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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisi ab’olunaku olw’omusanvu ey’e Lawodikiya - Omuwendo amakumi abiri mu bbiri

Number Twenty-Two

Ennamba amakumi abiri mu bbiri

Author

Jeff Pippenger

Published

January 2, 2026

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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.

Mu kiwandiiko ekyayita twakyabadde tulondoolayo ebigambo ebina ebikwata ku Isirayiri ey’edda nga bayitibwa “ekika ky’emisota.” Mu Matayo, Yokaana ne Yesu bombi bayita Abafalisaayo n’Abasaddukaayo ekika ky’emisota. Yokaana alaga okutandika kw’enkola y’okugezesebwa, okwo kwe kumanyikira bwe yayigiriza nti Yesu, eyali agenda okumugoberera, anaatangira ddala olugya lwe. Yesu yagattako ku kugezesa kwa Yokaana, n’ayingizaamu enkola y’omusango, bwe yajjukira Nnabagereka w’e Seba ne Nineve. Omusango gukolebwa mu mulembe ogw’okuna, era ekika ekimu mu musango kyeeyoleka ng’emisota, kubanga kitaabwe ye Setaani. Yesu era yagattako ensonga y’omulembe ogw’okuna okunoonya akabonero, nga akabonero kaali mu lwatu.

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.

Mu Matayo omutwe ogw’amakumi abiri mu ssatu, “zibatyeko” ku Bafalisaayo n’Abasaddukaayo ziteekebwawo, era omutendera gw’okukemebwa n’okusalirwa omusango guddamu okukwataganisibwa n’ekika eky’enkomerero. Omutwe ogw’amakumi abiri mu bbiri gutekateeka embeera y’“zibatyeko” ez’omutwe ogw’amakumi abiri mu ssatu.

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

> Awo Abafalisaayo bwe baali bakuŋŋaanye wamu, Yesu n’ababuuza ng’agamba, Mulowooza ki ku Kristo? Mwana wa ani?

> They say unto him, The Son of David.

> Bamugamba nti, Omwana wa Dawudi.

> 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?

> N’abagamba nti, Kale Dawudi mu Mwoyo amuyita atya Mukama, ng’agamba nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo? Obanga Dawudi amuyita Mukama, ali mutabani we atya?

> 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.

> Era tewaali n’omu eyasobola okumuddamu na kigambo kyonna, era okuva ku lunaku olwo tewaali n’omu eyamubuuzayo bibuzo nate. 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.

Oluggi bwe lwaggala nga tekyaliwo kukolagana kwonna okwongerayo, Yesu n’ateekawo zibasanze munaana mu mutwe ogugoberera. Mu olunyiriri olw’ekkumi n’asatu, ekibasanze kikwata ku kuggalira enzigi z’Obwakabaka bw’Eggulu. Kuva ku nzigi z’Eggulu we efukibwa enkuba ey’oluvannyuma. Zibasanze munaana zikwata ku abo abeeyita nti baggulawo oluggi olutaliggulika na muntu, era ne baggalawo oluggi olutaliggalika na muntu. Mu kwolesebwa, Mukyala White yalagibwa abo abataagoberera Kristo okuyingira mu Kifo Ekitukuvu Ennyo nga batuma okusaba kwabwe mu Kifo Ekitukuvu ekitaliimu muntu, awali Setaani, ng’eyefuula Kristo, n’abaleetera okukkiriza nti byonna byali bulungi. Baakiddamu okuggulawo Ekifo Ekitukuvu, ne baggalawo Ekifo Ekitukuvu Ennyo.

> “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.

