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.”
Bule ya makumi ibili na ibili, nahandika: “Kisha mu sura ya kumi na moja, nasaba ya watu wateule yawakilishwa kwa majina kumi tangu Shemu hata Abramu. Sura ya kumi na moja ni simulizi la mnara wa Babeli, lakini pia ni nasaba ya watu wateule, kama inavyowakilishwa na Ibrahimu. Sura ya kumi na moja yatambulisha watu wateule waliokuwa waingie mu agano la namna tatu pamoja na Mungu. Hatua ya tatu na ya mwisho ilikuwa sadaka ya Isaka mu sura ya makumi ibili na ibili. Sura ya “kumi na moja” ni mwanzo wa alfa na sura ya “makumi ibili na ibili” ni mwisho wa omega. Imani inayotakiwa ili kusikia sauti ya Mungu mu maana ya majina, haiko tofauti na imani inayotakiwa ili kusikia sauti Yake mu uhesabuji wa Neno Lake.”
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.
Kapitulo lyuumi na imwe yinapresenta ulufingo lwa Kaini, nu lufingo lwa Abeli. Tuli twalangisha inshita ishingi mu myaka yonse ukuti imibele ya buprofeti iya lupungu lwa Babeli ileimininako ulufingo lwa bufi. Panuma ya mukoka, kwali ukupilibuka kwa mafunde ya nshita ukufuma ku kupeepa pa mpongolo ya Edeni ilyo takulaba mukoka; elyo panuma ya mukoka, ukupeepa kwali ukuba pa cipailo. Icipailo cali ne fyakukonka ifya mu Baibolo ifya pashali. Calingile ukwakwa ku mabwe ya cifyalilwa, ukwabula ukutobowa nangu ukusema amabwe ku muntu. Calingile ukuba bwele pa bwele, ukwabula isakala.
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.
mnara wa Nimrodi uliwekwa ili kuwafanyia wenzake wa Nimrodi jina, ambalo huwakilisha tabia. Katika mnara huo tunaona mwanadamu akijaribu kujiokoa mwenyewe, na kujiinua mwenyewe kama miungu ya mbinguni. Mnara huo ni ishara ya kanisa linalodhani kwamba linaweza kujiokoa lenyewe, na hudhani kwamba linapaswa kuinuliwa juu, kama wafalme kumi wanavyofanya katika Zaburi 83, wanapokiinua kichwa cha upapa katika shirikisho lile ovu la unabii wa Biblia, linalotukia wakati wa sheria ya Jumapili.
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.
Mwimbu cyangwa Zaburi ya Asafu. Ntukicecekere, Mana; ntuceceke, kandi ntuhore utuje, Mana. Kuko dore, abanzi bawe bateje umuvurungano; kandi abakwanga bishyize hejuru imitwe. Zaburi 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?
Ekihugo kyali kyakazikirizibwa n’Omutembegu gwa Nuuha, kandi ensonga ahabw’okuba Ruhanga yaarangireho okuhingurwaho kw’ekigambo ky’okugarukamu aha nsi eya mbere y’Omutembegu ni ngu ebiteekateeko by’omuntu byali byaba bibi obutoosha. Baibuli neegamba aha bumwe omu buryo butari bumwe, kimwe ahabwo ni “okureeba amaisho n’amaisho.” Ababiri nibasa kugyenda hamwe, keretse niba bari omu kwikirizana?
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.
Basi, ndugu zangu, nawasihi kwa jina la Bwana wetu Yesu Kristo, kwamba ninyi nyote mnene neno moja, wala pasiwe na faraka miongoni mwenu; bali mkamilishwe kabisa katika nia iyo hiyo na katika hukumu iyo hiyo. 1 Wakorintho 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.
Wakati Mungu alipoichanganya lugha katika hukumu juu ya ufalme wa Nimrodi, jambo hilo linaonyesha kwamba kabla ya kuchanganywa huko, wote walikuwa katika umoja, na kwa hiyo wote walikuwa na tabia ileile, nayo tabia hiyo ilikuwa dini iliyojengwa juu ya matendo ya wanadamu—kinyume na wale walio katika sura iyo hiyo wanaowakilishwa na Ibrahimu. Shemu alikuwa nafsi mwaminifu katika siku za Nimrodi. Wanahistoria humwelekeza Shemu kuwa ndiye aliyemwua Nimrodi, yule mwasi mwenye nguvu mbele za Bwana. Hoja hiyo husimama hata bila mawazo ya mwanahistoria, kwa maana Shemu ni mtu wa agano, anayefuatisha damu yake hadi kwa Nuhu, mtu wa agano, anayefuatisha damu yake kurudi kwa Sethi, mtu mwingine wa agano, aliyeingia katika historia ya agano kuchukua mahali pa ndugu yake Abeli, ambaye alikuwa mtu mwingine wa agano aliyekuwa mzao wa moja kwa moja wa Adamu.
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.
Korani ya kumi na moja ya Mwanzo ni pambano kuu kati ya Kristo na Shetani, katika muktadha wa agano la uzima na agano la mauti. Nimrodi anawakilisha yule mwindaji mkuu mbele za Bwana, kwa maana analiwakilisha kanisa lenye wafuasi wengi. Abramu, kupitia kwa Shemu, anawakilisha kanisa lenye wafuasi wachache tu. Shemu alikuwa mtu wa agano wakati Nimrodi alipokuwa akijenga mnara wake, lakini maagano hayo mawili katika sura ya kumi na moja hayawakilishwi na Shemu na Nimrodi, bali na Nimrodi na Ibrahimu. Paulo anaieleza wazi kanuni hii ya kinabii.
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.
Nokuba uyu Melkisedeke, inkosi yaseSalem, umpristi kaNkulunkulu oPhezukonke, owahlangana no-Abrahama ebuya ekunqobeni amakhosi, wambusisa; lowo u-Abrahama naye amnika okweshumi kwakho konke; okokuqala ngokuhunyushwa kwegama lakhe enguNkosi yokulunga, emva kwalokho futhi enguNkosi yaseSalem, okungukuthi, iNkosi yokuthula; engenayise, engenanina, engenalo uzalo, engenasiqalo sezinsuku, engenasiphelo sokuphila; kodwa enziwe afane neNdodana kaNkulunkulu; uhlala engumpristi phakade. Manje bhekani ukuthi lo muntu wayemkhulu kangakanani, lowo ngisho no-Abrahama, ukhokho, amnika okweshumi kwempango.
