Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Two

Igitabo cya Yoweli n’Itorero ry’Abadiventisiti b’Umunsi wa Karindwi b’i Lawodikiya - Nimero Makumyabiri n’Ebiri

Number Twenty-Two

Umubare Makumyabiri n’Ibiri

Author

Jeff Pippenger

Published

January 2, 2026

Formats

PDF
Word
Song MP3

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.

Twari tugeze hagati mu ngingo enye zerekeye Isirayeli ya kera, nk’uko mu nyandiko yabanje havuzwe ibya cya gisekuru cy’“inzoka z’impiri”. Muri Matayo, Yohana na Yesu bombi bita Abafarizayo n’Abasadukayo igisekuru cy’inzoka z’impiri. Yohana ahagararira intangiriro y’igikorwa cyo kugeragezwa, kigaragazwa ubwo yigishaga ko Yesu, wagombaga kuza amukurikiye, azasukura rwose imbuga ye. Yesu yongeyeho ku gikorwa cyo kugeragezwa cya Yohana, ashyiramo n’igikorwa cy’urubanza, ubwo yavugaga iby’umwamikazi w’i Sheba na Nineve. Urubanza rubaho mu gisekuru cya kane, kandi hari umutwe umwe mu rubanza wigaragaza nk’inzoka, kuko se ari Satani. Yesu yongeyeho ingingo y’uko igisekuru cya kane gishaka ikimenyetso, mu gihe ikimenyetso cyari kiboneka neza.

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.

Muri Matayo makumyabiri na gatatu, “amagorwa” avuzwe ku Bafarisayo n’Abasadukayo ashyirwa ahagaragara, kandi uburyo bwo kugeragezwa no gucirwa urubanza bwongera guhuzwa n’igisekuru cya nyuma. Igice cya makumyabiri na kabiri gitegura imiterere y’amagorwa yo mu gice cya makumyabiri na gatatu.

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

> Abafarisayo bamaze guteranira hamwe, Yesu arababaza ati: “Kristo mumutekerezaho iki? Ni mwene nde?”

> They say unto him, The Son of David.

> Baramubwira bati: Ni Umwana wa Dawidi.

> 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?

> Arababwira ati: “None se Dawidi, ayobowe n’Umwuka, amwita Umwami, avuga ati: ‘Uwiteka yabwiye Umwami wanjye ati: Icara iburyo bwanjye, kugeza aho nzashyirira abanzi bawe munsi y’ibirenge byawe’? Nuko rero, niba Dawidi amwita Umwami, ni gute yaba umwana we?”

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kandi nta muntu n’umwe washoboye kumusubiza n’ijambo na rimwe, kandi uhereye kuri uwo munsi nta muntu n’umwe wongeye gutinyuka kumubaza ibindi bibazo. Matayo 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.

Igihe urugi rwari rumaze gukingirwa kugira ngo hatazongera kubaho ukundi guhura, Yesu ahita atangaza amagorwa umunani mu gice gikurikira. Mu murongo wa cumi na gatatu, iryo gorwa rirebana no gukinga inzugi z’ubwami bwo mu ijuru. Ni mu nzugi zo mu Ijuru ni ho imvura y’itumba isukwa. Ayo magorwa umunani arebana n’abavuga ko bafungura urugi rudashobora gufungurwa n’umuntu uwo ari we wese kandi bagakinga urugi rudashobora gukingwa n’umuntu uwo ari we wese. Mu iyerekwa, Mushiki wacu White yeretswe abatarakurikiye Kristo mu Ahera Cyane boherezaga amasengesho yabo ahera h’ubusa, aho Satani, yihinduraga nk’aho ari Kristo, yabayoboraga kubizera ko byose byari bimeze neza. Bari bongeye gufungura Ahera, maze bakinga Ahera Cyane.

> “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.

> “Benshi barebana ubwoba inzira Abayuda bayiciyemo banga Kristo kandi bamubamba; kandi iyo basoma amateka y’ukuntu yakorewe isoni n’ihohoterwa biteye isoni, bibwira ko bamukunda, kandi ko batari kumwihakana nk’uko Petero yamwihakanye, cyangwa ngo bamubambe nk’uko Abayuda babigenje. Ariko Imana isoma imitima y’abantu bose, yazanye urwo rukundo bakomezaga kuvuga ko bumva bakunda Yesu ngo rugeragezwe. Ijuru ryose ryakurikiranye rifite amatsiko akomeye cyane ukuntu ubutumwa bwa marayika wa mbere bwakiriwe. Ariko benshi bavugaga ko bakunda Yesu, kandi bakarira iyo basomaga inkuru y’umusaraba, bashinyaguye inkuru nziza y’ukuza kwe. Aho kwakirana ubutumwa n’ibyishimo, batangaje ko ari ubuyobe. Bangaga abakundaga ukuboneka kwe kandi babirukanye mu matorero. Abanze ubutumwa bwa mbere ntibashoboraga kugirirwa umumaro n’ubwa kabiri; kandi na none ntibagiriwe umumaro n’ugutaka kwa nijoro rya saa sita z’ijoro, kwagombaga kubategurira kwinjirana na Yesu ku bwo kwizera ahera cyane h’urusengero rwo mu ijuru. Kandi kubera ko banze ubwo butumwa bubiri bwa mbere, bashejeje ubwenge bwabo umwijima ku buryo batagishobora kubona umucyo uri mu butumwa bwa marayika wa gatatu, bugaragaza inzira yinjira ahera cyane. Nabonye ko nk’uko Abayuda babambye Yesu, ni ko amatorero asanzwe yarambambye ubu butumwa; ni cyo gituma badafite kumenya inzira ijya ahera cyane, kandi ntibashobora kugirirwa umumaro no kwinginga kwa Yesu ahongaho. Nk’Abayuda batambaga ibitambo byabo bitagira umumaro, batanga amasengesho yabo atagira umumaro bayerekeza ku cyumba Yesu yavuyemo; kandi Satani, anezerewe n’ubwo buriganya, yihindura nk’ufite ishusho y’idini, maze akayobora ibitekerezo by’aba biyita Abakristo abishyira kuri we ubwe, akoresha imbaraga ze, ibimenyetso bye n’ibitangaza by’ibinyoma, kugira ngo abakomeze mu mutego we.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Umurongo wa cumi na kane ni ishyano ry’abarya amazu y’abapfakazi kandi bagasenga amasengesho maremare. Ishyano ryo mu murongo wa cumi na gatanu ni iryo guhindura abo bihinduriye kuba abana b’ikuzimu incuro ebyiri kurusha uko bo bari bameze. Mu mirongo ya cumi na gatandatu kugeza kuri makumyabiri na kabiri, abanyabyaha barahirira ku rusengero.

