstari wa pili unatambulisha mabikira wapumbavu wakipelekwa Babeli, katika sheria ya Jumapili. Kipindi cha tatu kinaishia msalabani, ambapo tena ni mfano wa sheria ya Jumapili, ambapo Kristo analithibitisha agano la Ibrahimu pamoja na wale mia na arobaini na nne elfu, na agano la Nuhu pamoja na lile kundi kubwa.

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.

Okuhingura ekyo omuntu asobora kwetegereza obwo emigongo egi ebiri girambikibwa kimwe aha kindi nikyewunyisa muno. Emyaka ya Musa kikumi na makumi abiri neehurirana n’emyaka ya Noa 120, kandi emigabe ya Kristo makumi ana na ebiri neehurirana n’okufuga kwa antikristo okumara emyezi makumi ana na ebiri ey’obufanekyo aha itegeko rya Sande.

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.

Kandi Mukama yalanda nti, Omwoyo gwange tegulibeera nga gukyayomba na muntu ennaku zonna, kubanga naye mubiri; naye ennaku ze zibeera myaka kikumi mu amakumi abiri. Olubereberye 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.

Matayo’nun, İbrahim ahdini vurgulayan soy kaydıyla birlikte, Luka’nın ortaya koyduğu Mesih’in soy kaydı yaratılışa dek uzanır; böylece Âdem’in Aden’de bozduğu yaşam ahdini vurgular. Luka’nın soy kaydı İsa ile başlar ve O’nun nesebinde geriye doğru, Tanrı’nın oğlu olarak tanımlanan Âdem’e kadar gider. Hat, kusursuz ikinci Âdem ile son bulur ve kusursuz birinci Âdem ile başlar. Birinci Âdem’den ikinci Âdem’e kadar yetmiş yedi kuşak ortaya konulmuştur.

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.

Ariyandiko a mu Byanditswe agaragaza imirongo y’ukuri. Ubu tumaze kumenya menshi muri yo arengeje kure abahamya bakenewe kugira ngo ukuri gushingwe. Imirongo y’ariyandiko ikubiyemo ijwi ry’isohozwa ry’ibyabaye mu mateka n’iry’ihanura ry’ibizaza, kandi ikubiyemo n’ijwi rya Palmoni, Umubarurabwenge w’Amayobera, kuko ibisakuzo by’imibare byashyizwe muri iyo mirongo bitanga ijwi rya kabiri. Ayo majwi yombi yumvikanana n’irindi jwi rya gatatu, ari ryo jwi ry’Umuhanga w’Indimi w’Igitangaza, waremye kandi agategeka byose, harimo n’amazina y’abantu, ay’ahantu, n’ay’ibintu.

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.

Yohana alipogeuka ili aone sauti iliyokuwa nyuma yake, ilikuwa kama sauti ya maji mengi; na Danieli alipokuwa na maono hayo hayo, sauti Yake ilikuwa sauti ya umati. Ujumbe wa juu juu wa Maandiko, pamoja na majina yanayopatikana pamoja na ujumbe huo, na pia hesabu iliyomo ndani ya ujumbe, ni sauti tatu katika kifungu kimoja. Unapochukua mstari ulio na sauti hizo tatu na kuuweka juu ya mstari sambamba, sauti tatu huwa sauti nyingi.

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.

ئینجا دەنگێك لە تەختەوە هاتە دەرەوە، دەیگوت: ستایش بکەن بۆ خودامان، ئەی هەموو خزمەتکارانی ئەو، و ئەوانەی لێی دەترسن، هەموو بچووک و گەورە. و گوێم لێ بوو وەک دەنگی خەڵکێکی زۆر، وەک دەنگی ئاوانی زۆر، و وەک دەنگی ترووسکەی بەهێز، دەیانگوت: هەللویا؛ چونکە یەزدان خودای هەرە باڵادەست پاشایەتی دەکات. ئاشکراکردنەوە 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.