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:
لەڕاستیدا ئەوانەی لە کوڕانی لاویین، کە ئۆفیسی کاهینایەتی وەردەگرن، بەگوێرەی یاسا فەرمانێکیان هەیە کە دەیەک لە خەڵک وەربگرن، واتە لە براکانیان، هەرچەندە لە پشتەوەی ئیبراهیم هاتوونەتە دەرەوە:
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.
Lelo akuzaliwa, nkuvoya kulandana na bo, apokelere Ibrahimu dikumi, ni kumusaya yula aali ni zisitiso. Kabiji papo pakubula kukakanya konse, wakatampe asaya mukeji. Kabiji pano bantu bafwa bapokela dikumi; paji po wakapokela, ao bo bamwanyika mboikala mumi. Kabiji, kana kwamba nangamba byonkabyo, na Levi yo wakapokela dikumi, naye walipile dikumi muli Ibrahimu. Pano aali kiji mu nkwapa ya wishi wakwe, apo Melkisedeki amwene. Bahebere 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.
Ku nsonga ya Melikisedeke kele ti solo mingi ya ntangu yai, kansi mono kele kaka kutalisa nde Polo kelongaka mbala mosi nde bikalulu ya profesi ya bantu ya ngwisana; mpe, na yawu, mono zola tuba bantu ya bakala mpe ya nkento na kati ya lufulu ya kupemama, yina kimbangi na bau ya Masonuku ke lakisa kidimbu ya nzila na kati ya mulongo ya profesi ya ngwisana ya Nzambi ti bantu. Polo kelongaka nde Melikisedeke, yina zingaka ntete banganga-Nzambi ya Balevi kutelama na Sinai, mpe na yawu kuluta bamvula nkama iya ntete ete kinganga-Nzambi ya Balevi kuvanda, ndimaka dikumi katuka na Levi. Sambila muntu kuvanda na kati ya kinganga-Nzambi ya Balevi, yandi fwete kuvanda Mulevi yina lendaka kusiamisa ntoto na yandi ya menga katuka na Levi. Melikisedeke lendaka ve kumonisa nde dikanda na yandi katukaka na mulongo ya Levi, samu Levi butukaka ntete ve.
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.
Omulongo gw’obufumu ogukiikirira endagaano ya Katonda ne Adamu ne Kaawa, mu mazima, ze ndagaano bbiri. Eyasooka yali ndagaano ey’obulamu ng’erimu ekikemo ekyangu. Oluvannyuma lw’okugwa n’ekikemo ekyagaana, endagaano eyaddako yateekamu omusaayi gw’omwana gw’endiga okusobola okuwa ebyambalo. Awo ne wabaawo endagaano ya Katonda n’abantu bonna, eyakiikirirwa musoke gwa nkuba, Nuuwa n’okusinza ku kyoto. Ate ne wabaawo Olubereberye kkumi na kumu, Katonda mwe yatandikira endagaano ye n’abantu abalonde, abaali bagenda okuyitibwa Abaebbulaniya. Mu buli emu ku nkstories ezo, abantu aboogeddwako mu Bayibuli be bantu ba ndagaano, oba basajja oba bakazi.
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.
Mu Ntandiko ya Itanguriro icumi na kimwe, intango y’isezerano ry’ubugingo n’ubwoko bwatoranijwe irashirwa ahabona; kandi irashirwa ahabona aho nyene Nimurodi ashinga isezerano ry’urupfu, nk’uko bigereranywa n’amatafari n’isima, vyari igihendo c’amabuye atabajwe n’ukubura isima, nk’uko vyagereranywa n’igicaniro. Mushiki wacu White aratumenyesha ko igicaniro giserukira Kristo; ni co gituma idini rya Nimurodi, iryo rikaba ari idini ry’ikinyoma, rigereranya Kristo w’ikinyoma.
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.
Ne baciranieguani ikyaba, Tuka, twombe amategura, tuyokye neza rwose. Kandi bari bafite amategura mu cyimbo c’amabuye, kandi bari bafite ibumba mu cyimbo c’isima. Itanguriro 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.
Kai ūndu kè anya a̱sín dyi m̀, wu ta̱ nì kā a̱sín a̱tuk a̱cì: kùtù nà wu yì a̱dàk u̱lyàn nùm a̱cì, wu pìrìt a̱cì. Exodus 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.
“Em di xetereya tevlihevkirina pîroz û asayî de ne. Agirê pîroz yê ji Xwedê tê divê di hewildanên me de were bikaranîn. Gorîgeha rast Mesîh e; agirê rast Ruhê Pîroz e. Ev îlhama me ye. Tiştek tenê dema ku Ruhê Pîroz mirovekî rêberî dike û rê nîşan dide, ew şîretkarek ewle ye. Ger em ji Xwedê û ji wan kesên ku Wî hilbijartine dûr bikevin da ku li gorîgehên xerîb bipirsin, wê li gorî karên me bersiv were dayîn.” Selected Messages, book 3, 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.
Ku bukiedi bia kima kia bibila ku Makanisaka ikumi na imwe, mosi wa malongi aa kuendi mu buprofete ni wa kwamba kiwakilisha mwanzo wa mulongo wa buprofete. Gharika ya Nuhu ni alama ya utenganisho wa buprofete. Wakati Nuhu alitoka mu safina, kulipaswa kuwa na njia mpya ya ibada, na njia ya ibada daima huzaa makundi mawili ya waabuduo, kama ilivyowekwa wazi mu historia ya Kaini na Abeli. Makanisaka ikumi na imwe ni ulimwengu mpya, wenye historia ya mwanzo inayokuwa hadithi ya msingi ya historia ya mwisho, wakati watu wa agano wa Mungu wa siku za mwisho huwaita watenda kazi wa saa ya kumi na moja watoke Babeli wakati wa msukosuko wa sheria ya Jumapili. Nimrodu ni mtu wa dhambi wakati wa msukosuko wa sheria ya Jumapili, na Shemu, ambaye ni Ibrahimu, ni mtu wa Mungu katika msukosuko huo huo. Kutawanywa na mkanganyiko wa lugha vya Makanisaka ikumi na imwe kulianza muda mfupi baada ya Nuhu kutoka mu safina. Mada ya sura ya kumi na moja ni maagano mawili, na simulizi hiyo hufikia hitimisho lake wakati hatua ya tatu ya agano la Ibrahimu inawekwa wazi mu sura ya ishirini na mbili.