> Bang’i balaba n’entiisa ku ngeri Abayudaaya gye baakwatamu mu kugaana n’okukumira Kristo ku musaalaba; era bwe basoma ebyafaayo eby’okunyoomerwa n’okutulugunyizibwa kwe, balowooza nti bamwagala, era nti tebandimugaanye nga Peetero bwe yamugaana, newaakubadde okumukomerera ku musaalaba nga Abayudaaya bwe baamukola. Naye Katonda asoma mu mitima gy’abantu bonna, aleese mu kugezebwa okwagala kwa Yesu kwe baayogeranga nga balina. Eggulu lyonna lyalondoola n’obwagazi obusukkiridde engeri obubaka bw’omulaika asooka gye bwayanirizibwa. Naye bangi abeeyita nti baagala Yesu, era abasuula amaziga bwe basomanga ebyafaayo by’Omusalaba, baasekerera amawulire amalungi ag’okudda kwe. Mu kifo ky’okwaniriza obubaka n’essanyu, baalagira nti bwalimba. Baakyawa abo abaayagalanga okulabika kwe era ne babaggalira ebweru w’amakanisa. Abo abagaanye obubaka obwasooka tebaayinza kuganyulwa ku bwa bbiri; so tebaaganyulwa ku kukaaba okw’omu ttumbi lw’ekiro, okwali okubategekera okuyingira wamu ne Yesu mu kukkiriza mu Ekifo Ekisinga Obutukuvu eky’omu yeekaalu ey’omu ggulu. Era mu kugaana obubaka ebyo ebibiri ebyasooka, bazikkeeredde okutegeera kwabwe okutuusa ne batalaba musana gwonna mu bubaka bw’omulaika ow’okusatu obulaga engeri ey’ingira mu Ekifo Ekisinga Obutukuvu. Nnalaba nti nga bwe Abayudaaya baakomerera Yesu ku musaalaba, bwe batyo amakanisa ag’erinnyo lyokka gaakomerera ku musaalaba obubaka buno, ky’evuddeko tebalina bumanyi bw’enganzi y’ekkubo ery’ingira mu Ekifo Ekisinga Obutukuvu, era tebasobola kuganyulwa mu kusabirira kwa Yesu eyo. Nga bwe baali Abayudaaya abaweerangayo ebiweebwayo ebitaliiko mugaso, nabo bawaayo essaala zaabwe ezitaliiko mugaso eri ekisenge Yesu kye yavuuddeko; era Sitaani, ng’asanyuse olw’obulimba buno, yeeyambaza engeri ey’eddiini, n’akulembera ebirowoozo by’abo abeeyita Abakristaayo gy’ali, ng’akolera mu maanyi ge, n’obubonero bwe n’ebyamagero eby’obulimba, okubanyweza mu mutego gwe. Ebyawandiikibwa Ebyasooka, 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.

Olunyiriri olw’ekkumi n’ennya kirimu ekikolimo olw’okulya ennyumba za banamwandu n’okusaba okuwanvu. Olunyiriri olw’ekkumi n’ettano kirimu ekikolimo olw’okufuula abo be bakyusa emirundi ebiri baana ba Ggeyeena okusinga bo. Ennyiriri okuva ku kkumi n’omukaaga okutuuka ku amakumi abiri mu bbiri, ababi balayirira ku yeekaalu.

> “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.

> Gano si bigambo bya Sister White, wabula bigambo bya Mukama, era omubaka we abimpadde mbibawa. Katonda abayita obutakyakola mu ngeri ejjekanya naye. Obulagirizi bungi bwaweereddwa ku nsonga y’abantu abeeyita Abakristaayo nga balaga empisa za Sitaani, nga mu mwoyo, mu kigambo ne mu bikolwa baziyiza okweyongera kw’amazima, era ddala ddala bagoberera ekkubo Sitaani gy’abakulembera. Mu bukakanyavu bw’emitima gyabwe bakutte obuyinza obutali bubwe mu ngeri yonna, era obutebaalina kukozesa. Omuyigiriza Omukulu agamba nti, ‘Ndikisuula wansi, ndikisuula wansi, ndikisuula wansi.’ Abantu bagamba e Battle Creek nti, ‘Ekkalu ya Mukama, ekkalu ya Mukama ffe,’ naye bakozesa omuliro ogwa bulijjo. Emitima gyabwe tegyafuuse mpulire era tegyegonze olw’ekisa kya Katonda. 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 lunyiriri lw’amakumi abiri mu ssatu n’olw’amakumi abiri mu nnya, okulabula kuli ku lwa obutafaayo ku bwenkanya, ekisa n’okwesigwa. Olunyiriri lw’amakumi abiri mu ttaano n’olw’amakumi abiri mu mukaaga lulaga okweraga ng’oyeresa ebweru bw’ekikopo, naye so si munda yaakyo.

> “‘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.

