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.
Sasesiphakathi nezikhombo ezine zakwa-Israyeli wasendulo, njengesizukulwane “sezinyoka” esihlokweni esedlule. KuMathewu, bobabili uJohane noJesu babiza abaFarisi nabaSadusi ngokuthi bayisizukulwane sezinyoka. UJohane umelela ukuqala kwenqubo yokuvivinya, ebonakala lapho efundisa ukuthi uJesu, owayezolandela emva kwakhe, wayeyolihlanza ngokupheleleyo ibala laKhe lokubhulela. UJesu wanezela enqubweni yokuvivinya kaJohane ngokufaka nenqubo yokwahlulela, njengoba ebhekisa enkosikazini yaseSheba naseNineve. Ukwahlulela kwenzeka esizukulwaneni sesine, futhi isigaba esisodwa ekwahlulelweni sizibonakalisa njengezinyoka, ngokuba uyise waso ungudeveli. UJesu wanezela indaba yesizukulwane sesine esifuna isibonakaliso, kuyilapho isibonakaliso sasivele sibonakala obala.
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.
KuMathewu amashumi amabili nantathu “amayezwi osizi” phezu kwabaFarisi nabaSadusi abekwa obala, futhi inqubo yokuvivinywa nokwahlulelwa iphinde ihlotshaniswe nesizukulwane sokugcina. Isahluko samashumi amabili nambili silungiselela isizinda samayezwi osizi esahluko samashumi amabili nantathu.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Kwathi abaFarisi bebuthene ndawonye, uJesu wababuza, ethi: Nicabangani ngoKristu? Uyindodana kabani?
They say unto him, The Son of David.
Bathi kuye, INdodana kaDavide.
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?
Wathi kubo: Pho-ke uDavide emoyeni embiza ngokuthi iNkosi, ethi: INkosi yathi eNkosini yami: Hlala ngakwesokunene sami, ngize ngenze izitha zakho zibe yisenabelo sezinyawo zakho? Uma-ke uDavide embiza ngokuthi iNkosi, angaba kanjani indodana yakhe?
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.
Futhi akubanga khona muntu owayenamandla okumphendula ngelizwi; futhi kusukela ngalolo suku akubange kusaba khona muntu onesibindi sokumbuza eminye imibuzo. Mathewu 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.
Lapho umnyango usuvinjiwe kunoma ikuphi ukuxhumana okwengeziwe, uJesu wabe esebeka obala izinsizi eziyisishiyagalombili esahlukweni esilandelayo. Evesini leshumi nantathu insizi imayelana nokuvala iminyango yombuso wezulu. Kuseminyangweni yaseZulwini lapho imvula yokugcina ithululwa khona. Lezo zinsizi eziyisishiyagalombili zimayelana nalabo abathi bavula umnyango okungekho muntu ongawuvula, futhi bavale umnyango okungekho muntu ongawuqala. Embonweni, uDade White waboniswa labo abangazange balandele uKristu baye eNdaweni eNgcwelengcwele Kakhulu bethumela imithandazo yabo endaweni engcwele engenalutho, lapho uSathane, ezenza uKristu, wabaholela ekukholweni ukuthi konke kwakulungile. Babeyivulile kabusha indawo engcwele, base bevala iNdawo eNgcwelengcwele Kakhulu.
“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.
“Abaningi babheka ngokwesaba indlela amaJuda enza ngayo ekwenqabeni nasekubethelweni kukaKristu; futhi lapho befunda umlando wokuphathwa kwakhe ngokuhlazisayo, bacabanga ukuthi bayamthanda, nokuthi babengeke bamphike njengoba kwenza uPetru, noma bambethele njengoba kwenza amaJuda. Kodwa uNkulunkulu ofunda izinhliziyo zabo bonke, ulethe esivivinyweni lolo thando ngoJesu ababethi baluzwayo. Izulu lonke labuka ngokujula okukhulu kokuthakazelela ukwamukelwa komyalezo wengelosi yokuqala. Kodwa abaningi ababethi bayamthanda uJesu, nabakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokufika kwakhe. Esikhundleni sokwamukela umyalezo ngenjabulo, bamemezela ukuthi uyinkohliso. Bazonda labo ababethanda ukubonakala kwakhe, babaxosha emasontweni. Labo abenqaba umyalezo wokuqala babengeke bazuziswe ngowesibili; futhi abazange bazuziswe nokukhala kwaphakathi kobusuku, okwakufanele kubalungiselele ukungena noJesu ngokukholwa endaweni engcwelengcwele kakhulu yesigodlo sasezulwini. Futhi ngokwenqaba le miyalezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kakhulu kangangokuthi abakwazi ukubona ukukhanya emlayezweni wengelosi yesithathu, oveza indlela eya endaweni engcwelengcwele kakhulu. Ngabona ukuthi njengoba amaJuda ambethela uJesu, kanjalo namasonto okuzisholo ayeyibethele le miyalezo, ngakho-ke awanalo ulwazi lwendlela eya endaweni engcwelengcwele kakhulu, futhi awanakuzuziswa ukunxusa kukaJesu lapho. NjengamaJuda, ayenikela ngemihlatshelo yawo eyize, anikela ngemithandazo yawo eyize egumbini uJesu asewushiyile; futhi uSathane, ejabula ngale nkohliso, uzigqokisa isimo senkolo, ahole imiqondo yalaba abathi bangamaKristu iye kuye uqobo, esebenza ngamandla akhe, ngezibonakaliso zakhe, nangezimangaliso ezingamanga, ukuze ababophele ogibeni lwakhe.” 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.