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.
Capítulo once ku Abraham ñanpa alpa historiami, chaymi capítulo iskay chunka iskaypi omega historiakama chayan. Qallari willakuy Nimrodpa Babelmanta, tukukuy willakuytaq Isaacpa haywarikuyninmanta, iskayninpas runakuna hawan qhipa taripayninta rikuchin. Chay ñanqa Nimrodpa torreymanta qallarin, Isaacpa haywarikuyninkama mast’arin, hinaspataq chay ñanqa iskay contrariopi haywarikuykunapi tukukuyninta tarin. Nimrodpa haywarikuyninqa Diospa ejecutiva taripayninta chaskin, Abrahampa taripaynintaq Diospa bendicionninta chaskin. Nimrodqa capítulo oncepa alpanmi, Abrahamtaq capítulo iskay chunka iskaypa omeganmi. Omegaga sapa kuti aswan hatunmi, hebreo alfabeto nisqaman hina huk iskay chunka iskay kutikama, simikunata pantachispa nacionkunata maymanchus ch’iqchiykachaspa rikuchisqa atiytaq, cruzpa atipayninwan anchata atipan. Nimrodpa torrenqa 9/11-pa Twin Towers-ninta rikuchin, Isaacpa haywarikuynintaq domingo leyta rikuchin.
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.
Omulongo gw’ endagaano n’abantu abalondeddwa gutandika n’akabonero k’omuwendo kkumi na gumu, ne gukoma n’akabonero k’omuwendo abiri mu bbiri. Omulongo ogwo gukoma ku nkomerero y’ekiseera ky’okugezebwa mu byafaayo bya alufa ebya Nimurodi, era ne mu byafaayo bya omega ebya Ibulayimu. Ebyafaayo bya Nimurodi ne Ibulayimu byennyini biteekebwa mu kitabo ekisooka eky’omu Bayibuli, era biteekebwa mu mbeera ey’okukung’aanya ebitundutundu okuva mu kuzikirira kwa Mataba ga Nuuwa okwabadde kumpi nnyo. Mu kitabo ekisooka eky’omu Bayibuli, olugero lw’endagaano ebbiri luwa abajulirwa babiri abalaga enkomerero y’ekiseera ky’okugezebwa mu lulengo lwa suula kkumi na emu okutuuka ku abiri mu bbiri.
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.
Atohari mẽ unyankuru, nareke aike mẽ unyankuru hĩnhĩ; na ato mẽchikĩrĩ, nareke aike mẽchikĩrĩ hĩnhĩ; na ato hari mẽrurĩme, nareke aike mẽrurĩme hĩnhĩ; na ato hari mũtheru, nareke aike mũtheru hĩnhĩ. Uguo wa Kũguũrũka 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.
Nimroda ni udhalimu na mchafu bado, na Ibrahimu ni mwenye haki na mtakatifu bado, kama inavyotambuliwa katika alfa ya Mwanzo 11–22, na pia katika omega ya Ufunuo 22:11. Muda mfupi kabla ya kufungwa kwa muda wa rehema, tangazo katika aya ya 10 latolewa ili kutoyatia muhuri maneno ya unabii wa kitabu hiki. Muda mfupi kabla ya kufungwa kwa muda wa rehema, katika aya inayofuata mara moja, katika Ufunuo yapaswa kuwapo unabii utakaofunuliwa. Aya mbili baada ya aya ya kumi na moja, Kristo atoa ufunguo wa kuufunua unabii huo.
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.
Ne u ni, “Kufunga zing’a mauloti ga unabii wa kitabu iki ko; mana wakati ukwede hakuhi. Yeya uku na ukauka, na aendelee kuwa na ukauka bado; na yeya uku na uchafu, na aendelee kuwa mchafu bado; na yeya uku na haki, na aendelee kuwa na haki bado; na yeya uku mtakatifu, na aendelee kuwa mtakatifu bado. Ne, tazama, niza upesi; na thawabu yangu iri hamwe na nene, kumpa kila munhu sawa na kazi yakwe itakavyokuwa.”
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Ndzi Alpha na Omega, masungulo ni makumu, wo sungula ni wo hetelela. Nhlavutelo 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.
Kapitulua hogeita bi Biblia osoaren omega-kapitulua da, eta itxita dagoen Apokalipsiko profezia irekitzeko giltza da Kristok, beste guztien gainetik, Apokalipsiko lehen kapituluan adierazi zuen printzipioa. Lehen kapitulua Hebrear alfabetoaren lehen letra da, eta hogeita bigarren kapitulua azkena. Lehen kapituluko bederatzigarrenetik hamaikagarren bertsoetara, Joanek bere burua aurkezten du, eta Kristo Alfa eta Omega dela adierazten du.
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, niliye ndugu yenu pia, na mshiriki pamoja nanyi katika dhiki, na katika ufalme na saburi ya Yesu Kristo, nalikuwa katika kisiwa kiitwacho 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 sauti ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, Hayo uyaonayo, yaandike katika kitabu, ukavipeleke kwa yale makanisa saba yaliyoko 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:
Vesi ya kumi na moja, Yohane yuko Patmo, lakini katika vesi ya kumi na mbili anageuka, na tangu hapo na kuendelea yuko katika patakatifu pa mbinguni. Hivyo, katika vesi 9/11, tunaikuta ushuhuda wa Yohane, unaomtambulisha Yesu kuwa Alfa na Omega, jambo ambalo Yesu mwenyewe alikuwa tayari amejitambulisha kwalo katika vesi ya 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.
Ndzi Alifa na Omega, masungulo ni makumu, ku vula Hosi, loyi a nga kona, ni loyi a a ri kona, ni loyi a taka, wa Matimba Hinkwawo. Nhlavutelo 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.