이스라엘의 왕들 가운데서 가장 중요한 계보들 가운데 일부를 발견할 수 있다. 북방 왕국인 이스라엘의 처음 일곱 왕은 아합과 이세벨과 엘리야로 끝나며, 이로써 일요일 법을 표상한다. 북방 지파들의 마지막 일곱 왕의 계열은 일요일 법에서 시작하여 다니엘 12장에서 미가엘이 일어서는 때, 곧 인간의 은혜의 시기가 마치는 때에 이르러 끝난다. 유다의 처음 일곱 왕은 일요일 법으로부터 미가엘이 일어설 때까지의 역사를 예시하며, 마지막 일곱 왕은 일요일 법에 이르게 하는 역사를 밝혀 준다. 두 계보의 계열이 있으니, 둘 다 알파 역사와 오메가 역사를 지니고 있다. 알파 역사는 9/11로부터 일요일 법에 이르는 기간이며, 오메가 기간은 일요일 법으로부터 은혜의 시기가 마칠 때까지이다. 이스라엘의 처음 일곱 왕은 유다의 마지막 일곱 왕과 서로 부합하며, 이스라엘의 마지막 일곱 왕은 유다의 처음 일곱 왕과 서로 부합한다.

We will continue in the next article.

Tukalutela mu cilembelo cikankala.

“Be Steadfast Unto the End

“Ukale Imara Hata Mwisho”

“[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.

“[Isambulua 1:1, 2, cihawilwe.] Bibilia yonse ni isambulua; pantu isambulua yonse ku bantu yiza ukupitila muli Kristu, kabili yonse yikankamila muli wene. Lesa alandile kuli ifwe ukupitila mu Mwana wakwe, untu tuli bakwe ku kufyalwa kabili ku kupususha. Kristu aishile kuli Yohane, uwatamfiwe pa Chizinga ca Patimo, ukumupa icine cine pa miku ya kulekelesha ino, ukumulangisha ifyo fiteganyizgwe ukufikilishiwa mu nshita iili mupepi. Yesu Kristu ni kalembwila mukuru wa cisambulua cakwa Lesa. Ni ukupitila muli wene emo twakwata ukwishiba ifyo tulingile ukulolekesha mu fyakucitika fya kulekelesha ifya lyashi lya pano nse. Lesa apeele ici cisambulua kuli Kristu, kabili Kristu acipeshe kuli Yohane.”

“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.

“Johane, mudiscipuli mukundwa, ni we yatoranijwe kwakira iri hishurirwa. Ni we warokotse ubwa nyuma mu bigishwa ba mbere batoranyijwe. Muri gahunda y’Isezerano Rishya yahawe icyubahiro nk’uko umuhanuzi Daniyeli yahawe icyubahiro muri gahunda y’Isezerano rya Kera.

“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.

“Yohana apaswa kupewa maagizo hayo kwa kuwa ni ya maana sana, Kristo akaja kutoka mbinguni kuyatoa kwa mtumishi Wake, akimwagiza ayapeleke kwa makanisa. Maagizo hayo yapaswa kuwa kitu cha kujifunza kwetu kwa uangalifu na kwa maombi; kwa maana tunaishi katika wakati ambao watu wasio chini ya mafundisho ya Roho Mtakatifu wataingiza nadharia za uongo. Watu hao wamekuwa wakisimama katika vyeo vya juu, nao wana mipango ya tamaa ya kutekeleza. Wanatafuta kujiinua wenyewe, na kuleta mapinduzi katika mwonekano mzima wa mambo. Mungu ametupa maagizo ya pekee ili kutulinda dhidi ya watu wa namna hiyo. Alimwagiza Yohana aandike katika kitabu mambo yatakayofanyika katika matukio ya mwisho ya historia ya dunia hii.

“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.

“Bemuva kokudlula kwesikhathi, uNkulunkulu wabeka kubalandeli baKhe abathembekileyo izimiso eziyigugu zeqiniso lesikhathi samanje. Lezi zimiso azinikwanga labo ababengabanga nandlela ekwethulweni kwemibiko yengelosi yokuqala neyesibili. Zanikezwa izisebenzi ezazibe nengxenye emsebenzini kusukela ekuqaleni.

“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.