> “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.

> “Aya si amagambo ya Mushiki wa White, ahubwo ni amagambo y’Umwami, kandi intumwa Ye yayampaye ngo nyabahe. Imana ibahamagarira kutagikora mu buryo buhanganye na Yo. Hatanzwe amabwiriza menshi yerekeye abantu biyita Abakristo mu gihe bagaragaza imico ya Satani, bakarwanya mu mwuka, mu magambo no mu bikorwa ugutera imbere k’ukuri, kandi koko bakurikira inzira Satani abayoboramo. Mu kunangira kw’imitima yabo bifatiye ububasha butari ubwabo na mba, kandi badakwiriye gukoresha. Ni ko Mwigisha mukuru avuga ati: ‘Nzahindura, nzahindura, nzahindura.’ Abantu bavuga i Battle Creek bati: ‘Urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe’; nyamara bakoresha umuriro usanzwe. Imitima yabo ntoroshywa kandi nticishwa bugufi n’ubuntu bw’Imana.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Mu murongo wa makumyabiri na gatatu n’uwa makumyabiri na kane, ishyano rivugwa ku bwo kwirengagiza ubutabera, imbabazi no kuba indahemuka. Imirongo ya makumyabiri na gatanu n’uwa makumyabiri na gatandatu ivuga iby’ukwiyerurutsa koza inyuma y’igikombe, ariko atari imbere yacyo.

> “‘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.

> “ ‘Dufite ubu butunzi,’ intumwa yakomeje ivuga, ‘mu nzabya z’ibumba, kugira ngo ubudasanzwe bw’imbaraga bube ubw’Imana, butaba ubwacu.’ Imana yashoboraga kwamamaza ukuri kwayo ikoresheje abamarayika batagira icyaha, ariko si ko umugambi wayo uteye. Ihitamo abantu, ari bo bantu bagoswe n’intege nke, kugira ngo babe ibikoresho mu gusohoza imigambi yayo. Ubu butunzi bw’igiciro kitagereranywa bushyirwa mu nzabya z’ibumba. Binyuze mu bantu ni ho imigisha yayo igomba kugezwa ku isi. Binyuze muri bo ni ho ubwiza bwayo bugomba kurasira mu mwijima w’icyaha.” Ibyakozwe n’Intumwa, 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:

Hanyuma imirongo ya makumyabiri n’irindwi n’iya makumyabiri n’umunani iranga abanyabyaha nk’imva zisizwe ingwa, ihuza n’inkuru ya Shebuna yo muri Yesaya igice cya makumyabiri na kabiri, aho Shebuna yishyiraga hejuru mu mva itangaje yarimo yiyubakira, ariko atari kuzayishyingurwamo na rimwe, kuko Imana yari igiye kumuvana mu kanwa kayo ikamujugunya mu gihugu cya kure. Icyo gihugu cya kure gishushanywa n’imva y’umuhanuzi w’ibinyoma w’i Beteli, ari we wayoboye umuhanuzi utumviye kugeza ashyinguwe muri iyo mva imwe. Hanyuma ishyano rya munani riravuga riti:

> 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.

> Mubabarire, mwa banditsi n’Abafarisayo, ndyarya mwe! Kuko mwubaka imva z’abahanuzi kandi mugashariza inzibutso z’abakiranutsi, maze mukavuga muti: Iyo tuba twarabayeho mu minsi ya ba sogokuruza, ntitwari kwifatanya na bo mu maraso y’abahanuzi. Ni cyo gituma ubwanyu mwihamya ko muri abana b’abishe abahanuzi. Nuko nimusohoze igipimo cya ba sogokuruza banyu.

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

> Mwebwe nzoka mwe, mwebwe rubyaro rw’impiri, ni gute mwashobora kurokoka igihano cy’umuriro utazima?

> 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.

> Ni cyo gituma, dore, mboherereza abahanuzi, n’abanyabwenge, n’abanditsi; kandi bamwe muri bo muzabica, mubabambe; abandi bamwe muzabakubitira mu masinagogi yanyu, mubarenganye mubakurikize mubakura mu mudugudu ujya mu wundi: kugira ngo amaraso yose y’abakiranutsi yamenwe ku isi aze abagirweho, uhereye ku maraso ya Abeli umukiranutsi kugeza ku maraso ya Zakariya mwene Barakiya, uwo mwiciye hagati y’urusengero n’igicaniro.

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

> Ni ukuri ndababwira yuko ibyo byose bizagera kuri iki gihe cy’abantu. Matayo 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Inzoka, ari bo rubyaro rw’impiri, ni bo bacirwaho urubanza muri uwo murongo. Muri uwo murongo, urubanza ntirushingira ku buhamya bw’umwamikazi w’i Sheba n’ubw’i Nineveh, ahubwo rushingira ku maraso ya Abeli kugeza kuri Zakariya. Urubyaro rwa kane, ari rwo mpiri, rucirwaho urubanza n’abahamya babiri baturutse mu mateka yo hanze ya Isirayeli ya kera n’abahamya babiri baturutse mu mateka yo imbere ya Isirayeli ya kera. Luka igice cya gatatu ni cyo cya nyuma mu byerekezo bine bivuga impiri z’urubyaro rwa kane kandi rwa nyuma, kandi ni uguhuza gusa na Matayo igice cya gatatu. Ibyerekezo bine bigaragaza yuko mu rubanza rwa nyuma rw’inzu y’Imana, mu gihe cy’urubyaro rwa kane, itsinda rimwe rizahishura imico yaryo nk’abahungu n’abakobwa ba Satani, naho irindi tsinda nk’abahungu n’abakobwa b’Imana. Igikorwa cyo kugeragezwa gitangiza itandukaniro gitangira igihe intumwa itegura inzira y’Umugabuzi w’Isezerano izamuriye ijwi ryayo mu butayu.