ꯃꯃꯥꯡꯒꯤ ꯃꯄꯥꯟꯗ ꯑꯍꯨꯝꯕ ꯃꯃꯥꯡꯗ, ꯖꯣꯟꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯃꯍꯥꯛ ꯃꯄꯨꯡ ꯃꯇꯧ ꯃꯆꯥꯁꯤꯡꯗ ꯍꯥꯏꯈꯤꯕ ꯋꯥ ꯏꯕꯤꯅꯤ꯫ ꯃꯃꯥꯡꯒꯤ ꯃꯄꯥꯟꯗ ꯃꯥꯄꯥꯜ ꯇꯥꯔꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕ ꯃꯃꯥꯡꯗ꯭ꯔꯤꯡ ꯃꯇꯨꯡꯗ, ꯑꯗꯨ ꯖꯣꯟꯅ ꯃꯍꯥꯛ ꯃꯄꯨꯡ ꯃꯇꯧ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯃꯃꯥꯡ ꯍꯥꯏꯔꯤ꯫ ꯑꯗꯨꯅ ꯃꯄꯥꯟ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝ ꯃꯃꯥꯡꯒꯤ ꯃꯃꯥꯡꯗ ꯀ꯭ꯔꯥꯏꯁꯇꯅ Alpha and Omega ꯑꯣꯏꯕ ꯂꯥꯏꯔꯤꯕ ꯃꯔꯤ ꯑꯅꯤ ꯂꯩ꯫ ꯃꯥꯄꯥꯜ ꯇꯥꯔꯥ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕ ꯃꯃꯥꯡꯗ꯭ꯔꯤꯡ ꯃꯇꯨꯡꯗ ꯃꯍꯥꯛ ꯃꯍꯥꯛꯀꯤ ꯍꯧꯖꯤꯛ ꯃꯑꯣꯡ ꯑꯃꯒꯤ ꯃꯥꯑꯣꯟ-ꯃꯥꯄꯨꯡ ꯑꯃ ꯑꯣꯏꯅ ꯂꯩ꯫ ꯑꯗꯨꯒ ꯃꯅꯤꯡ ꯆꯥꯞꯇꯔ ꯑꯄꯨꯟꯕꯥ ꯑꯃꯅ ꯃꯔꯤ ꯂꯩꯔꯤꯕ ꯍꯦꯅ, ꯃꯃꯥꯡꯁꯤꯡꯗ ꯖꯣꯟꯅ ꯃꯍꯥꯛ ꯃꯄꯨꯡ ꯃꯇꯧ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯃꯃꯥꯡ ꯍꯥꯏꯔꯤ; ꯑꯗꯩꯕꯨ ꯃꯄꯥꯟ ꯃꯔꯤ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕ ꯃꯃꯥꯡꯗ, ꯖꯣꯟꯅ ꯂꯥꯏꯔꯤꯕ ꯑꯅꯤꯒꯤ ꯃꯐꯝꯗ ꯃꯍꯥꯛꯀꯤ ꯆꯔꯆꯁꯤꯡꯗ ꯒꯣꯗꯍꯦꯗꯀꯤ ꯃꯃꯥꯡ ꯍꯥꯏꯔꯤ꯫ ꯃꯄꯥꯟ ꯃꯔꯤꯗ ꯃꯑꯣꯡ ꯑꯃꯒꯤ ꯍꯧꯖꯤꯛ ꯃꯥꯑꯣꯟ-ꯃꯥꯄꯨꯡ ꯑꯃ ꯍꯧꯖꯤꯛꯂꯤ, ꯑꯗꯨꯒ ꯑꯗꯨ ꯃꯄꯥꯟ ꯑꯍꯨꯝꯕꯗ ꯂꯣꯏꯁꯤꯜꯂꯤ꯫ ꯑꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯍꯧꯖꯤꯛ ꯃꯁꯤꯡ—ꯃꯍꯥꯛ ꯂꯩꯈꯤꯕ, ꯍꯧꯖꯤꯛ ꯂꯩꯔꯤꯕ, ꯑꯃꯁꯨꯡ ꯍꯧꯖꯤꯛ ꯂꯥꯛꯀꯗꯕ—ꯃꯄꯥꯟ ꯃꯔꯤꯗ ꯂꯥꯏꯔꯛꯈꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯄꯥꯟ ꯑꯍꯨꯝꯕꯗ ꯑꯃꯨꯛ ꯂꯥꯏꯔꯛꯈꯤꯕꯅ ꯑꯁꯤꯕꯨ ꯈꯪꯍꯟꯕ ꯉꯝꯃꯤ꯫
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.
Yohana ku makanisa saba yaliyo katika Asia: Neema na iwe kwenu, na amani, zitokazo kwake yeye aliyeko, aliyekuwako, na atakayekuja; na zitokazo kwa zile Roho saba zilizo mbele ya kiti chake cha enzi; na zitokazo kwa Yesu Kristo, aliye shahidi mwaminifu, mzaliwa wa kwanza wa waliokufa, na mkuu wa wafalme wa dunia. Kwake yeye aliyetupenda, akatuosha na dhambi zetu katika damu yake mwenyewe, naye ametufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; kwake kuwe utukufu na mamlaka milele na milele. Amina. Tazama, yuaja pamoja na mawingu; na kila jicho litamwona, nao pia waliomchoma; na kabila zote za dunia zitaomboleza kwa ajili yake. Naam, Amina.
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.
ئهز ئەلفا و ئۆمێگام، دهستپێك و كۆتایی، خۆداوند دهفەرموێت، ئەوەی هەیە و ئەوەی هەبوو و ئەوەی دێت، تواناداری ههموو شت. ئاشكراكردنەوە 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.
پەڕەی یەکەمی بەشی یەک، ئاشکراکردنی عیسای مەسیح پێشکەش دەکات، کە تەنها لە نزیکەی دواوەی ماوەی تاقیکردنەوەدا دەکرێتەوە، چونکە ئایەتی سێ دەڵێت: «کات نزیکە.» «کات نزیکە» هەمان دەربڕینی ئایەتی دەیە لە بەشی بیست و دووە، کە دەڵێت: «قوفڵ مەخە لەسەر وتەکانی پێشبینیی ئەم پەرتووکە، چونکە کات نزیکە.» ئەو پێشبینییەی کە دەکرێتەوە، ئاشکراکردنی عیسای مەسیحە.
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.”