Ivesi leshumi nane liyishwa ngenxa yokuhlasela izindlu zabafelokazi nokwenza imithandazo emide. Ushwa lwevesi leshumi nanhlanu lungolokwenza abaphendukile babo babe ngabantwana besihogo ngokuphindwe kabili kunalokho ababeyikho bona. Emavesini eshumi nesithupha kuya kwangamashumi amabili nambili, ababi bafunga ngethempeli.
“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.
“Lawa akuwona amazwi kaDadewethu White, kodwa angamazwi eNkosi, futhi isithunywa saYo siwanike mina ukuba ngiwadlulisele kini. UNkulunkulu unibizela ukuba ningabe nisasebenza niphambana naYe. Kwanikezwa imiyalo eminingi maqondana namadoda athi angamaKristu, kanti embula izimfanelo zikaSathane, ephikisa ngomoya, ngezwi, nangesenzo ukuqhubekela phambili kweqiniso, futhi impela alandela indlela uSathane awahola ngayo. Ngobulukhuni bezinhliziyo zawo abambe igunya elingelona lawo nangayiphi indlela, futhi okungafanele alisebenzise. Kushiwo nguMfundisi Omkhulu ukuthi, ‘Ngiyakuqumba, ngikuqumbe, ngikuqumbe.’ Abantu bathi eBattle Creek, ‘Ithempeli leNkosi, ithempeli leNkosi siyilo,’ kodwa basebenzisa umlilo ovamile. Izinhliziyo zabo azithambiswanga futhi azithobekiswanga ngomusa kaNkulunkulu.” Manuscript Releases, umqulu 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.
Evesini lamashumi amabili nantathu nangelamashumi amabili nane, umaye umi ngokudebeselela ukulunga, isihe, nokuthembeka. Evesini lamashumi amabili nanhlanu nangelamashumi amabili nesithupha kukhulunywa ngokuzenzisa kokuhlanza ingaphandle lendebe, kodwa hhayi ingaphakathi layo.
“‘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.
“‘Sinale lo mgugu,’ kwaqhubeka umphostoli, ‘ezitsheni zobumba, ukuze ubukhulu obudlulele bamandla bube ngobukaNkulunkulu, bungabi ngobethu.’ UNkulunkulu wayengamemezela iqiniso laKhe ngezingelosi ezingenasono, kodwa lokhu akusilo icebo laKhe. Ukhetha abantu, abantu abahaqwe ubuthakathaka, ukuba babe yizinsimbi ekufezeni izinhloso zaKhe. Lo mgugu oyigugu elingenakulinganiswa ubekwa ezitsheni zobumba. Ngesandla sabantu izibusiso zaKhe zidluliselwe emhlabeni. Ngabo inkazimulo yaKhe kufanele ikhanye iphumele ebumnyameni besono.” 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:
Khona-ke amavesi amashumi amabili nesikhombisa namashumi amabili nesishiyagalombili aveza ababi njengamathuna acakiwe, exhumanisa noShebna ka-Isaya isahluko samashumi amabili nambili lapho uShebna wayeziphakamisa ethuneni elimangalisayo ayezenzela lona, kodwa ayengasoze aba kulo, ngokuba uNkulunkulu wayezomkhipha emlonyeni waKhe amphonse ensimini ekude. Leyo nsimu ekude imelwe yithuna lomprofethi wamanga waseBetheli, elaholela umprofethi ongalalelanga ukuba angcwatshwe ethuneni elifanayo. Khona-ke usizi lwesishiyagalombili luthi:
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.
Maye kini, babhali nabafundisi bomthetho nabaFarisi, bazenzisi! ngokuba nakha amathuna abaprofethi, futhi nihlobisa amathuna abalungileyo, nithi, Ukuba sasikhona ezinsukwini zawobaba, besingeke saba ngabahlanganyeli nabo egazini labaprofethi. Ngalokho nizifakazela nina ngokwenu ukuthi ningabantwana balabo ababulala abaprofethi. Gcwalisani-ke isilinganiso sawoyihlo.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Zinyoka, sizukulwane sezinyoka ezinobuthi, ningakuphunyuka kanjani ukulahlwa kwesihogo?
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.
Ngakho-ke, bhekani, ngithumela kini abaprofethi, nabahlakaniphileyo, nababhali; futhi abanye babo niyobabulala, nibabethele esiphambanweni; kuthi abanye babo nibabhaxabule emasinagogeni enu, nibaxoshe nisuke emzini niye komunye umuzi; ukuze kufike phezu kwenu lonke igazi elilungileyo elachithwa emhlabeni, kusukela egazini lika-Abela olungileyo kuze kube segazini likaZakariya indodana kaBarakiya, enambulala phakathi kwethempeli ne-altare.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Ngiqinisile ngithi kini, Konke lokhu kuyakwehlela lesi sizukulwane. Mathewu 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.
Izinyoka, eziyisizukulwane sezinyokane, ziyahlulelwa kulesi siqephu. Kulesi siqephu ukwahlulelwa akusekelwe ebufakazini benkosikazi yaseSheba nabaseNineve, kodwa kusekelwe egazini lika-Abela kuze kufike kuZakariya. Isizukulwane sesine, esiyizinyokane, sahlulelwa ngofakazi ababili abavela emlandweni wangaphandle ka-Israyeli wasendulo nangofakazi ababili abavela emlandweni wangaphakathi ka-Israyeli wasendulo. ULuka isahluko sesithathu ungowokugcina kwezine izikhombo ezikhuluma ngezinyokane zesizukulwane sesine nesokugcina, futhi umane uhambisana noMathewu isahluko sesithathu. Izikhombo ezine zikhomba ukuthi ngesikhathi sokwahlulelwa kokugcina kwendlu kaNkulunkulu, ngesikhathi sesizukulwane sesine, isigaba esisodwa siyoveza izimilo zaso njengamadodana namadodakazi kaSathane, kanti esinye isigaba siyoveza ezaso njengamadodana namadodakazi kaNkulunkulu. Inqubo yokuvivinywa eqala ukwahlukanisa iqala lapho isithunywa esilungisa indlela yeSithunywa seSivumelwano siphakamisa izwi laso ehlane.