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.

Mu ihuzwa ryera ry’Ibyanditswe, amazina si ibimenyetso byonyine, ahubwo ni ubuhanuzi bwongorerwa—indirimbo za kabiri ziririmbirwa munsi y’ubuso bw’amateka, zigaragaza umutima w’agakiza. Iyo ibisobanuro by’abakomoka kuri Adamu kugeza kuri Nowa bitondetswe bikagirwa interuro, bitanga ubutumwa buhuje n’amateka ahagarariwe n’icyo gisekuru. Adamu bisobanura “umuntu,” kandi Seti bisobanura “washyizweho.” Enoshi bisobanura “upfa” (ugengwa n’urupfu), kandi Kenani bisobanura “agahinda.” Binyuze mu “ishimwe/umugisha w’Imana” (Mahalaleli), Ijuru ryari “kuzamanuka” (Yaredi). Ijuru ryamanutse ari “uweguriwe cyangwa wasizwe” (Enoki), watangaje ubutumwa bw’urubanza anyuze ku muhungu we Metusela (“napfa, bizoherezwa”). Urupfu rwe rwari kuba indunduro y’isukwa “rikomeye” rya Mwuka Wera, rihagarariwe na Lameki (umwuka) wifatanyije na Metusela nk’uko Gutaka kwa Saa Sita z’Ijoro kwifatanyije n’umumarayika wa kabiri. Metusela yari umumarayika wa kabiri, kandi Lameki akaba Gutaka kwa Saa Sita z’Ijoro kwageze ku ndunduro yako mu mwuzure wa Nowa.

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.”

Mu buryo burushijeho kunonosorwa, ayo mazina atangaza ati: “Umuntu yashyiriweho kuba uwupfa, urebwa n’agahinda n’urupfu, bitewe na Adamu wa mbere; ariko binyuze ku mugisha w’Imana, Kristo yitanze ubwe kugira ngo amanuke aze, atangaza urubanza binyuze mu rupfu rwe rwo ku musaraba, rwakurikiwe no gusukwa gukomeye kwa Mwuka Wera.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Aya mazina icumi ahinnye ubutumwa bwiza, kandi icyarimwe agakurikirana amateka y’isi uhereye ku iremwa kugeza ku mvura y’itumba rya nyuma, ageza ku Mugaruko wa Kabiri. Iki kimenyetso gihishwe muri ayo mazina gifite icyo gihwanye na cyo mu Ibyahishuwe. Itangiriro ritanga urutonde rw’isekuruza rwa Alufa, naho 144,000 bo mu Ibyahishuwe 7 bakerekana isohozwa rya Omega mu basigaye bashyizweho ikimenyetso.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Yuda bisobanura “ishimwe,” Rubeni bisobanura “dore, umwana,” Gadi bisobanura “amahirwe meza/ingabo,” Asheri bisobanura “unezerewe/uhiriwe,” kandi Nafutali bisobanura “guhatana.” Manase bisobanura “gutuma hibagirana,” Simeyoni bisobanura “kumva,” Lewi bisobanura “kwifatanya/gufatanwa,” Isakari bisobanura “ingororano,” Zabuloni bisobanura “icyubahiro/guturamo,” Yozefu bisobanura “kwiyongera,” kandi Benyamini bisobanura “umwana w’ukuboko kw’iburyo.”

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.

Abakurikira Intare yo mu muryango wa Yuda ni abana b’Imana, bahiriwe n’umugisha mwiza uko banyura mu nzira yo kugeragezwa yo gukirana n’Imana nk’uko Yakobo yabigenje. Binyuze muri urwo rugamba, ibyaha byabo byibagirana mu gikorwa cyo kwezwa gituruka ku kumva Ijambo ry’Imana, ari na byo bibahuza na Kristo mu isezerano ry’umubano. Ingororano yabo ni uguturana na Kristo mu cyubahiro ku ntebe ye y’ubwami, bicaye mu ijuru, ubwo Imana ibakoresha kwagura ubwami bwayo—ihamagara cya kivunge kinini ngo gisohoke i Babuloni nk’abana b’ukuboko kwayo kw’iburyo.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Abahungu batandatu ba Leya ni Rubeni, Yuda, Simeyoni, Lewi, Isakari na Zebuluni. Umuja we Zilipa, izina rye risobanura “igitonyanga gifite impumuro nziza,” yabyaye abahungu babiri—Gadi na Asheri. Abahungu babiri ba Rasheli ni Yozefu na Benyamini. Umuja wa Rasheli, Bilha, risobanura “gukunda isoni cyangwa kugira ubwoba,” kandi abahungu be ni Dani na Nafutali. Mu buryo bw’ubuhanuzi, ibisekuru bikomoka kuri aba bitanga imirongo myinshi yo kwitonderwa. Bitandukanye n’alufa n’ibisekuru icumi bivugwa mu Itangiriro igice cya gatanu, omega ifite abazakomokaho cumi na babiri, ifite n’impinduragaciro zayo bwite zihariye z’ubuhanuzi. Mu bihumbi ijana na mirongo ine na bine, Dani ntavugwa, kandi Manase yasimbuye murumuna we Efurayimu.

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.