Vhesi ya nne huanza kufunuliwa, na vhesi ya nne huanza kwa ushuhuda wa Yohane wa, “Mimi Yohane,” kisha katika vhesi ya nane ni Kristo anayejitambulisha Mwenyewe. Shahidi wa kibinadamu katika ya kwanza ya hizo vhesi tano, na shahidi wa Kiungu mwishoni. Vhesi ya nne humtambulisha Baba wa Mbinguni kuwa ndiye “aliyepo, na aliyekuwapo, na atakayekuja.” Vhesi ya nane humtambulisha Kristo kuwa ndiye “aliyepo, na aliyekuwapo, na atakayekuja.”
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.”
Ufunuo wa Ufunuo wa Yesu Kristo ni kanuni ya alfa na omega. Kwa kuwa wa Kwanza na wa Mwisho, Kristo pia yuko katika wakati wa sasa, ijapokuwa alikuwa katika wakati uliopita na atakuja katika wakati ujao. Ukweli kwamba Yesu na Baba wote wawili ni Mungu aliyekuwako, aliyeko, na atakayekuja bado, ni namna nyingine ya kumdhihirisha Kristo kama Alfa na Omega. Yeye ni Alfa na Omega, wa Kwanza na wa Mwisho, Mwanzo na Mwisho, naye alikuwako hapo mwanzo na atakuwako hapo mwisho. “Funguo” za ufalme, zilizotolewa kwa kanisa huko Kaisaria Filipi, pia ndiyo “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, kwa hiyo tunaona alfabeti yote ya Kiebrania katika sura za Ufunuo. Sura ya kumi na tatu inawakilisha uasi wa Marekani na baadaye wa ulimwengu. Sura ya kwanza inamwonyesha Kristo kama Alfa na Omega, na sura ya ishirini na mbili inathibitisha ukweli huohuo, lakini katika uhusiano na kufunuliwa kulikotajwa katika sura ya kwanza. Sura za kwanza, kumi na tatu, na ishirini na mbili zinawakilisha herufi tatu za Kiebrania ambazo kwa pamoja zinaunda 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.
Di beşa bîst û sêyemîn a Metta de, Îsa heşt wayên xezebê li ser Ferîsî û Sedûqiyan pêşkêş dike. Di ayeta dawî ya beşa bîst û duyemîn de, danûstandina Mesîh bi Cihûyên muşexeseker bi muammaya Dawid bi dawî bû, muammayek ku tenê dema ku hûn prensîba alpha û omega fam dikin, tê çareser kirin.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Abafarisayo bakiri hamwe, Yesu arababaza ati: Mwibwira iki kuri Kristo? Ni mwene nde?
They say unto him, The Son of David.
Bamwambila bati, 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?
Awaambila ati kuli bo, “Nkaambo nzi Davidi mu Mupashi amwiita kuti Mwami, pakwamba ati, ‘Yehova waambile ku Mwami wandi ati, Ikala ku kuboko kwandi kwa balume, mane ndibike balwani bobe abe cinyatilo ca makasa obe’? Elo nga Davidi amwiita kuti Mwami, ncinzi ciita kuti abe 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.
Ne kala munhu nansha kumvasulila izwi, kabiji kufuma pa dinda jojo kechi kwajinga muntu nansha umo wa kukwatakana kumwipuzhya jibiji masengo amwe. Mateo 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Khitimisho cha sura ya ishirini na mbili kinatambulisha alama ya njia katika historia ya agano. Yeremia naye analishughulikia pia mstari huu wa kweli:
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.
Bumogi Nyasaye eyamwizira Yeremia, ng’aloba ati, Ehagarare ha irembo ly’Ingoro ya Nyasaye, kandi oganireyo ekigambo kino, kandi olobe oti, Muhulire ekigambo kya Nyasaye, inywe mwena aba Yuda, abayingira omu miryango egi kusinza Nyasaye. Nyasaye w’Ebihanda Byona, Nyasaye wa Isiraeri, aloba ati, Murongose engendo zanyu n’ebikorwa byanyu, kandi ndibatura omu kifo kino. Mutesiga ebigambo by’obulimba, nga muloba muti, Ingoro ya Nyasaye, Ingoro ya Nyasaye, Ingoro ya Nyasaye, ni zino.
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?
Niarĩ mũngĩgarũra mĩtugo yanyu na matendo manyu biũ mũno; na mũngĩkĩra ũhoro wa ciira wa kĩhooto gatagatĩ ka mũndũ na mũciĩ wake; mũngĩtĩnyĩria mũgeni, na mũtumia ũtarĩ na ithe, o hamwe na mũtumia wa ndigwa, na mũtikahe thakame ya atarĩ na ũthoni handũ hau, o na mũtigaceme marũa mangĩ nĩ ũũru wanyu: nĩguo ngũmũikarĩria handũ hahĩa, bũrũri-inĩ ũrĩa ndaheanĩire maithe manyu, nginya tene na tene. Ĩrĩa, inyuĩ mwĩhokete ciugo cia maheeni, iria itangĩhota kũguna. Kaingĩ mũkwĩhiba, na mũkũũraga, na mũkũrara ũhũrũko, na mũkoha maheeni, na mũgoca ubani kũrĩ Baali, na mũgacema marũa mangĩ marĩa mũtamenyaga; na mũoke mwĩhagarĩre mbere yakwa nyũmba-inĩ ĩno, ĩrĩa ĩtanĩtĩtwo na rĩĩtwa rĩakwa, na mwĩre atĩrĩ, Tũhonoketio nĩguo twĩke mehia macio mothe marĩa marĩ mĩrimũ?
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.
Je, nyumba hii, iitwayo kwa jina langu, imekuwa pango la wanyang’anyi machoni penu? Tazama, mimi mwenyewe nimeliona, asema Bwana. Lakini enendeni sasa mpaka mahali pangu palipokuwa Shilo, nilipoliweka jina langu hapo hapo kwanza, mkaone nilivyolitenda kwa sababu ya uovu wa watu wangu Israeli.
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.