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.
Ekuthungelweni okungcwele koMbhalo, amagama awawona nje amalebula kuphela, kodwa ayiziphrofetho ezihlebayo—izingoma zesibili eziculwa ngaphansi kobuso bomlando, zembula inhliziyo yokuhlengwa. Lapho izincazelo zezizukulwane ezisukela ku-Adamu kuya kuNowa zihlelwa zibe yisitatimende, zikhiqiza umlayezo ohambisana nomlando omelelwa uhlu lozalo. U-Adamu usho “umuntu,” kanti uSeti usho “obekiwe.” U-Enoshi usho “ofayo” (ongaphansi kokufa), kanti uKenani usho “usizi.” Ngo “dumo/isibusiso sikaNkulunkulu” (Mahalalel), iZulu laliyaku “yehla” (Jared). IZulu lehla njenge “ozinikeleyo noma ogcotshiwe” (Enoch), owamemezela umlayezo wokwahlulela ngendodana yakhe uMethusela (“lapho efa, kuyakuthunyelwa”). Ukufa kwakhe kwakuyoba umvuthwandaba wokuthululwa “okunamandla” kukaMoya oNgcwele, okumelelwa uLameki (umphefumulo) ehlangana noMethusela njengoba Isililo Saphakathi Kwamabili sahlangana nengelosi yesibili. UMethusela wayeyingelosi yesibili, futhi uLameki wayeyiSililo Saphakathi Kwamabili esafinyelela umvuthwandaba kusikhukhula sikaNowa.
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.”
Uma kuqoqwa ngokwengeziwe, la magama amemezela lokhu: “Umuntu wamiswa ukuba abe ngofayo, engaphansi kosizi nokufa, ngenxa ka-Adamu wokuqala; kodwa ngesibusiso sikaNkulunkulu, uKristu wazinikela ukuba ehle, ememezela ukwahlulela ngokufa Kwakhe esiphambanweni, okwalandelwa ukuthululwa okunamandla kukaMoya oNgcwele.”
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.
La magama ayishumi aqukethe umyalezo wevangeli ngenkathi elanda umlando womhlaba kusukela ekudalweni kuze kufike imvula yokugcina, okuphetha ngokuBuya Kwesibili. Lolu phawu, olufihlwe kula magama, luthola okufanayo kwalo encwadini yeSambulo. UGenesise wethula uhlu lozalo lwe-alpha, kanti abayi-144,000 besiSambulo 7 bethula ukugcwaliseka kwe-omega ensaleleni ebekwe uphawu.
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.”
UJuda kusho “udumo,” uRubeni kusho “bheka, indodana,” uGadi kusho “inhlanhla enhle/ibutho,” u-Asheri kusho “ojabulayo/obusisiweyo,” futhi uNafetali kusho “ukulwela.” UManase kusho “ukwenza ukuba kukhohlakale,” uSimeyoni kusho “ukuzwa,” uLevi kusho “ukuhlanganiswa/ukunamathiselwa,” u-Isakare kusho “umvuzo,” uZebhuluni kusho “udumo/indawo yokuhlala,” uJosefa kusho “ukwanda,” kanti uBenjamini kusho “indodana yesandla sokunene.”
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.
Labo abalandela iNgonyama yesizwe sakwaJuda bangabantwana bakaNkulunkulu, bebusiswe ngenhlanhla enhle lapho bedlula enqubweni yokuvivinywa yokulwa noNkulunkulu njengoba kwenza uJakobe. Ngalo mzabalazo, izono zabo ziyakhohlakala enqubweni yokungcweliswa ekhiqizwa ukuzwa iZwi likaNkulunkulu, lona-ke elibabophela kuKristu ebudlelwaneni besivumelwano. Umvuzo wabo ukuhlala ngokuhlonipheka noKristu esihlalweni saKhe sobukhosi, behlezi ezindaweni zasezulwini njengoba uNkulunkulu ebasebenzisa ekwandiseni umbuso waKhe—ebiza isixuku esikhulu siphume eBabiloni njengabantwana besandla saKhe sokunene.
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.
Amadodana ayisithupha kaLeah kwakunguReubeni, uJuda, uSimeyoni, uLevi, u-Isakari noZebuluni. Incekukazi yakhe uZilipha, ogama layo lisho ukuthi “ukconsa okunephunga elimnandi,” yayinamadodana amabili—uGadi no-Asheri. Amadodana amabili kaRasheli kwakunguJosefa noBhenjamini. Incekukazi kaRasheli uBiliha isho ukuthi “onamahloni noma owesabayo,” futhi amadodana ayo kwakunguDani noNafetali. Ngokwesiprofetho, uhlu lozalo lapha lunikeza imigqa eminingana okufanele icatshangelwe. Ngokungafani no-alfa nezizukulwane eziyishumi ezikuGenesise isahluko sesihlanu, i-omega inezizukulwane eziyishumi nambili, inezinguquko zayo eziqondile zesiprofetho. Ezinkulungwaneni eziyikhulu namashumi amane nane, uDani akashiwo, futhi uManase wathatha indawo yomfowabo u-Efrayimi.
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.
Uhlu lozalo lwe-alpha lukaGenesise luhambisana nohlu lozalo lwe-omega lwesAmbulo, ngoba uGenesise uveza umsebenzi wobuNkulunkulu kaKristu ensindisweni, kanti isAmbulo siveza labo okuthi, ekugcwalisekeni kwe-omega kwalokho kuprofetha kwe-alpha, bagcwalise ngokuphelele sona kanye isithembiso nesiprofetho esabekwa kulokho kuprofetha kwe-alpha.