Igisekuru cy’itangiriro cya Genesis gihura neza n’igisekuru cy’iherezo cya Ibyahishuwe, kuko Genesis iranga umurimo wa Kristo w’ubumana mu gakiza, kandi Ibyahishuwe bikaranga abuzuriza mu buryo butunganye isezerano n’ubuhanuzi nyirizina byatangajwe muri ubwo buhanuzi bwa alpha, mu isohozwa rya omega ry’ubwo buhanuzi bwa 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.

Gushyira mu bikorwa iyi mirongo yombi akenshi bikorwa n’abahanga mu bya tewolojiya, ariko ntibibaho na rimwe mu buryo bw’icyerekezo cy’uburyo bw’umurongo ku wundi murongo. Izo nkomoko zombi z’urubyaro zo mu Itangiriro n’Ibyahishuwe zitanga abagabo babiri bo guhamya ko Imana ivuga ku rwego rwa kabiri. Ururimi rumwe ni ubuhamya bwanditswe nk’uko bwanditswe, kandi undi murongo wa kabiri uri muri ubwo buhamya ushyirwa ahagaragara ku rwego rw’ikigereranyo. Abahanga mu bya tewolojiya ubusanzwe ntibarenga ku byo babona ku buso byerekeye ubutumwa butangwa binyuze mu busobanuro bw’amazina yo mu Itangiriro n’Ibyahishuwe. Ibyo babona babifata nk’ibintu bishya byihariye bivuga cyane ku bwenge bwabo bwa kimuntu, nk’uko bigaragazwa n’ubushobozi bwabo bw’uburyarya bwo kubona imvugoshusho iri mu busobanuro bw’amazina. Nta na rimwe babona ubutumwa bugaragazwa mu bahungu cumi na babiri ba Ishimayeli. Ntibabona neza inkomoko z’urubyaro rwa Yesu muri Matayo na Luka. Ntibabona inkomoko z’urubyaro rw’abami barindwi ba nyuma b’u Buyuda, n’abami barindwi ba nyuma ba Isirayeli, abami barindwi ba mbere b’u Buyuda cyangwa abami barindwi ba mbere ba Isirayeli.

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.

Iyo mvuze ko batabona, mba nshaka kuvuga yuko uramutse ubajije Google niba hari inyigisho zivuga kuri izi nkomoko z’abasekuru, igisubizo cyaba “yego” ku byerekeye ab’uwukomoka kuri Adamu kugeza kuri Nowa bo mu Itangiriro, kandi “yego” no ku bihumbi ijana na mirongo ine na bine. Ariko se bakoresha urubyaro rw’abakomoka kuri Abramu icumi bo mu Itangiriro igice cya cumi na kimwe muri ubwo buryo? Oya. Ese bakoresha inkomoko ya Kayini n’inkomoko ya Seti? Yego, ariko iri kure cyane y’ubusobanuro nyakuri, ku buryo bimeze nk’aho bari ku yindi ngingo rwose. Nta gushidikanya ko bavuga no ku nkomoko za Kristo ziri muri Matayo na Luka, ariko na bwo bongeye guhusha intego ku rugero rukabije. Murabaza muti, kuki ibyo bifite akamaro? Ni uko nshaka gutanga incamake y’iyi mirongo y’ubuhanuzi y’inkomoko z’abasekuru, kandi nshaka kugaragaza neza uhereye mbere na mbere ko ndimo kugerageza kumenya insobanuro y’igisekuru cya kane nk’ikimenyetso cy’ubuhanuzi bwo muri Bibiliya. Incamake y’izi nkomoko z’abasekuru izafasha muri urwo rwego, ariko byaba uburangare ku ruhande rw’umuntu uwo ari we wese, aramutse atekereje ko iyi ncamake yoroheje y’ibi bintu bigiye gukurikiraho, ari byo byose bishoboka gusobanukirwa kuri iyi mirongo y’inkomoko z’abasekuru.

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.

Nyuma y’urutonde rw’abakomoka kuri Adamu kugeza kuri Nowa, dusanga imirongo ibiri y’urutonde rw’abakomoka mu bice bya kane n’ibya gatanu byo mu Itangiriro. Iyo mirongo yombi ihagarariwe n’abakomoka kuri Kayini n’abakomoka kuri Seti. Bitandukanye n’urutonde rw’abakomoka kuri Adamu kugeza kuri Nowa rwagaragazaga abakomoka icumi, umurongo wa Seti n’uwa Kayini byombi byerekana abakomoka umunani. Ni yo mpamvu bigomba gufatwa nk’ibihe bibiri bya kane. Seti na Kayini ni ibimenyetso by’isezerano, kandi Kayini ahagarariye abavugwa muri Yesaya makumyabiri n’umunani na makumyabiri n’icyenda, bagirana isezerano ry’urupfu, rigomba guteshwa agaciro n’icyorezo cyuzuye. Abo ni bo bubaka amazu yabo ku musenyi. Abubaka ku Rutare bagirana isezerano ry’ubugingo, nk’uko bigaragazwa muri 1 Petero, igice cya kabiri, nk’abamaze gusogongera bakamenya yuko Umwami ari mwiza, kandi ni bo “urubyaro rwatoranijwe.” “Benshi” bubaka ku musenyi, ariko “bake” ni bo batoranywa.

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.

Urubyaro rwa Kayini ni nk’inanga y’ubwigomeke mu mwumvikanire w’amazina, kuko ayo mazina ahagarariye ikuzo ry’umuntu ridafite umumaro, riganisha ku kuzerera kudafite intego, nyuma yo gukubitwa n’ijuru. Nirwirengagiza umuburo, urubyaro rwa Kayini rwiyemerera ubumana bw’ibinyoma, bwambaye umwambaro w’ububasha bwo kwihorera bw’umuntu, buhagarariwe n’ubugeni bw’ikiremwamuntu, bubumba umuco w’icyuma; mwiza, ariko wuzuye urugomo kandi utabyara ibyiringiro. Iryo jambo rya nyuma ni incamake y’ubutumwa buri mu bisekuru umunani bya Kayini bukomoka ku mazina.

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.