> "'Tulina obugagga buno,' omutume n'ayongera nti, 'mu ntamu z'ettaka, okwo okw'amaanyi okusinga kube kwa Katonda, so si kwaffe.' Katonda yandilangiridde amazima ge ng'ayita mu bamalayika abataliiko kibi, naye kino si kye kuteekateeka kwe. Alondawo abantu, abazingiddwa obunafu, babe ebikozesebwa mu kutuukiriza enteekateeka ze. Obugagga obutawa muwendo buteekebwa mu ntamu z'ettaka. Ayita mu bantu, emikisa gye gituusibwe eri ensi. Ayita mu bo, ekitiibwa kye kimasamase mu kizikiza ky'ekibi." Ebikolwa by'Abatume, 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:

Awo ennyiriri eza amakumi abiri mu musanvu n’eza amakumi abiri mu munaana zilambulula ababi ng’entaana ez’alongoosebwa ebweru, nga bikwatagana ne Shebna owa Isaaya essuula amakumi abiri mu bbiri, we Shebna yali yeegulumiza ku ntaana ennungi gy’ali azimba, naye gye tajja kuziikibwamu, kubanga Katonda yali agenda kumusuula okuva mu kamwa kwe amusuule mu nnimiro ey’ewala. Ennimiro ey’ewala eyo eriyimiririzibwa mu ntaana y’omunabbi ow’obulimba ow’e Bethel eyamuleetera omunabbi atagonda okuziikibwa mu ntaana eyo eemu. Awo “ziruwadde” ey’omunaana egamba nti:

> 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.

> Zibasanze mmwe, abawandiisi n’Abafalisaayo, ab’ekikumpanya! Kubanga muzimba entaana z’abannabbi, ne mulongoosa entaana z’abatuukirivu, era mugamba nti, “Singa twaliwo mu nnaku za bajjajja baffe, tetwandibadde beetaba nabo mu okuyiwa omusaayi gw’abannabbi.” Noolwekyo mubeera abajulizi ku mmwe, nti muli abaana baabo abaatta abannabbi. Kale mujjuze ekipimo kya bajjajja bammwe.

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

> Mmwe njoka, mmwe ezzadde ly’engejje, musobola mutya okuwona ekibonerezo kya Gehena?

> 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.

> Kale, laba, mbatumira bannabbi, n’ab’amagezi, n’abawandiisi; abamu ku bo munaabatta era munaababamba ku musaalaba; n’abamu munaabakuba ebiboko mu masinagogi gammwe, munaabayigganya okuva mu kibuga okutuuka mu kibuga; bwe kityo ku mmwe kijje omusaayi gwonna ogw’abatuukirivu ogwamansiddwa ku nsi, okuva ku musaayi gwa Abeeri omutuukirivu okutuuka ku musaayi gwa Zekaliya mutabani wa Barakiya, gwe mwatta wakati w’ekkalu n’ekyoto.

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

> Mazima mbagamba nti, ebintu bino byonna bijja okutuukira ku mulembe guno. 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.

Emisota, abali zzadde ly’amakodde, balamulibwa mu kitundu kino. Mu kitundu kino, okusala omusango tekusinziira ku bujulizi bwa kabaka omukazi w’e Seba n’ab’e Niinive, wabula ku musaayi gwa Abeeri okutuuka ku gwa Zekkaliya. Ezzadde ery’okuna, ery’amakodde, lisalirwako omusango nga lijulirwa abajulizi babiri okuva mu by’ebyafaayo eby’ebweru eby’Isirayiri ey’edda, ne babiri okuva mu by’ebyafaayo eby’omunda eby’Isirayiri ey’edda. Lukka essuula essatu kye ky’enkomerero ku mwe mwoogerwako emirundi ena ku amakodde ag’ezzadde ery’okuna era ery’enkomerero, era kifaanagana ne Matayo essuula essatu. Emirundi ena egyogerwako giraga nti mu musango gw’enkomerero ogw’ennyumba ya Katonda, mu kiseera ky’ezzadde ery’okuna, ekibinja kimu kijja kulaga empisa zaakyo ng’abatabani ne bawala ba Setaani, ate ekirala ng’abatabani ne bawala ba Katonda. Enkola y’okugezesa etandikiza okwawukana etandika omubaka ateekateeka ekkubo erya Omubaka w’Endagano bwe ayimusa eddoboozi lye mu ddungu.