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.
Ukusetshenziswa kwale migqa emibili kuvame ukwenziwa yizazi zenkolo, kodwa akukaze kwenziwe ngombono wendlela yokuthi umugqa phezu komugqa. Lezi zinhlu ezimbili zozalo ezikuGenesise nasesAmbulweni zinikeza ofakazi ababili bokuthi uNkulunkulu ukhuluma ezingeni lesibili. Ulimi olulodwa luwubufakazi obulotshiwe njengoba bulotshiwe, kanti umugqa wesibili ngaphakathi kwalobo bufakazi wembulwa ezingeni elingokomfanekiso. Izazi zenkolo ngokuvamile azidluli ekuqapheleni okusebusweni ngokuphathelene nomlayezo odluliswa ngezincazelo zamagama kuGenesise nasesAmbulweni. Lokho abakubonayo bakuphatha njengento entsha ekhuluma kakhulu ngokuhlakanipha kwabo siqu kobuntu, njengoba kufakazelwa amandla abo okuzenza abangcwele okubenza bakwazi ukubona isingathekiso ngaphakathi kwezincazelo zamagama. Abawuboni neze umyalezo obekwe phambili emadodaneni ayishumi nambili ka-Ishmayeli. Abaziboni ngokufanele izinhlu zozalo zikaJesu kuMathewu nakuLuka. Abaziboni izinhlu zozalo zamakhosi ayisikhombisa okugcina akwaJuda, namakhosi ayisikhombisa okugcina akwa-Israyeli, amakhosi ayisikhombisa okuqala akwaJuda noma amakhosi ayisikhombisa okuqala akwa-Israyeli.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Lapho ngithi ababoni, ngisho ukuthi uma ubuza u-Google ukuthi kukhona yini izimfundiso ngalezi zinhlu zozalo, impendulo ithi “yebo,” ngoka-Adamu kuya kuNowa kuGenesise, futhi “yebo” nangalabo abayizinkulungwane eziyikhulu namashumi amane nane nane. Kodwa ingabe bayisebenzisa ngale ndlela inzalo eyishumi ka-Abrama kuGenesise isahluko 11 na? Cha. Ingabe basebenzisa uhlu lozalo lukaKhayini nohla lozalo lukaSeti? Yebo, kodwa bakude kakhulu nencazelo yangempela, kangangokuthi kungathi bakhuluma ngesinye isihloko. Akungabazeki ukuthi bayazikhuluma izinhlu zozalo zikaKristu kuMathewu nakuLuka, kodwa futhi futhi, bayaphambuka kakhulu. Kungani lokho kubalulekile, niyabuza na? Ngoba ngihlose ukunikeza umbono jikelele wale migqa engokwesiprofetho yezinhlu zozalo, futhi ngifuna ukucaca kusukela ekuqaleni ukuthi ngizama ukubona ukubaluleka kwesizukulwane sesine njengophawu lwesiprofetho seBhayibheli. Lo mbono jikelele walezi zinhlu zozalo uyosiza kulokho, kodwa kungaba ubudedengu ngasohlangothini lwanoma ubani uma ecabanga ukuthi isifinyezo esilula salezi zinto ezizolandela siyikho konke okukhona okufanele kuqondwe ngale migqa yezinhlu zozalo.
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.
Ngemva kohlu lozalo olusukela ku-Adamu luye kuNowa, sithola imigqa emibili yozalo ezahlukweni zesine nesesihlanu zikaGenesise. Leyo migqa emibili imelwe yinzalo kaKayini nenzalo kaSeti. Ngokungafani nohla lozalo olusukela ku-Adamu luye kuNowa olwamelela izizukulwane eziyishumi, uhlu lukaSeti nolukaKayini kokubili lukhomba izizukulwane eziyisishiyagalombili. Ngalesi sizathu, kufanele kubhekwe njengezikhathi ezimbili ezine. USeti noKayini bayizimpawu zesivumelwano, futhi uKayini umele labo okuthi ku-Isaya amashumi amabili nesishiyagalombili namashumi amabili nesishiyagalolunye benza isivumelwano sokufa, okuyisivumelwano esiyochithwa ngesikhathi sesishayo esichichimayo. Yibo labo abakha izindlu zabo phezu kwesihlabathi. Labo abakha phezu kweDwala benza isivumelwano sokuphila, njengoba kumelwe kuPetru wokuqala, isahluko sesibili, njengalabo asebezwile ukuthi iNkosi ilungile, futhi “bayisizukulwane esikhethiweyo.” “Abaningi” bakha phezu kwesihlabathi, kodwa “bambalwa” abakhethiweyo.
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.
Uhlu lozalo lukaKhayini luyintambo yokuhlubuka esivumelwaneni samagama, ngokuba lawo magama amele inkazimulo yomuntu eyize, eholela ekuzulazuleni okungenanjongo, emva kokuba eshaywe yizulu. Ngokungalinaki isixwayiso, uzalo lukaKhayini luthi lukholelwa ebunkulunkulwini bamanga, obumbozwe ngamandla omuntu okuziphindiselela, amelwa ubuciko besintu, obubumba isiko lensimbi; lihle, kodwa linodlame, futhi liyinyumba yethemba. Leso sitatimende sokugcina siwukubuka konke komlayezo osezizukulwaneni eziyisishiyagalombili zikaKhayini othathwe emagameni.
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.