Umurongo wa Seti usubiza umurongo wa Kayini n’ubuntu. Mu ntege nke ya kimuntu yashyiriweho abantu, abambaza Imana bazahindurirwa agahinda kabo gahinduke ishimwe, igihe ijuru rizamanuka. Bagenda mu budahemuka mu nzira izamuka igana ku bwiza, mu gihe cy’igeragezwa, kugeza ku gutaka bati “ibyiringiro,” bikazana uburuhukiro, biciye mu mazi y’agakiza. Iyo nteruro ya nyuma ni incamake y’ubutumwa buri mu bisekuru umunani bya Seti bukomoka ku mazina.

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.

Impamvu yo kugabanya ibisekuru umunani mo amatsinda abiri y’ibisekuru bine ishingwa ku ntambwe ya mbere y’isezerano, igihe ubuhanuzi bw’uburetwa bwo muri Egiputa bugaragazwa ko ari imyaka 400 kandi nanone ko iyo myaka 400 yari kuzarangirira mu gisekuru cya kane. Iyo ubuhamya bwa Pawulo bwinjijwe mu buhanuzi bw’isezerano rya alpha, butanga ibihe bibiri by’imyaka 215, buri gihe kigizwe n’ibisekuru bine. Ibyo bisekuru umunani, mu myaka 430, byerekana ibihe bibiri by’imyaka 215. Igihe cya mbere kigereranywa na Farawo mwiza wari uzi Yosefu. Nyuma y’imyaka 215, habayeho Farawo mushya, utari uzi Yosefu. Hanyuma hatangira irindi tsinda ry’ibisekuru bine.

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.

Ibisekuru umunani bigabanyijemo ibihe bibiri bingana, buri kimwe kikagaragazwa mu buryo busobanutse nk’igihe cyacyo kigizwe n’ibisekuru bine, bishyigikira gushyira mu buryo bumwe n’ibisekuru umunani bya Kayini n’ibya Seti. Iyo iyo nshyirahamwe ikozwe, usanga ibisekuru umunani bya Seti bihuzwa n’ibisekuru umunani bya Kayini. Kayini ashushanya abenshi bahabwa ikimenyetso cy’inyamaswa, naho Seti agashushanya bake bahabwa ikimenyetso cy’Imana. Kayini ni ikimenyetso cy’ubumuntu, naho Seti akaba ikimenyetso cy’ubumuntu buhujwe n’Ubumana mu rwego rw’isezerano rya Nowa, mu gihe umurongo wa Yosefu na Mose wo uri mu rwego rw’isezerano rya Aburahamu.

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.

Hanyuma mu gice cya cumi na kimwe, urutonde rw’isekuru ry’ubwoko bwatoranijwe rugaragazwa n’amazina icumi kuva kuri Shemu kugera kuri Aburamu. Igice cya cumi na kimwe ni inkuru y’umunara wa Babeli, ariko kandi ni n’urutonde rw’isekuru ry’ubwoko bwatoranijwe, nk’uko bugereranywa na Aburahamu. Igice cya cumi na kimwe gitangiza ubwoko bwatoranijwe bwagombaga kwinjira mu isezerano ry’ubwoko butatu n’Imana. Intambwe ya gatatu kandi ya nyuma yari igitambo cya Isaka mu gice cya makumyabiri na kabiri. Igice “cya cumi na kimwe” ni intangiriro ya alufa kandi igice “cya makumyabiri na kabiri” ni iherezo rya omega. Ukwizera gusabwa kugira ngo umuntu yumve ijwi ry’Imana mu busobanuro bw’amazina, ntigutandukanye n’ukwizera gusabwa kugira ngo yumve ijwi ryayo mu mibare y’Ijambo ryayo. Uburyo bwo gukoresha urutonde rw’isekuru butitabwaho n’abanyatewolojiya, ni urutonde rw’isekuru rya Ishimayeli, ikimenyetso cya Isilamu.

> 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.

> Kandi aya ni yo mazina y’abahungu ba Ishimayeli, hakurikijwe amazina yabo nk’uko ibisekuru byabo byari biri: imfura ya Ishimayeli ni Nebayoti; na Kedari, na Adibeyeli, na Mibusamu, na Mishima, na Duma, na Masa, Hadari, na Tema, Yeturi, Nafishi, na Kedema. Abo ni bo bahungu ba Ishimayeli, kandi ayo ni yo mazina yabo, hakurikijwe imidugudu yabo n’ibigo byabo bikomeye; abatware cumi na babiri hakurikijwe amahanga yabo. Itangiriro 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.

Iyo ibisobanuro by’aya mazina cumi n’abiri bishyizwe hamwe mu nteruro, bisomwa gutya: “Mu buryo bw’ubuhanuzi, abakomoka kuri Ishimayeli ni ubwoko bwera imbuto, bw’abirabura, kandi buzwiho kuba abarwanyi, ariko mu mateka no mu buhanuzi bwagiriwe agahinda ku wa 11 Kanama 1840, hanyuma nyuma yaho ku wa 11 Nzeri 2001. Mu mateka ya Bibiliya bitwa abana b’iburasirazuba. Bakomotse muri Arabiya, aho ibirungo bihumura neza byakoreshwaga mu mirimo y’urusengero rw’Abaheburayo bikurira. Ijambo “abicanyi rwihishwa” rikomoka mu mateka y’Ubuyisilamu kandi rishushanya urupfu ruzanwa mu ituze. Mu gihe cy’Intambara z’Umusaraba, Ubuyisilamu bwakingiye, bugota kandi bugotesha i Burayi Gatolika, ariko ukwifata kwabwo kwakurikiyeho kwaranzwe no kugera kw’uguhumurizwa ko mu 1840 kugeza mu 1844, kandi no kuva ku wa 11 Nzeri kugeza ku ihungabana ry’itegeko ryo ku Cyumweru. Ibisobanuro by’amazina cumi n’abiri y’abahungu ba Ishimayeli byose bigaragarira muri iyo nteruro ibanza binyuze mu nyuguti zatsindagirijwe.”