“ئه‌وانه‌ی له‌م تاقیکردنەوانەدا تێپەڕ بوون، دەبێت وەک بەردێک بەهێز و جێگیر بن لەسەر ئەو بنەما و ئوسولانەی کە ئێمەیان کردووە بە ئادڤێنتیستی حەوت ڕۆژ. دەبێت هاوکاری خوادا بن لە کارکردندا، شایەتییەکە کۆ بکەنەوە و یاساکە لەناو قوتابییانی ئەودا مۆر بکەن. ئەوانەی بەشدارییان کرد لە دامەزراندنی کارەکەمان لەسەر بناغەی ڕاستیی ئینجیل، ئەوانەی نیشانەکانی ڕێگا دەزانن کە ڕێگای ڕاستیان دیاری کردووە، دەبێت وەک کارکەرانی بەنرخترین سەیر بکرێن. ئەوان دەتوانن لە ئەزموونی کەسیی خۆیانەوە دەربارەی ئەو ڕاستیانە بدوێن کە پێیان سپێردراون. ئەم پیاوانە نابێت ڕێگا بدەن با باوەڕیان بگۆڕدرێت بۆ بێباوەڕی؛ نابێت ڕێگا بدەن ئاڵای فریشتەی سێیەم لە دەستیاندا بسەنرێت. دەبێت دەستپێکی متمانەیان بەهێز تا کۆتایی ڕابگرن.”

“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.

“Umwami yatangaje yuko amateka ya kera azosubirwamwo uko twinjira mu gikorwa co kurangiza. Ukuri kwose yaduhaye ku bw’iyi misi y’iherezo gukwiye kwamamazwa mw’isi yose. Inkingi yose yashinze ikwiye gukomezwa. Ntitwashobora ubu kuva ku rufatiro Imana yashizeho. Ntitwashobora kandi ubu kwinjira mu muryango mushasha uwo ari wo wose; kuko ivyo vyoba bisobanura ubuhakanyi buva ku kuri.

“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.

“Mbombo ya buwelu bwa buadi bwa mikidi idi ne mfunu ya kuikala ilongolola ne ikengesha ku bintu byonso bidi mwa kulemelesa diitabuuja dia badiitabuja mu diyiisha dia kale dia bantu ba Nzambi. Edena, Edena wa buneme, wakashipibwa ku dinyindakana dia disumu. Kudi mfunu mpindyewu ya kuvuluka kabidi diyiisha dia bantu badi bakabanga mudimu mu kutentekela mudimu wetu ku ntendekelu.

“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.

“Mu biseera eby’enjawulo tusoma ebirango by’okufa eby’abasajja abakulu ab’ensi. Ekiseera kyabwe kituuka mangu, ng’ekirowoozo kyokka. Bangi, abalowoozebwa okuba abalamu bulungi, bafa oluvannyuma lw’embaga, oba oluvannyuma lw’okuteesa enteekateeka ez’obwegendereza olw’okwegulumiza kwabwe bo bennyini. Ekigambo kigenda mu maaso nti, ‘Yeegattiddwa ku bifaananyi bye; mumuleke.’ Kino kitegeeza nti Mukama takyamukuuma nate okuva ku kabi. Okufa okw’amangu kujja, era omulimu gwe gwonna ogw’obulamu bwe gugasa ki? Obulamu bwe bubadde bwa kulemererwa. Omuti gugwa kubanga amaanyi agaaguwanirira gaguvaako ne gugulekera ssaddaaka ye ey’okusinza ebifaananyi.”

“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.

“A babbaal ñi ak jigéen ñi dañuy far ci seet luñu bëgg a béggoon ci. Ñuy jaay seen ruu ci dara, te Yàlla di dindi ay muñam ak ay muñal. Dees leen bàyyi ci seen tànn.”

“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.

“بعض الناس، مع أنّهم يقرّون بالإيمان بالحقّ الحاضر، قد حطّوا من إيمانهم ورفضوا أن يسلكوا في النور. فمن ذا الآن يضع جانبًا مبادئه الأنانية الدنيوية؟ ومن ذا الآن يجاهد لكي يدرك قيمة النفس؟ لأنه ماذا ينتفع الإنسان لو ربح العالم كله وخسر نفسه؟ أو ماذا يعطي الإنسان فداءً عن نفسه؟ أأنتم جائعون وعطاش إلى خبز الحياة وماء الخلاص؟ هل تدركون قيمة النفوس التي مات المسيح لأجلها؟ وهل الذين يُفترض أنهم مسيحيون يحيون بما يوافق إقرارهم بالإيمان؟ وهل هم واعون لقيمة النفس؟ وهل هم يسعون إلى تطهير نفوسهم بطاعة الحق؟” Manuscript Releases، المجلد 20، 150، 151.