Uhla lukaSethi luphendula uhla lukaKayini ngomusa. Ebuthakathakeni bobuntu obubekelwe isintu, labo ababiza kuNkulunkulu bayakuphendulelwa usizi lwabo lube yindumiso lapho izulu lehla. Ngokuhamba ngokwethembeka endleleni enyukela enkazimulweni, ngesikhathi sokuvivinywa, kuze kube yilapho kukhala isimemezelo esithi “ithemba,” kufika ukuphumula, ngokudabula emanzini okusindiswa. Leso sitatimende sokugcina siyisifinyezo somlayezo osezizukulwaneni eziyisishiyagalombili zikaSethi othathwe emagameni.
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.
Isizathu sokuhlukanisa izizukulwane eziyisishiyagalombili zibe yizingxenye ezimbili zezizukulwane ezine sibekwa esinyathelweni sokuqala sesivumelwano, lapho isiprofetho sobugqila eGibhithe siboniswa njengeminyaka engama-400, futhi nokuthi leyo minyaka engama-400 yayiyophela esizukulwaneni sesine. Lapho ubufakazi bukaPawulu bufakwa esiprofethweni sesivumelwano se-alpha, bukhiqiza izinkathi ezimbili zeminyaka engama-215 ezakhiwa izizukulwane ezine enkathini ngayinye. Izizukulwane eziyisishiyagalombili, eminyakeni engama-430, zimelela izinkathi ezimbili zeminyaka engama-215. Inkathi yokuqala imelelwa nguFaro omuhle owayemazi uJosefa. Eminyakeni engama-215 kamuva, kwaba khona uFaro omusha, owayengamazi uJosefa. Khona-ke kwaqala olunye uchungechunge lwezizukulwane ezine.
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.
Izizukulwane eziyisishiyagalombili, ezihlukaniswe ngokulinganayo zaba yizikhathi ezimbili, ziphawulwe ngokucacile njengesikhathi sazo esinezizukulwane ezine, zisekela ukusetshenziswa kwezizukulwane eziyisishiyagalombili zikaKhayini nezikaSeti ngendlela efanayo. Lapho lokho kusetshenziswa kwenziwa, uba nezizukulwane eziyisishiyagalombili zikaSeti zihambisana nezizukulwane eziyisishiyagalombili zikaKhayini. UKhayini umelela abaningi abamukela uphawu lwesilo, kanti uSeti umelela abambalwa abamukela uphawu lukaNkulunkulu. UKhayini uyisibonakaliso sobuntu, futhi uSeti uyisibonakaliso sobuntu obuhlanganiswe nobuNkulunkulu kumongo wesivumelwano sikaNowa, kanti umugqa kaJosefa noMose usemongweni wesivumelwano sika-Abrama.
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.
Khona-ke esahlukweni seshumi nanye, uhlu lozalo lwabantu abakhethiweyo lumeleka ngamagama ayishumi kusukela kuShemu kuze kufike ku-Abrama. Isahluko seshumi nanye siyindaba yombhoshongo waseBabele, kodwa futhi singuhlu lozalo lwabantu abakhethiweyo, njengoba lumeleke ngo-Abrahama. Isahluko seshumi nanye sethula abantu abakhethiweyo ababeyongena esivumelwaneni esiphindwe kathathu noNkulunkulu. Isinyathelo sesithathu nesokugcina kwakuwumnikelo ka-Isaka esahlukweni samashumi amabili nambili. Isahluko “seshumi nanye” siyisiqalo se-alpha, kanti isahluko “samashumi amabili nambili” siyisiphetho se-omega. Ukukholwa okudingekayo ukuze kuzwakale izwi likaNkulunkulu encazelweni yamagama, akuhlukile neze ekukholweni okudingekayo ukuze kuzwakale izwi laKhe ekubalweni kweZwi laKhe. Ukusetshenziswa kohlu lozalo okungacatshangwa yizazi zenkolo, nguhlu lozalo luka-Ishmayeli, uphawu lweSulumane.
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.
Nanka la ngamabizo amadodana ka-Ishmayeli, ngokwamabizo awo, ngokwezizukulwane zawo: izibulo lika-Ishmayeli, uNebayoti; noKedari, no-Adibeyeli, noMibasami, noMishima, noDuma, noMasa, noHadari, noThema, noJeturi, noNafishi, noKedema. Lawa angamadodana ka-Ishmayeli, lawa ngamabizo awo, ngokwemizi yawo, nangokwezinqaba zawo; izikhulu eziyishumi nambili ngokwezizwe zazo. UGenesise 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.
Lapho izincazelo zalawa magama ayishumi nambili zibekwa zibe yisitatimende, sifundeka kanje: “Ngokwesiprofetho inzalo ka-Ishmayeli ingabantu abamnyama abanezithelo, abadume njengamaqhawe empi, kodwa abadabukiswe ngokomlando nangokwesiprofetho ngo-Agasti 11, 1840, bese kamuva ngoSepthemba 11, 2001. Emlandweni weBhayibheli babizwa ngokuthi abantwana basempumalanga. Bavela e-Arabhiya lapho kutshalwa khona izinongo ezinephunga elimnandi ezazisetshenziswa emisebenzini yenkonzo yasendlini engcwele yamaHeberu. Igama elithi “ababulali” lisuselwa emlandweni wamaSulumane futhi limelela ukufa okulethwa ngokuthula. Esikhathini Sezimpi Zenkolo, ubuSulumane bavala, bazungeza futhi bavimbezela iYurophu yamaKatolika, kodwa ukuzibamba kwabo okwalandela kwaphawula ukufika kokuvuselelwa kuka-1840 kuya ku-1844, kanye nokusukela ku-9/11 kuze kufike enkingeni yomthetho weSonto. Izincazelo zamagama ayishumi nambili amadodana ka-Ishmayeli zonke zivezwe esitatimendeni esedlule ngohlobo lokubhala olugqamile.”
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.