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.

Amazina cumi n’abiri y’umuryango wa Ishimayeli agereranya cumi na gatatu, iyo ushyize Ishimayeli kuri urwo rutonde. Cumi na gatatu ni umubare w’ikimenyetso wa “kwigomeka,” ari na byo Hagara yakoze, bituma Aburahamu yemera ko Hagara na Ishimayeli birukanwa. Pawulo akoresha icyo gikorwa gusobanura ukwirukanwa kwa Isirayeli ya kera nk’ubwoko bw’isezerano ry’Imana, mu gihe kimwe n’aho Yashyiragaho isezerano n’umugeni We wa Gikristo.

> 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.

> Kuko byanditswe ngo Aburahamu yari afite abahungu babiri, umwe yabyawe n’umucakara w’umugore, undi abyarwa n’umugore w’umudendezo. Ariko uwabyawe n’umucakara w’umugore yavutse ku bw’umubiri; naho uwabyawe n’umugore w’umudendezo avuka ku bw’isezerano. Ibyo bifite igisobanuro cy’ikigereranyo, kuko abo bagore bagereranya amasezerano abiri; rimwe ryo ku musozi wa Sinayi, ribyarira uburetwa, ni ryo Hagari. Kuko uwo Hagari ni umusozi wa Sinayi wo muri Arabiya, kandi ahwanye na Yerusalemu y’ubu, kuko iri mu bubata hamwe n’abana bayo. Ariko Yerusalemu yo mu ijuru irafite umudendezo, kandi ni yo nyina wa twese. Kuko byanditswe ngo: Nezerwa, wa ngumba we utabyara; turagara urangurure, wowe utarira ibise; kuko uwasigaye wenyine afite abana benshi kuruta ufite umugabo. Noneho bene Data, nk’uko Isaka yari ari, natwe turi abana b’isezerano. Ariko nk’uko icyo gihe uwabyawe ku bw’umubiri yarenganyaga uwabyawe ku bw’Umwuka, ni ko na none bimeze ubu. Nyamara se Ibyanditswe bivuga iki? “Birukana umucakara w’umugore n’umuhungu we; kuko umuhungu w’umucakara w’umugore atazungukana umurage n’umuhungu w’umugore w’umudendezo.” Nuko rero, bene Data, ntituri abana b’umucakara w’umugore, ahubwo turi ab’umudendezo. Abagalatiya 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.

Ishimayeli ni ikimenyetso cy’Isilamu, kandi Hagari, nyina wa Ishimayeli, ni ikimenyetso cy’itorero ry’isezerano ry’urupfu. Isaka ni ikimenyetso cy’Ubukristo, kandi Sara ni ikimenyetso cy’itorero ry’isezerano ry’ubugingo. Ni cyo gituma Ishimayeli yabyaye abahungu cumi na babiri, kuko cumi na babiri ari ikimenyetso cy’ubwoko bw’Imana bw’isezerano, kandi Isilamu ni ikinyoma gisa n’ubwoko bw’Imana bw’isezerano.

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

Hari ibisekuru bibiri bya Kristo biri mu Mavanjiri. Kimwe kiri muri Matayo, ikindi kikaba muri Luka.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Yakobo abyara Yosefu, umugabo wa Mariya, ari we wavuyemo Yesu, witwa Kristo. Nuko ibisekuru byose uhereye kuri Aburahamu ukageza kuri Dawidi ni ibisekuru cumi na bine; kandi uhereye kuri Dawidi ukageza ku kwimurirwa i Babuloni ni ibisekuru cumi na bine; kandi uhereye ku kwimurirwa i Babuloni ukageza kuri Kristo ni ibisekuru cumi na bine. Uku ni ko kuvuka kwa Yesu Kristo kwabaye: Nyina Mariya amaze gukobwa na Yosefu, batarabana, basanga atwite inda yo ku Mwuka Wera. Matayo 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.

Igisekuru cya Matayo kigaragaza ibihe bitatu bingana bya cumi na bine, byuzuzanya bikaba igihe kimwe cya mirongo ine n’ibiri. Kristo ni omega y’amateka y’isezerano mu isano afitanye na Mose nk’alpha y’amateka y’isezerano. Mose ahanura ko Kristo yari kuzaba “ameze nka we.” Mose yagize ibihe bitatu bya mirongo ine mu buzima bwe bw’imyaka ijana na makumyabiri. Buri gihe cy’imyaka mirongo ine cyo mu buzima bwa Mose, iyo gishyizweho umurongo ku wundi, gisozwa i Kadeshi, ikimenyetso cya 1863 n’itegeko ryo ku Cyumweru. Ibihe bitatu bya Kristo birangirira kuri Dawidi, ku bunyage bw’i Babuloni no kuri Kristo wemeza isezerano n’amaraso ye ku musaraba. Dawidi ahagarariye kuzamurwa kw’itorero rinesha ku itegeko ryo ku Cyumweru, kandi umurongo wa kabiri ugaragaza abagenzi b’abapfapfa bajyanwa i Babuloni, ku itegeko ryo ku Cyumweru. Igihe cya gatatu kirangirira ku musaraba, na byo bikaba byongera gushushanya itegeko ryo ku Cyumweru aho Kristo yemeza isezerano rya Aburahamu n’abihumbi ijana na mirongo ine na bine, n’isezerano rya Nowa n’imbaga y’abantu benshi.

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.

Icyo umuntu ashobora gusobanukirwa iyo iyi mirongo ibiri ishyizwe imwe hejuru y’iyindi kiratangaje. Imyaka ijana na makumyabiri ya Mose ifitanye isano n’imyaka 120 ya Nowa, kandi ibisekuru mirongo ine na bibiri bya Kristo bifitanye isano n’uko antikristo azategeka mu mezi mirongo ine n’abiri y’ikigereranyo mu gihe cy’itegeko ryo ku cyumweru.

> 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.