Na sasa, kwa sababu mmefanya matendo haya yote, asema Bwana, nami nalisema nanyi, nikiamka mapema na kusema, lakini hamkusikia; nami naliwaita, lakini hamkuitika; kwa hiyo nitatenda kwa nyumba hii, iitwayo kwa jina langu, ambayo mnaitegemea, na kwa mahali hapa nilipowapa ninyi na baba zenu, kama nilivyotenda kwa Shilo. Nami nitawatupa mtoke machoni pangu, kama nilivyowatupa ndugu zenu wote, yaani, uzao wote wa Efraimu. Kwa hiyo usiwaombee watu hawa, wala usiinue kilio wala sala kwa ajili yao, wala usinisihi kwa ajili yao; maana sitakusikia. Yeremia 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 alibwila aleke kusabilila Israyeli wakale, pantu bali bafikile pa cifulo ico takwali ukubwelela, nga fintu cali no ku Bayuda abapitikanya pa mpela ya cipandwa ca makumi yabili na fibili. Apo Mose, (umuntu wa cipangano) aiminine ku busalo bwa kwa Lesa ubwa konaula abantu abasankwa aba cipangano, Mose apelele ubukonkoshi mu mapepo. Mu cipandwa ca cine lubali, Yeremia alibwila aleke kusabilila abantu bamwe bene abo aba cipangano. Amalando ya busokololo aya pa Shilo yalangilwe nga bucinshiko bwa “umutsetse pa mutsetse” ubwa kulanga Lesa ukukana abantu abasankwa aba cipangano ilyo ulubembu lwabo lufika pa cifulo ico talubombololwapo, nga fintu cilelandwa mu vesi imo.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efraimu anashikamana na sanamu: mwacheni 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.
Mu masomo y’isezerano, aho Imana irangiriza umubano wayo w’isezerano ni ikimenyetso cyihariye. Ukwanga inkuru ya Yosuwa na Kalebu, ari byo byaranze ikigeragezo cya cumi, ni urundi rugero. Kandi Yeremiya na we abwirwa kudasengera ubu bwoko mu bice bike bikurikiraho.
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.
Noola abantu bano lubaasabiliila, so tolaakya malilila nantiki kuboola isaa esambilo: maana tindibawulila mu biseela bwe bandinkubila olw’obuyinike bwabwe. Yeremiya 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.
Mlungu wa saba, ukutapikwa kwa Walaodikia pa ndamya ja Mulawo wa Mulungu pa Mulungu wa Sande, nge chiwisilo chya Shiloah, kwalangisha ichakuchita “Iye akachita,” mu ntawi ja pafupi.
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.
Поэтому Я поступлю с этим домом, над которым наречено Моё имя, на который вы уповаете, и с местом, которое Я дал вам и отцам вашим, так, как поступил с Силомом. И отвергну вас от лица Моего, как отверг всех братьев ваших, всё семя Ефремово. Посему не молись за народ сей и не возноси за них вопля и молитвы, и не ходатайствуй предо Мною, ибо Я не услышу тебя. Иеремия 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.
Mu kapati ya kumi na moja, ilamulo lya kutalomba likwete maana ya moyo wa woma uukabafikila Aba-Laodikea lintu bakasanga abene mu nshita ya mapenzi iikonkela ululayo lwa pa Mulungu. Woma uwo bakemona waikala mukati ka malembe ya kukana kwabo kwa cipangano.
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,
Šikutikilani maneno ya agano hili, mkayanene kwa watu wa Yuda na kwa wenyeji wa Yerusalemu; nawe uwaambie,
Thus saith the Lord God of Israel;
KU ya ɓeeni, YHWH Ngai wa Isiraeli:
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.
Aroya umuntu utumvira amajambo y’iri sezerano, ayo nategetse ba sekuruza banyu ku munsi nabakuye mu gihugu cya Egiputa, mu itanura ry’icyuma, mvuga nti: Nimwumvire ijwi ryanjye, kandi mubikore nk’uko mbibategeka byose; ni bwo muzaba ubwoko bwanjye, nanjye nzaba Imana yanyu; kugira ngo nsohoze indahiro narahiye ba sekuruza banyu, yo kubaha igihugu gitemba amata n’ubuki, nk’uko biri uyu munsi.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Nanku nyandikire, nti: Kale bwe kityo, ai Mukama. Mukama n’alyoka angamba nti,
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.
Yuda şehirlerinde ve Yeruşalim’in sokaklarında bütün bu sözleri ilan et ve de ki: Bu antlaşmanın sözlerini işitin ve onları yerine getirin. Çünkü onları Mısır diyarından çıkardığım günden bu güne dek atalarınıza ciddiyetle tanıklık ettim; erkenden kalkıp durmadan uyardım ve dedim: Sesime itaat edin. Ne var ki onlar itaat etmediler, kulaklarını da vermediler; herkes kendi kötü yüreğinin inadı doğrultusunda yürüdü. Bundan ötürü, yapmalarını emrettiğim, fakat yapmadıkları bu antlaşmanın bütün sözlerini üzerlerine getireceğim.
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.
ꞌAláa atandú á mí, “Tsú alí lna-kwí mááwĩ ataa á-Judah, wĩ ataa á-Jerusalem. Ándáa ꞌáá tsíi ámaadáyíí ábɛ́ɛ bááwĩ ákṹkú, báá tɔ́ɔ́ꞌí nííwĩ má nɛ́; wĩ ándáa ꞌáá tsíi ámɛ́ɛ alɛ́ɛ ámbɔ́ɔ́pɔ́ɔ̀ ngúúlu, ábɛ́ɛ átáángwáá. Nyúúmba ya Israel wĩ nyúúmba ya Judah báá pwáásá kĩrĩ́kanu kyáá má nɛ́, kyáá nɛ́ á ndaaꞌá bááwĩ ákṹkú.”
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.
Noolkaas, Rabbigu wuxuu leeyahay sidan: Bal eega, waxaan ku soo dejin doonaa belaayo ayan ka baxsan karin; oo in kastoo ay ii qayshan doonaan, anigu ma maqli doono iyaga. Markaas magaalooyinka Yahuudah iyo dadka Yeruusaalem deggan way tegi doonaan oo u qayshan doonaan ilaahyada ay fooxa u shidi jireen; laakiinse iyagu sinaba uma badbaadin doonaan wakhtiga dhibaatadooda. Waayo, tirada magaalooyinkaaga le’eg bay ahaayeen ilaahyadaadu, Yahuudahow; oo tirada jidadka Yeruusaalem le’eg baad u taagteen meelo allabari oo waxaas ceebta leh ah, kuwaas oo ah meelo allabari oo foox loogu shido Bacal.
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.