Amagama ayishumi nambili ohlu luka-Ishmayeli amele ishumi nantathu, uma uhlanganisa u-Ishmayeli ohlwini. Ishumi nantathu liyinombolo eyisibonakaliso “yokuvukela,” okuyikho uHagari akwenza, okwabangela ukuba u-Abrahama avumele ukuba uHagari no-Ishmayeli baxoshwe. UPawulu usebenzisa leso sehlo ukuchaza ukuxoshwa kuka-Israyeli wasendulo njengabantu besivumelwano sikaNkulunkulu, ngesikhathi esifanayo lapho Ayemisa khona isivumelwano nomlobokazi waKhe wobuKristu.
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.
Ngokuba kulotshiwe ukuthi u-Abrahama wayenamadodana amabili, elinye ngomkhonzazana, kanti elinye ngomfazi okhululekileyo. Kodwa lowo owazalwa ngomkhonzazana wazalwa ngokwenyama; kanti lowo ngomfazi okhululekileyo wazalwa ngesithembiso. Lezi zinto ziyisifaniso; ngokuba laba bayizivumelwano ezimbili; esinye sivela entabeni iSinayi, esizalela ebugqilini, sona esinguHagari. Ngokuba lo Hagari uyintaba iSinayi e-Arabiya, futhi ufaniswa neJerusalema elikhona manje, lona elisebugqilini kanye nabantwana balo. Kodwa iJerusalema eliphezulu likhululekile, lona elingunina wethu sonke. Ngokuba kulotshiwe ukuthi: Thokoza, wena oyinyumba ongazaliyo; qhumelela ngokumemeza, wena ongahlushwa yimihelo yokubeletha; ngokuba oshiyiweyo unabantwana abaningi kakhulu kunalowo onendoda. Manje thina, bazalwane, njengo-Isaka, singabantwana besithembiso. Kodwa njengalokhu ngaleso sikhathi lowo owazalwa ngokwenyama wayemzingela lowo owazalwa ngoMoya, kunjalo nanamuhla. Nokho uthini umBhalo? Xosha umkhonzazana nendodana yakhe; ngokuba indodana yomkhonzazana ayisoze yaba yindlalifa kanye nendodana yomfazi okhululekileyo. Ngakho-ke, bazalwane, asibona abantwana bomkhonzazana, kodwa singabomfazi okhululekileyo. Galathiya 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.
U-Ishmayeli uwuphawu lweSlamu, kanti uHagari, unina ka-Ishmayeli, uwuphawu lwebandla lesivumelwano sokufa. U-Isaka uwuphawu lobuKristu, kanti uSara uwuphawu lwebandla lesivumelwano sokuphila. Ngenxa yalesi sizathu, u-Ishmayeli wayenamadodana ayishumi nambili, ngokuba ishumi nambili liwuphawu lwabantu bakaNkulunkulu besivumelwano, futhi iSlamu iwumgunyathi wabantu bakaNkulunkulu besivumelwano.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Kukhona izizukulwane ezimbili zikaKristu emaVangelini. Esinye sikuMathewu kanti esinye sikuLuka.
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.
UJakobe wazala uJosefa, indoda kaMariya, owazalwa kuye uJesu, obizwa ngokuthi nguKristu. Ngakho-ke zonke izizukulwane kusukela ku-Abrahama kuze kufike kuDavide ziyizizukulwane eziyishumi nane; futhi kusukela kuDavide kuze kube sekuthunjelweni eBabiloni ziyizizukulwane eziyishumi nane; futhi kusukela ekuthunjelweni eBabiloni kuze kube nguKristu ziyizizukulwane eziyishumi nane. Ukuzalwa kukaJesu Kristu-ke kwaba kanje: Unina uMariya eseganiselwe kuJosefa, bengakahlangani, wafunyanwa ekhulelwe ngoMoya oNgcwele. Mathewu 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.
Uhlanga lukaMathewu lukhomba izikhathi ezintathu ezilinganayo eziyishumi nane, ezakha isikhathi esisodwa esingamashumi amane nambili. UKristu uyi-omega yomlando wesivumelwano maqondana noMose njenge-alpha yomlando wesivumelwano. UMose uprofetha ukuthi uKristu wayezakuba “njengaye.” UMose waba nezikhathi ezintathu zeminyaka engamashumi amane empilweni yakhe yeminyaka eyikhulu namashumi amabili. Isikhathi ngasinye seminyaka engamashumi amane sempilo kaMose, lapho sibekwa umugqa phezu komugqa, siphetha eKadeshi, uphawu luka-1863 nomthetho weSonto. Izikhathi ezintathu zikaKristu ziphela kuDavide, ekuthunjweni eBabiloni, nakuKristu eqinisa isivumelwano ngegazi laKhe esiphambanweni. UDavide umele ukuphakanyiswa kwebandla elinqobayo emthethweni weSonto, kanti umugqa wesibili ukhomba izintombi eziyiziwula zithwalelwa eBabiloni, emthethweni weSonto. Isikhathi sesithathu siphela esiphambanweni, okuyinto ephinda futhi ifanekise umthetho weSonto lapho uKristu eqinisa isivumelwano sika-Abrahama nabayizinkulungwane eziyikhulu namashumi amane nane kanye nesivumelwano sikaNowa nesixuku esikhulu.
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.
Okungaqondakala lapho le migqa emibili ibekwa phezu komunye nomunye kuyamangalisa. Iminyaka eyikhulu namashumi amabili kaMose ihlangana neminyaka eyikhulu namashumi amabili kaNowa, kanti izizukulwane ezingamashumi amane nambili zikaKristu zihlangana nokubusa kukamphikukristu izinyanga ezingamashumi amane nambili ezingokomfanekiso ngesikhathi somthetho weSonto.
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.