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 mutimbagano omutukuvu gw’Ebyawandiikibwa, amannya si bukomo bw’amannya bwokka, naye ga buulirwa mu kyama ng’obunnabbi—ennyimba ez’okubiri ez’ayimbirwa wansi w’ebyafaayo, ezikulaga omutima gw’okununulibwa. Bwe wotereeza amakulu g’amannya g’abazzukulu okuva eri Adamu okutuuka eri Nuuwa mu kigambo ekimu, galeeta obubaka obukwatagana n’ebyafaayo ebiragibwa mu lukalala lw’obuzaaliranwa. Adamu kitegeeza “omuntu,” ate Seti kitegeeza “eyalondebwa.” Enosi kitegeeza “omuntu omufa” (alina okufanga), ate Keenani kitegeeza “ennaku.” Buyita mu “kutenderezebwa n’omukisa gwa Katonda” (Mahalaleri), Eggulu lyandisazeewo okujja wansi (Yaledi). Eggulu lyajja wansi ng’“omwawuliddwa oba eyafukibwako amafuta” (Enoki), eyalangirira obubaka bw’omusango okuyita mu mutabani we Metusela (“bw’anaafa, kijja okuweerezebwa”). Okufa kwe kwandibadde entikko y’okufukibwa okw’amaanyi kwa Omwoyo Omutukuvu, okulabikirwa mu Lameka (omukka) ng’ayungibwa ne Metusela, nga bwe Okukaaba okw’ettumbi ly’ekiro kweyunga ku malayika ow’okubiri. Metusela ye yali malayika ow’okubiri, ate Lameka Okukaaba okw’ettumbi ly’ekiro okwaatuuka ku ntikko mu mataba ga Nuuwa.

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 bufunze obusingako, amannya galangirira nti: "Omuntu yategekebwa okuba wa kufa, ng'ali wansi w'ennaku n'okufa, olw'ekiva ku Adamu eyasooka; naye okuyitira mu mukisa gwa Katonda, Kristo yeewaayo okujja wansi, ng'alangirira okusala omusango okuyitira mu kufa kwe ku musaalaba, nga kyaddirirwa okuyiibwa okw'amaanyi kw'Omwoyo Omutukuvu."

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.

Amannya gano kkumi galaga obubaka bw’enjiri mu bufunze, nga gagoberera ebyafaayo by’ensi okuva ku kutondebwa okutuuka ku emvula ey’oluvannyuma, nga gatuukira mu Okudda kwa Yesu okwa kkubiri. Obufaananyi buno, obwekwekeddwa mu mannya, bufunira ekikwatagana n’akyo mu Okubikkulirwa. Olubereberye lulaga emizadde egy’Alufa, ate mu Okubikkulirwa 7 ab’144,000 balaga okutuukirizibwa kwa Omega mu basigalira abaateekebwako akabonero.

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

Yuda kitegeeza "ettendereza," Lubeni kitegeeza "laba, mutabani," Gaadi kitegeeza "omukisa omulungi/eggye," Aseri kitegeeza "asanyufu/aw'omukisa," era Nafutaali kitegeeza "okusimbagana." Manase kitegeeza "okuleetera okwerabira," Simeoni kitegeeza "okuwulira," Lewi kitegeeza "okugattibwa/okunywezebwa," Isaka kitegeeza "mpeera," Zebbulooni kitegeeza "ekitiibwa/obutuuze," Yusufu kitegeeza "okwongera," era Benyamini kitegeeza "mutabani w'omukono ogwa ddyo."

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.

Abo abagoberera Empologoma ey’ekika kya Yuda be batabani ba Katonda, baweebwa omukisa nga bayitamu omutendera ogw’okugezebwa, nga balwana ne Katonda nga Yakobo bwe yalwana. Mu kulwana kuno, ebibi byabwe bwerabirwawo mu mutendera gw’okutukuzibwa oguvudde mu kuwulira Ekigambo kya Katonda, era ne gubagattira ku Kristo mu bukwate bw’endagaano. Empeera yaabwe kwe kubeera mu kitiibwa awamu ne Kristo ku ntebe ye ey’obwakabaka, nga batuuziddwa mu bifo eby’omu ggulu, nga Katonda abakozesa okugaziya obwakabaka bwe—ng’ayita ekibiina ekinene okuva mu Babulooni okubeera batabani b’omukono gwe ogwa ddyo.

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.