> Nuko Uwiteka aravuga ati: Umwuka wanjye ntazahora ahanganye n’umuntu, kuko na we ari umubiri; ariko iminsi ye izaba imyaka ijana na makumyabiri. Itangiriro 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.

Hamwe n’urutonde rw’abasekuruza rwa Matayo, rushimangira isezerano rya Aburahamu, urutonde rw’abasekuruza ba Kristo nk’uko rwagaragajwe na Luka rusubira inyuma rukagera ku irema, bityo rugashimangira isezerano ry’ubugingo Adamu yishe muri Edeni. Urutonde rwa Luka rutangirana na Yesu, rukagenda rusubira inyuma mu rubyaro rwe rwose rukagera kuri Adamu, uvugwa ko ari umwana w’Imana. Uwo murongo urangirira kuri Adamu wa kabiri utunganye, kandi ugatangirira kuri Adamu wa mbere utunganye. Uhereye kuri Adamu wa mbere ukagera kuri Adamu wa kabiri herekanwa nk’ibisekuruza mirongo irindwi na birindwi.

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.

Urutonde rw’ibisekuru ruri mu Byanditswe rugereranya imirongo y’ukuri. Ubu tumaze kugaragaza myinshi irenze kure abahamya ba ngombwa basabwa kugira ngo ukuri gushyirweho. Imirongo y’urutonde rw’ibisekuru ikubiyemo ijwi ry’isohozwa ry’ibyabaye mu mateka n’iry’ibyahanuwe bizasohora mu gihe kizaza, kandi ikubiyemo n’ijwi rya Palmoni, wa Mubaruramibanga w’ibitangaza, kuko ibanga ry’imibare ryashyizwe muri iyo mirongo ritanga ijwi rya kabiri. Ayo majwi yombi yumvikanana n’irindi jwi rya gatatu, ari ryo jwi ry’Umuhanga w’Ururimi w’Igitangaza, waremye kandi ugenga byose, harimo n’amazina y’abantu, ay’ahantu n’ay’ibintu.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Igihe Yohana yahindukiraga kugira ngo arebe ijwi ryari inyuma ye, ryari rimeze nk’ijwi ry’amazi menshi; kandi igihe Daniyeli yabonaga iryo yerekwa nk’iryo, ijwi Rye ryari ijwi ry’imbaga nyamwinshi. Ubutumwa bugaragara bw’Ibyanditswe, kimwe n’amazina aboneka hamwe n’ubutumwa, kandi n’imibare iri mu butumwa na yo, ni amajwi atatu mu gice kimwe. Iyo ufashe umurongo ufite ayo majwi atatu ukawushyira hejuru y’umurongo ugereranywa na wo, ayo majwi atatu ahinduka amajwi menshi.

> 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.

> Nuko ijwi riva kuri ya ntebe y’ubwami, rivuga riti: Nimusingize Imana yacu, mwa bagaragu bayo mwese, namwe muyubaha, aboroheje n’abakomeye. Nuko numva ijwi rimeze nk’iry’abantu benshi cyane, kandi nk’iry’amazi menshi, kandi nk’iry’inkuba zikomeye, rivuga riti: Haleluya, kuko Umwami Imana Ishoborabyose ari we utegeka. Ibyahishuwe 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.

Bimwe mu byiciro by’ingenzi by’inkomoko y’abakomoka ku bandi biboneka mu bami ba Isirayeli. Abami ba mbere barindwi ba Isirayeli, ubwami bw’amajyaruguru, basorezwa kuri Ahabu, Yezebeli na Eliya, bityo bakaba bagereranya itegeko ryo ku Cyumweru. Umurongo w’abami barindwi ba nyuma b’imiryango yo mu majyaruguru utangirira ku itegeko ryo ku Cyumweru kandi ugasozwa no gusoza kw’igihe cy’igeragezwa cy’umuntu, igihe Mikayeli azahaguruka muri Daniyeli 12. Abami ba mbere barindwi ba Yuda bagaragaza amateka ahera ku itegeko ryo ku Cyumweru kugeza igihe Mikayeli ahagurukiye, kandi abami barindwi ba nyuma bagaragaza amateka ayobora ku itegeko ryo ku Cyumweru. Imirongo ibiri y’inkomoko y’abakomoka ku bandi, yombi ifite amateka ya alufa n’amateka ya omega. Amateka ya alufa ni igihe kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru, kandi igihe cya omega ni kuva ku itegeko ryo ku Cyumweru kugeza ku iherezo ry’igihe cy’igeragezwa. Abami ba mbere barindwi ba Isirayeli bahura n’abami barindwi ba nyuma ba Yuda; kandi abami barindwi ba nyuma ba Isirayeli bahura n’abami ba mbere barindwi ba Yuda.

We will continue in the next article.

Tuzakomeza mu nyandiko ikurikira.

> “Be Steadfast Unto the End

> “Mukomereze kugeza ku mperuka”

> “[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.

> “[Ibyahishuwe 1:1, 2, byavuzwe.] Bibiliya yose ni ihishurirwa; kuko ihishurirwa ryose rihabwa abantu rinyuzwa muri Kristo, kandi ryose rimushingiyeho. Imana yatubwiye ibinyujije mu Mwana Wayo, uwo turi abayo kubwo kuremwa no kubwo gucungurwa. Kristo yaje kuri Yohana wari waraciriwe ku Kirwa cya Patimo kumuhereza ukuri kw’iyi minsi y’imperuka, ngo amwereke ibigomba kuzabaho vuba. Yesu Kristo ni we mubitsi mukuru w’ihishurirwa ry’Imana. Ni ku bw’uwo dufite ubumenyi bw’ibyo dukwiriye gutegereza mu bice bisoza amateka y’iyi si. Imana yahaye Kristo iri hishurirwa, na Kristo aririmenyesha Yohana.”

> “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.