INkosi yathi: UMoya wami awuyikuhlala uphikisana nomuntu kuze kube phakade, ngokuba naye uyinyama; nokho izinsuku zakhe ziyakuba yiminyaka eyikhulu namashumi amabili. UGenesise 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.
Kanye nohlu lozalo lukaMathewu, olugcizelela isivumelwano sika-Abrahama, nohlu lozalo lukaKristu, njengoba lubekwe nguLuka, lufinyelela emuva luze lufike ekudalweni, ngaleyo ndlela lugcizelela isivumelwano sokuphila u-Adamu asiphula e-Edene. Uhlu lozalo lukaLuka luqala ngoJesu, bese lubuyela emuva ngohlu lozalo lwaKhe luze lufike ku-Adamu, ovezwa njengendodana kaNkulunkulu. Ulayini uphetha ngo-Adamu wesibili ophelele, futhi uqala ngo-Adamu wokuqala ophelele. Kusukela ku-Adamu wokuqala kuze kube ku-Adamu wesibili kubekwe njengezizukulwane ezingama-77.
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.
Izizukulwane ezilotshwe emiBhalweni zimelela imigqa yeqiniso. Sisanda kuhlonza eziningana ezedlula kude ofakazi abadingekayo ukuze kuqiniswe iqiniso. Imigqa yezizukulwane iqukethe izwi lokugcwaliseka kwezinto emlandweni nezibikezelo zesikhathi esizayo, futhi iqukethe nezwi likaPalmoni, uMbali Wezinombolo Oyisimangaliso wezimfihlakalo, njengoba izimfumbe zezinombolo ezabekwa ngaphakathi kwaleyo migqa zinikeza izwi lesibili. Lawo mazwi amabili azwakala kanye nelinye izwi lesithathu, izwi loLimi Oluyisimangaliso, owadala futhi olawula zonke izinto, kuhlanganisa namagama abantu, ezindawo nezinto.
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.
Lapho uJohane ephenduka ukuba abone izwi elingemuva kwakhe, lalinjengezwi lamanzi amaningi; futhi lapho uDaniyeli eba nombono ofanayo, izwi laKhe laliyizwi lesixuku. Umlayezo osobala wemibhalo, kanye namagama atholakala nalowo mlayezo, futhi nokubalwa kwezinombolo okungaphakathi kulowo mlayezo, kuyizwi ezintathu endimeni eyodwa. Lapho uthatha umugqa onezwi ezintathu uwubeke phezu komugqa ofanayo, izwi ezintathu ziba amazwi amaningi.
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.
Kwase kuphuma izwi esihlalweni sobukhosi, lithi: Dumisani uNkulunkulu wethu, nonke nina zinceku zakhe, nani enimesabayo, abancane nabakhulu. Ngase ngizwa kungathi yizwi lesixuku esikhulu, nanjengezwi lamanzi amaningi, nanjengezwi lokuduma okunamandla, lithi: Haleluya; ngokuba iNkosi uNkulunkulu uSomandla iyabusa. IsAmbulo 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.
Ezinye zezizukulwane ezibaluleke kakhulu zitholakala emakhosini akwa-Israyeli. Amakhosi okuqala ayisikhombisa akwa-Israyeli, umbuso wasenyakatho, agcina ngo-Ahabi, uJezebeli no-Eliya, ngaleyo ndlela emele umthetho weSonto. Uhla lwamakhosi okugcina ayisikhombisa ezizwe zasenyakatho luqala emthethweni weSonto futhi luphele ekupheleni kwesikhathi sokuvivinywa kwesintu, lapho uMikayeli esukuma kuDaniyeli 12. Amakhosi okuqala ayisikhombisa akwaJuda abonisa umlando osukela emthethweni weSonto kuze kube yilapho uMikayeli esukuma, kanti ayisikhombisa okugcina abonakalisa umlando oholela emthethweni weSonto. Imigqa emibili yezizukulwane, yomibili inomlando we-alpha nomlando we-omega. Umlando we-alpha uyinkathi esukela ku-9/11 kuze kube semthethweni weSonto, kanti inkathi ye-omega isukela emthethweni weSonto kuze kube sekupheleni kwesikhathi sokuvivinywa. Amakhosi okuqala ayisikhombisa akwa-Israyeli ahambisana namakhosi okugcina ayisikhombisa akwaJuda; futhi amakhosi okugcina ayisikhombisa akwa-Israyeli ahambisana namakhosi okuqala ayisikhombisa akwaJuda.
We will continue in the next article.
Sizoqhubeka esihlokweni esilandelayo.
“Be Steadfast Unto the End
“Yimani Kuze Kube Sekupheleni”
“[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.
“[IsAmbulo 1:1, 2, kucashuniwe.] IBhayibheli lonke liyisambulo; ngokuba sonke isambulo esiza kubantu siza ngoKristu, futhi sonke sigxile kuye. UNkulunkulu ukhulume kithi ngeNdodana yaKhe, esingabaKhe ngokudalwa nangokuhlengwa. UKristu weza kuJohane, owayedingiselwe esiQhingini sasePhatmose, ukuba amnike iqiniso lalezi zinsuku zokugcina, ukuba ambonise lokho okumelwe ukuba kwenzeke masinyane. UJesu Kristu ungumgcinisiphathamandla omkhulu wesambulo saphezulu. Kungaye lapho sinolwazi lwalokho okumelwe sikulindele ezigcawini zokuvala zomlando walomhlaba. UNkulunkulu wanika uKristu lesi sambulo, futhi uKristu wasidlulisela kuJohane.”
“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.
“UJohane, umfundi othandekayo, nguyena owakhethwa ukuba amukele lesi sambulo. Wayengowokugcina osindayo kubafundi bokuqala abakhethiweyo. Ngaphansi kwesimiso seTestamente Elisha wahlonishwa njengoba umprofethi uDaniyeli ahlonishwa ngaphansi kwesimiso seTestamente Elidala.