Abaana mukaaga ba Lea baali Reubeni, Yuda, Simeoni, Lewi, Isakaali ne Zebbulooni. Omuweereza we Zilpa, amannya ge gategeeza ‘ekitonnya eky’omunuko omulungi,’ yazaala abaana babiri—Gaadi ne Aseeri. Abaana babiri ba Laakeeri baali Yosefu ne Benyamini. Omuweereza wa Laakeeri Bilha, amannya ge gategeeza ‘aswala oba omutya,’ era abaana be baali Dani ne Nafutaali. Mu by’obunnabbi, olulyo oluli wano luleeta ensonga nnyingi ez’okwekenneenya. Okutali nga ‘Alufa’ n’emirembe kkumi mu Olubereberye essuula 5, ‘Omega’ erina abazzukulu 12, era lirina eby’obunnabbi byalyo eby’enjawulo. Mu 144,000, Dani teyateekebwamu era Manaseeri yatwala ekifo kya muganda we Efulayimu.

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.

Olulyo lwa Alufa mu Olubereberye lukwatagana n’olulyo lwa Omega mu Okubikkulirwa, kubanga Olubereberye lutegeeza omulimu gwa Kristo ogw’obwakatonda mu bulokozi, ate Okubikkulirwa kulaga abo, mu kutuukirizibwa kwa Omega okw’obunnabbi bwa Alufa, abaatuukiriza mu bujjuvu ekisuubizo n’obunnabbi ebyo byennyini ebyateekebwawo mu bunnabbi bwa Alufa.

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.

Okuteekesa mu nkola ennyiriri zino ebbiri kuyitirirwa abakugu mu by’eddiini, naye tebakukola nga balina ndowooza ya 'olunyiriri ku lunyiriri'. Ebirambika eby’olulyo ebiri ebiri mu Olubereberye ne mu Okubikkulirwa biwa abajulizi babiri nti Katonda ayogera ku mutendera ogw’okubiri. Enngeri emu ye bujulizi obuwandiikiddwa nga bwe bwawandiikibwa, ate olunyiriri olw’okubiri oluli mu bwo bujulizi lutekebwawo ku mutendera gw’akabonero. Abakugu mu by’eddiini bangi tebavaayo ku kulaba okw’ebweru ku bubaka obuyisibwa mu makulu g’amannya agali mu Olubereberye ne mu Okubikkulirwa. Bakyogeramu nga ky’ekintu ekipya ekisinga okwogera ku magezi gaabwe ag’omuntu, nga kye kibonerezo ky’obusobozi bwabwe obw’okweraga abatukuvu okulaba ekifaananyi ekiri mu makulu g’amannya. Tebalaba bubaka obulambikiddwa mu baana ba Isimayiri ekkumi n’abiri. Tebalaba bulungi olulyo lwa Yesu oluli mu Matayo ne Luka. Tebalaba n’olulyo lw’abakabaka abasembayo omusanvu ab’e Yuda, n’abasembayo omusanvu ab’e Isirayiri, wadde abasooka omusanvu ab’e Yuda newaakubadde abasooka omusanvu ab’e Isirayiri.

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.

Bwe njogera nti tebalaba, nkitegeeza nti bw’oba obuuza Google oba waliwo okuyigiriza ku mizadde gino, eky’okuddamu kye “yee,” ku by’Olubereberye eby’Adamu okutuuka eri Nuuwa, era “yee” ku 144,000. Naye bateekawo bwe batyo abava mu zzadde lya Abramu kkumi mu Olubereberye kkumi n’emu? Nedda. Bateekawo olulyo lwa Kayini n’olwa Sseti? Yee, naye wali wala nnyo ku makulu amatuufu okutuusa nga kyefaanana ng’ensonga endala. Tewali kubuusabuusa nti bayogera ku mizadde gya Kristo mu Matayo ne Luka, naye nate, bakyamye nnyo okuva ku nsonga entuufu. Lwaki ekyo kikulu, oyinza okubuuza? Kubanga njagala okuwa okutunuulira mu bufunze kw’eminnyiriri gy’emizadde gino egy’obunnabbi, era njagala okutegeeza okuva ku ntandikwa nti ngezaako okulambulula obukulu bw’olulyo olw’okuna ng’akabonero k’obunnabbi bwa Bayibuli. Okutunuulira mu bufunze kw’emizadde gino kujja kuyamba ku nsonga eyo, naye kyandibadde obutafaayo ku muntu yenna singa alowooza nti okunyonyola mu bufunze ebyo ebigenda okugoberera bye byokka eby’okutegeera ku minnyiriri gino gy’emizadde.

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.