لەبەر ئەوە، تۆ بۆ ئەم گەلە نوێژ مەکە، هەروەها هاوار یان دوعایەک بۆیان بەرز مەکە؛ چونکە من لە کاتی ئەوەی بۆ ناڕەحەتییان هاوارم بۆ دەکەن، گوێیان لێ ناگرم. یەرەمیا 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.
Qiyama namzetên ku di nav sed û çil û çar hezaran de bin, di Vahî 11:11 de tê nasînkirin; û civîna wan ya dawî di Îşaya 11:11 de tê nasînkirin; û rêza derveyî ya ejdeha, heywan û pêxemberê derewîn di Danîêl 11:11 de tê nasînkirin; dadweriya yasa Yekşemê ya giyaçê xerab di Hezekîêl 11:11 de tê nasînkirin û cezayê û tirsê ku ser keçikên bêaqil tên di Ermiya 11:11 de tê nasînkirin.
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?
Kuamuru kuti watu hawa wasiombewe ni alama ya njia katika aya za mwisho za Mathayo sura ya ishirini na mbili, na sura ya ishirini na tatu inabainisha ole nane juu ya Waadventista. Sura ya ishirini na tatu ni aidha Oktoba 22, 1844, au sheria ya Jumapili. Alama hizo zote mbili za njia ni utimizo wa ndoa, na ndoa ni kati ya bibi-arusi na mume, wanaokuja pamoja kuwa mwili mmoja. Kukamilishwa kwa ndoa kunawakilisha upatanisho, au “kuwa mmoja.” Mwanadamu aliumbwa kwa mfano wa Mungu, naye akaumba mwanamume na mwanamke. Uzao wao unawakilishwa na kromosomu ishirini na tatu kutoka kwa mwanamume na ishirini na tatu kutoka kwa mwanamke. Kwa pamoja, kromosomu zao arobaini na sita huifanya hekalu. Kila mtu binafsi ni hekalu, kwa maana, je, hamjui ya kuwa ninyi ni hekalu la Bwana?
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.
Ukukamilika kwa ndoa, wawili wanapokuwa mmoja, ni muungano wa mahekalu mawili ya ishirini na tatu, ili kuunda hekalu moja la arobaini na sita. Kristo ndiye ajengaye hekalu, naye hulijenga kanisa Lake kama hekalu la kike litakaloungana na hekalu Lake la kiume. Muungano huo hutokea wakati hekalu la kibinadamu linaunganishwa na Uungu katika Patakatifu pa Patakatifu pa hekalu la Mungu. “Ishirini na tatu” ni ishara ya kutiwa muhuri kwa wale mia moja na arobaini na nne elfu, na kazi hiyo ilianza mwishoni mwa unabii wa miaka elfu mbili na mia tatu. Mathayo ishirini na tatu ni tangazo la hukumu dhidi ya Waadventista Wasabato wa Laodikia, ambao ni bandia ya wale mia moja na arobaini na nne elfu.
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.
Likwi na mine na zole na mine nkama ezali wa mwambe oyo euti na sambo, mpe bango nde baoyo basekwisami na mokolo mwa mwambe; mpe bango nde milimo mwambe oyo ezalaki na masuwa ya Noa; bango nde bakitani mwambe ya Seta; mpe elembo oyo ezalaki na bilongi na bango ekokisamaki lokola elilingi na kokatama ngenga, oyo esalemaki na mokolo mwa mwambe. Bango nde banganga-nzambe oyo bapakolami mpo na mosala na mokolo mwa mwambe, mpe bosakoli ya mawa mwambe likoló ya Adventisme na mokapo ya ntuku mibale na misato, ezali bosakoli ya kotelemela mwambe ya lokuta.
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.
Upumbaji wa ole juu ya wanawari wapumbavu umetanguliwa na kutiwa muhuri kwa watu wa Mungu katika mstari wa mwisho wa sura ya ishirini na mbili. Sura ya ishirini na mbili inalingana na sura ya ishirini na mbili katika Mwanzo, kwa maana kitabu cha kwanza cha Agano la Kale ni mfano wa kitabu cha kwanza cha Agano Jipya. Katika kiini cha mstari wa kinabii wa Mathayo kumi na moja hadi sura ya ishirini na mbili, ukijumuisha sura kumi na mbili, na ya sita kati ya hizo sura kumi na mbili ni sura ya kumi na sita, ambamo jina la Simoni Bar-yona lilibadilishwa kuwa Petro.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Wābūl balā yā, yāgūn Pita; ōn ēn kubak āp rōk, ānūk ābūl gērbāgēr ān; nēn kūrīl gabōk ēn Hēl anūgūn mārōn nēn. Matthew 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.
Mateo sura ya kumi na moja hadi ya ishirini na mbili zina jumla ya aya 459. Aya ya katikati ni aya ya kumi na saba ya sura ya kumi na sita, lakini aya hiyo haiwezi kutengwa na aya za kumi na nane na kumi na tisa, kwa maana hizo ni kauli moja.
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 nyama na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia 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.