“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.
“Umyalo okwakufanele ukwaziswe uJohane wawubaluleke kakhulu kangangokuthi uKristu weza evela ezulwini ukuba awunike inceku yaKhe, emtshela ukuba awuthumele emabandleni. Lo myalo kufanele ube yindaba yokutadisha kwethu ngokuqaphela nangomkhuleko; ngokuba siphila esikhathini lapho abantu abangekho ngaphansi kokufundiswa nguMoya oNgcwele beyongenisa imibono engamanga. Laba bantu bebemi ezikhundleni eziphakeme, futhi banezinhloso zokufuna okukhulu abafuna ukuzifeza. Bafuna ukuziphakamisa, nokuguqula ngokuphelele ukubonakala kwazo zonke izinto. UNkulunkulu usinike umyalo okhethekile ukuba usiqaphe kulabo abanjalo. Wayala uJohane ukuba alobe encwadini lokho okuyokwenzeka ezigcawini zokuphetha zomlando waleli zwe.”
“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.
“Emva kokudlula kwesikhathi, uNkulunkulu waphathisa abalandeli baKhe abathembekileyo izimiso eziyigugu zeqiniso lamanje. Lezi zimiso azizange zinikezwe kulabo ababengenayo ingxenye ekumenyezelweni kwemiyalezo 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.
“Labo abadlula kulokhu okwenzeka kufanele baqine njengetshe emigomeni esenze saba ngamaSeventh-day Adventists. Kufanele babe ngabahlanganyeli noNkulunkulu emsebenzini, bebopha ubufakazi, bemisa uphawu emthethweni phakathi kwabafundi baKhe. Labo abahlanganyela ekumisweni komsebenzi wethu phezu kwesisekelo seqiniso leBhayibheli, labo abazi izimpawu zendlela ezakhomba indlela eqondileyo, kufanele babhekwe njengabasebenzi benani eliphakeme kakhulu. Bangakhuluma ngokuhlangenwe nakho kwabo siqu maqondana namaqiniso abawaphathisiwe. Laba bantu akumelwe bavumele ukukholwa kwabo kuguqulwe kube ukungakholwa; akumelwe bavumele ukuba ifulegi lengelosi yesithathu lisuswe ezandleni zabo. Kufanele babambelele ngokuqinile ekuqaleni kokwethemba kwabo kuze kube sekupheleni.
“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.
“INkosi isimemezele ukuthi umlando wesikhathi esedlule uyakuphindwa njengoba singena emsebenzini wokuphetha. Wonke amaqiniso awanikezile ngalezinsuku zokugcina kufanele amenyezelwe emhlabeni. Yonke insika ayimisisile kufanele iqiniswe. Asinakuphuma manje esisekelweni uNkulunkulu asimisile. Asinakungena manje kunoma iyiphi inhlangano entsha; ngokuba lokhu kungasho ukuhlubuka eqinisweni.
“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.
“Umsebenzi wezithunywa zevangeli kwezokwelapha udinga ukuhlanjululwa nokuhlanza kukho konke okunganciphisa ukholo lwabakholwayo ekuhlangenwe nakho kwabantu bakaNkulunkulu esikhathini esedlule. I-Edene, i-Edene enhle, yehliswa isithunzi ngokungeniswa kwesono. Kunesidingo manje sokulandisa kabusha ukuhangenwe nakho kwamadoda abamba iqhaza ekumisweni komsebenzi wethu ekuqaleni.
“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.
“Ngezikhathi ngezikhathi sifunda izaziso zokufa zamadoda amakhulu ezwe. Isikhathi sawo safika ngokuzumayo, sengathi ngomzuzwana. Abaningi, abebecatshangwa ukuthi basempilweni enhle, bayafa emva komkhosi, noma emva kokwenza amacebo obugovu okuziphakamisa kwabo. Izwi liyaphuma lithi, ‘Unamathele ezithixweni zakhe; myekeni.’ Lokhu kusho ukuthi iNkosi ayisamqapheli engozini. Ukufa okuzumayo kuyafika, pho umsebenzi wokuphila kwakhe uyini inani lawo? Ukuphila kwakhe kube yisehluleki. Umuthi uyawa, ngoba amandla abewusekela ayawushiya emhlatshelweni wawo wokukhonza izithixo.”
“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.
“Abesilisa nabesifazane bagxile ngokuphelele ekufuneni okuthile abangakujabulela. Bathengisa imiphefumulo yabo ngeze, futhi uNkulunkulu uyahoxisa ukubekezela Kwakhe okunesineke eside. Bayekelwa ekukhetheni kwabo.
“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.
“Bakhona labo okuthi, nakuba bevuma ukuthi bakholwa yiqiniso lesikhathi samanje, babehlisa ukholo lwabo futhi benqaba ukuhamba ekukhanyeni. Ngubani manje ozobeka eceleni izimiso zakhe zobugovu nezomhlaba? Ngubani manje ozolwela ukuqonda ukubaluleka komphefumulo? Kuyomsiza ngani umuntu, uma ezuza izwe lonke, kodwa alahlekelwe ngumphefumulo wakhe siqu na? Noma umuntu uyakunikela ngani kube yinhlawulo yomphefumulo wakhe na? Ingabe nilambele futhi nomanela isinkwa sokuphila namanzi ensindiso na? Niyaqaphela yini inani lemiphefumulo uKristu awafela? Ingabe labo okumele babe ngamaKristu baphila ngokuvumelana nokuvuma kwabo ukukholwa na? Bayakuqonda yini ukubaluleka komphefumulo na? Balwela yini ukuhlambulula imiphefumulo yabo ngokulalela iqiniso na?” Manuscript Releases, volume 20, 150, 151.