> “Yohana, wa mwigishwa wakundwaga, ni we watoranyirijwe guhabwa uku guhishurirwa. Ni we wari uwanyuma warokotse mu bigishwa ba mbere batoranyijwe. Mu gihe cy’ubuyobozi bw’Isezerano Rishya yahawe icyubahiro nk’icyo umuhanuzi Daniyeli yahawe mu gihe cy’ubuyobozi bw’Isezerano rya Kera.

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> Amabwiriza yagombaga gushyikirizwa Yohana yari afite akamaro kanini cyane, ni cyo cyatumye Kristo aza avuye mu ijuru kugira ngo ayiherereze umugaragu We, amubwira kuyohereza mu matorero. Aya mabwiriza agomba kubera ikigamijwe mu kwiga kwacu twitonze kandi dusenga; kuko turiho mu gihe abantu batari munsi y’inyigisho ya Mwuka Wera bazazana inyigisho z’ibinyoma. Abo bantu bahagaze mu myanya yo hejuru, kandi bafite imigambi y’icyifuzo gikomeye bashaka gushyira mu bikorwa. Bashaka kwishyira hejuru no guhindura burundu imiterere yose y’ibintu. Imana yaduhaye amabwiriza yihariye kugira ngo aturinde bene abo. Yategetse Yohana kwandika mu gitabo ibyagombaga kuzaba mu mashusho asoza amateka y’isi.

> “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.

> “Nyuma y’ihita ry’igihe, Imana yashyikirije abayoboke bayo b’indahemuka amahame y’agaciro y’ukuri kw’iki gihe. Aya mahame ntiyahawe abataragize uruhare mu gutangwa k’ubutumwa bwa marayika wa mbere n’uwa kabiri. Yahawe abakozi bagize uruhare muri uwo murimo uhereye mu ntangiriro.

> “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.

> “Abanyuze muri ibi byabayeho bagomba gushikama nk’urutare ku mahame yaduhinduye Abadivantisiti b’Umunsi wa Karindwi. Bagomba gufatanya n’Imana mu murimo, bahambira hamwe ubuhamya kandi bagashyiraho ikimenyetso amategeko mu bigishwa bayo. Abagize uruhare mu gushinga umurimo wacu ku rufatiro rw’ukuri kwa Bibiliya, abazi ibimenyetso by’inzira byagaragaje inzira nyakuri, bagomba gufatwa nk’abakozi b’agaciro ko hejuru cyane. Bashobora kuvugana ukuri bashinzwe bishingiye ku byababayeho ubwabo. Aba bagabo ntibagomba kwemera ko kwizera kwabo guhindurwa kutizera; ntibagomba kwemera ko ibendera ry’umumarayika wa gatatu rikurwa mu maboko yabo. Bagomba gukomeza bashikamye ku ntangiriro yo kwiringira kwabo kugeza ku mperuka.”

> “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.

> “Uwiteka yatangaje ko amateka ya kera azongera kuvugwa uko twinjira mu murimo usoza byose. Ukuri kose yaduhaye kubw’iyi minsi y’imperuka kugomba kwamamazwa ku isi. Buri nkingi yashyizeho igomba gukomezwa. Ntidushobora noneho kuva ku rufatiro Imana yashyizeho. Ntidushobora noneho kwinjira mu muteguro mushya uwo ari wo wose; kuko ibyo byaba bivuze kureka ukuri.”

> “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.

> “Umurimo w’ubumisiyoneri bwo kuvura ukeneye kwezwa no guhanagurwamo ikintu cyose cyacogoza kwizera kw’abizera mu byaranze ubuzima bw’ubushize bw’ubwoko bw’Imana. Edeni, Edeni nziza, yateshejwe agaciro no kwinjizwamo kw’icyaha. Ubu birakenewe kongera kuvuga ibyabaye ku bagabo bagize uruhare mu gushinga umurimo wacu mu ntangiriro.

> “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.

> “Rimwe na rimwe dusoma amatangazo y’urupfu rw’abagabo bakomeye b’isi. Igihe cyabo cyageze gitunguranye, nk’aho ari mu kanya gato. Benshi, bakekwaga ko bafite ubuzima bwiza, bapfa bamaze kuva mu birori, cyangwa bamaze gucura imigambi y’ubwikunde yo kwishyira hejuru. Hagasohoka ijambo rivuga riti: ‘Yifatanyije n’ibigirwamana bye; mumureke wenyine.’ Ibi bisobanura ko Uwiteka atakimurinza ikibi. Urupfu rutunguranye rugahita ruza, maze umurimo w’ubuzima bwe ukaba umaze iki? Ubuzima bwe bwabaye ubwananiranye. Igiti kiragwa kuko imbaraga zagishyigikiraga zigitererana, zikakirekera igitambo cyacyo cy’ubusenga bw’ibigirwamana.”

> “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.

> “Abagabo n’abagore bibera mu gushakisha ikintu cyabashimisha. Bagurisha ubugingo bwabo ku busa, maze Imana ikabakuraho ukwihangana kwayo kwuje kurama. Basigaranwa n’icyo bihitiyemo.

> “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.

> “Hariho abavuga ko bizera ukuri kw’iki gihe, nyamara bakamanura ukwizera kwabo bakanga kugendera mu mucyo. None se ni nde uzashyira ku ruhande amahame ye y’ubwikunde n’ay’isi? None se ni nde uzaharanira gusobanukirwa agaciro k’ubugingo? Mbese umuntu byamumarira iki, naramuka yungutse isi yose, akabura ubugingo bwe bwite? Cyangwa se ni iki umuntu yatanga ngo acungure ubugingo bwe? Mbese mufitiye inzara n’inyota umugati w’ubugingo n’amazi y’agakiza? Mbese mumenya agaciro k’ubugingo bw’abo Kristo yapfiriye? Mbese abari bakwiriye kuba Abakristo babaho bakurikije ibyo bavuga ko bizera? Mbese bazi agaciro k’ubugingo? Mbese barimo guharanira kweza ubugingo bwabo binyuze mu kumvira ukuri?” Manuscript Releases, volume 20, 150, 151.

Back to Articles