ꯆꯥꯄꯇꯔ ꯑꯦꯂꯦꯚꯟ ꯗꯒꯤ ꯇ꯭ꯋꯦꯟꯇꯤ-ꯇꯨ ꯐꯥꯎꯕꯒꯤ ꯃꯌꯥꯏ ꯃꯇꯃꯗꯥ ꯀ꯭ꯔꯤꯁꯇꯤꯌꯥꯅꯤꯇꯤꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕ ꯀꯣꯚꯦꯅꯦꯟꯇ ꯋꯥꯍꯥꯏ ꯑꯗꯨ ꯂꯩꯔꯤ꯫ ꯃꯁꯤꯒꯤ ꯋꯥꯍꯥꯏ ꯑꯗꯨꯗꯥ, ꯁꯥꯏꯃꯣꯟꯒꯤ ꯃꯤꯡ ꯄꯤꯇꯔ ꯍꯥꯏꯅ ꯍꯣꯡꯗꯣꯛꯈ꯭ꯔꯤ, ꯃꯁꯤ—ꯏꯪꯂꯤꯁ ꯂꯣꯟꯒꯤ ꯃꯌꯦꯛ ꯈꯨꯗꯤꯡꯒꯤ ꯃꯁꯥꯒꯤ ꯂꯃꯦꯟ ꯃꯁꯥꯁꯤꯡ ꯄꯤꯕ ꯑꯃꯁꯨꯡ, “a” ꯍꯥꯏꯕꯗꯨ ꯑꯃ ꯑꯣꯏ, “z” ꯍꯥꯏꯕꯗꯨ ꯃꯔꯤ ꯇꯔꯨ ꯑꯣꯏꯕ ꯑꯗꯨ ꯖꯁꯨꯅꯥ—ꯅꯍꯥꯛꯅ ꯎꯔꯒꯥ “p” ꯍꯥꯏꯕꯗꯨ 16 ꯑꯣꯏ, “e” ꯍꯥꯏꯕꯗꯨ 5 ꯑꯣꯏ, “t” ꯍꯥꯏꯕꯗꯨ 20 ꯑꯣꯏ, ꯑꯇꯣꯞꯄ “e” ꯑꯃꯗꯨ 5 ꯑꯣꯏ, ꯑꯃꯁꯨꯡ “r” ꯍꯥꯏꯕꯗꯨ 18 ꯑꯣꯏ꯫ 16 × 5 × 20 × 5 × 18 ꯍꯥꯏꯕꯁꯤ ꯅꯍꯥꯛꯅ ꯄꯨꯟꯁꯤꯜꯂꯛꯄꯗꯥ 144,000 ꯑꯣꯏꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯀꯣꯚꯦꯅꯦꯟꯇ ꯄꯥꯟꯗꯝꯒꯤ ꯃꯐꯝ ꯑꯣꯏꯕ ꯄꯤꯇꯔꯒꯤ ꯃꯤꯡ ꯍꯣꯡꯕꯒꯤ ꯎꯇꯄ ꯑꯗꯨ ꯆꯥꯄꯇꯔ 16 ꯚꯔꯁ 18ꯗꯥ ꯐꯪꯂꯤ; ꯑꯃꯁꯨꯡ ꯄꯤꯇꯔꯒꯤ ꯑꯍꯥꯟꯕ ꯃꯌꯦꯛ ꯑꯗꯨ ꯅꯝꯕꯔ 16 ꯑꯣꯏ, ꯃꯇꯨꯡ ꯑꯣꯏꯕ ꯃꯌꯦꯛ ꯑꯗꯨ ꯅꯝꯕꯔ 18 ꯑꯣꯏ꯫ ꯃꯁꯤ ꯄꯨꯝꯅꯃꯛ ꯃꯌꯦꯛ 11ꯒꯤ ꯄꯥꯟꯗꯝꯗꯒꯤ ꯍꯧꯗꯣꯛꯄ ꯑꯃꯁꯨꯡ ꯃꯌꯦꯛ 22ꯒꯤ ꯄꯥꯟꯗꯝꯗꯥ ꯂꯣꯏꯁꯤꯟꯕ ꯆꯥꯄꯇꯔ 12ꯒꯤ ꯃꯌꯥꯏ ꯃꯇꯃꯗꯥ ꯂꯩꯔꯤ꯫
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.
Laini hiyo pia inapatikana katika Mwanzo sura ya kumi na moja hadi ishirini na mbili, na katika laini hiyo kuna aya 305, jambo linalotambulisha sura ya kumi na saba na aya ya kumi na moja kuwa kitovu cha laini hiyo. Laini hiyo ya sura kumi na mbili za kitabu cha kwanza cha Agano la Kale inatambulisha agano pamoja na Ibrahimu, na inawakilisha laini ya alfa inayokutana na laini ya omega, katika sura hizohizo za kitabu cha kwanza cha Agano Jipya. Aya ya katikati ya laini ya omega katika Mathayo ndiyo kilele cha uhusiano wa agano wa wale elfu mia moja arobaini na nne, ambao ndio ishara ya agano inayoinuliwa wakati wa sheria ya Jumapili. Aya ya katikati ya laini ya Mwanzo haitambulishi tu aya ya katikati, bali pia hatua ya pili au ya kati ya agano la sehemu tatu pamoja na Ibrahimu, na kwa umuhimu uleule ishara ya agano hilo.
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.
Na mtatahiri nyama ya govi yenu; nayo itakuwa ishara ya agano kati yangu na ninyi. Mwanzo 17:11.
We will continue these things in the next article.
Tukunga mambote mambu yai na disolo yina yina wilanda.
“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.
“Alafu, alipokuwa akifagia vumbi na taka, vito vya uongo na sarafu bandia, vyote viliinuka na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msongamano huo nikafumba macho yangu kwa kitambo; nilipoyafumbua, taka zote zilikuwa zimeondoka. Vito vya thamani, almasi, na sarafu za dhahabu na fedha, vilikuwa vimetapakaa kwa wingi chumba chote.”
“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.
“Այնուհետև նա սեղանի վրա դրեց մի տուփ՝ նախկինից շատ ավելի մեծ և ավելի գեղեցիկ, ապա բուռ-բուռ հավաքեց զարդերը, ադամանդները, մետաղադրամները և նետեց տուփի մեջ, մինչև որ ոչ մեկը չմնաց, թեև ադամանդներից ոմանք ասեղի ծայրից մեծ չէին։”
“He then called upon me to ‘come and see.’
“Ake mepang meku ‘come and see.’”
“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.
“Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma pimanisiwe hi leswi ndzi swi voneke. A ma voninga hi ku vangama loku tlulaka ka khume ku tlula ku vangama ka wona ko sungula. A ndzi ehleketa leswaku ma hlikihliwe esaveni hi milenge ya vanhu lavo homboloka lava a va ma hangalasile va tlhela va ma kandziya entshurini. A ma hleriwile hi ndlela yo saseka endzeni ka bokisi, xin’wana ni xin’wana xi ri endhawini ya xona, ku nga ri na swikombiso leswi vonakaka swa ku tikeriwa ka wanuna loyi a a ma cukumetile kona. Ndzi huwelele hi ntsako lowukulu swinene, kutani ku huwelela koloko ku ndzi pfuxile.” 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.
“U kuîsa kumanza kwa Mwata kule menemene. Námwene mvula ya kunyima yáiza [búlukutu ngana ndila ya pakatikati ka butuku], ne na bukole bwa misangu dikumi.” 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.
Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwaona kuwa bora mara kumi kuliko waganga wote na wanajimu wote waliokuwa katika ufalme wake wote. Danieli 1:20.