Oluvannyuma lw’olukalala lw’ezzadde okuva eri Adamu okutuuka eri Nowa, tusanga ennyiriri ebbiri z’ezzadde mu ssuula ey’okuna n’ey’okutaano ez’Olubereberye. Ennyiriri ezo ziyimiririrwa ezzadde lya Kayini n’ezzadde lya Seesi. Kyawukana n’olukalala olw’okuva eri Adamu okutuuka eri Nowa olwalaga ebyasa kkumi; olunyiriri lwa Seesi n’olwa Kayini lwombi lulaga ebyasa munaana. Olw’ensonga eyo, ziteekwa okutwalibwa ng’ebitundu bibiri eby’ebyaasa bina. Seesi ne Kayini bubonero bw’endagaano, era Kayini ayimirira abo, mu Isaaya 28 ne 29, abakola endagaano ey’okufa, egenda okumenyebwawo ng’olubonoobono oluyitirivu luyitawo. Be abo abazimba ennyumba zaabwe ku musenyu. Abo abazimba ku Ejjinja, bakola endagaano ey’obulamu, nga bwe kilagibwa mu Peetero Eyasooka, essuula ey’okubiri, ng’abo abagezezzaako ne bamanya nti Mukama mulungi, era be "ekika ekyalondebwa." "Abangi" bazimba ku musenyu, naye "abatono" be balondebwa.

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.

Olulyo lwa Kayini lufaanana ng’eddoboozi erijeemera mu sinfoni y’amannya, kubanga amannya galaga ekitiibwa ky’omuntu ekya bwereere, ekireeta okutembeya awatali kigendererwa, oluvannyuma lw’okukubwa okuva mu ggulu. Nga bajeemera okulabula, olulyo lwa Kayini lwuwaana obwa Katonda obw’obulimba, nga bukwekeddwamu amaanyi g’obuntu ag’okwezza obubi, agalagirwa mu by’obukugu by’abantu, agazimba obuwangwa obw’ekyuma; bulungi, naye bukambwe, era tebulimu ssuubi. Ekigambo ekisembayo ekyo kanyonyola mu bufunze obubaka obuli mu mirembe munaana egy’olulyo lwa Kayini, obuvuddemu mu mannya.

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.

Olulyo lwa Seti lwaddamu olulyo lwa Kayini mu kisa. Mu bunafu bwa muntu obwateekebwa ku bantu, abo abakoowoola Katonda, ennaku zaabwe zinafuulibwa ettendo nga eggulu likka wansi. Nga batambulira mu bwesigwa ku kkubo eririnnya okutuuka mu kitiibwa, mu bbanga ly’ekigezo, okutuusa okukaaba kwa ‘ssuubi’ lwe kuleeta okuwummula, ng’okuyita mu mazzi g’obulokozi. Ekigambo ekisembayo ekyo kye kifunze obubaka obuli mu emirembe munaana egy’olulyo lwa Seti, obuvuddemu mu mannya.

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.

Ensonga y’okugabanya emilembe munaana mu bitundu bibiri eby’emilembe ena esimbiddwa mu ntandikwa y’endagaano, bwe kyategeezebwa mu bunabbi nti obuddu mu Misiri bujja kumala emyaka 400, era nti ekiseera ekyo eky’emyaka 400 kinaakomalerera ku mulembe ogw’okuna. Bwe tuyunga obujulizi bwa Pawulo ku bunabbi bw’endagaano eya alpha, bivaamu biseera bibiri eby’emyaka 215, buli kimu kirimu emilembe ena. Emilembe munaana mu myaka 430 giyimirira biseera bibiri eby’emyaka 215. Ekiseera ekisooka kiyimirirwa Falaawo omulungi eyamanyi Yusufu. Oluvannyuma lw’emyaka 215, ne wabaawo Falaawo omuggya eyatamanyi Yusufu. Awo ne tandiika ekitundu ekiddako eky’emilembe ena.

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.

Okugabanya emizadde munaana mu biseera bibiri by’enkanankana, nga buli kimu kirambikiddwa bulungi ng’ekiseera kya emizadde ennya, kuwagira okukozesa emizadde munaana gya Kayini n’egya Seti mu ngeri emu. Bwe kiteekebwa mu nkola eyo, olaba emizadde munaana gya Seti nga gikwatagana ne gya Kayini. Kayini ayimirira bangi abafuna akabonero k’ensolo, ate Seti ayimirira batono abafuna akasindikizo ka Katonda. Kayini kye kabonero k’obuntu, ate Seti kye kabonero k’obuntu okugattiddwa wamu n’Obwa-Katonda mu nsonga y’endagaano eya Nuuwa; ate olulyo lwa Yusufu ne Musa lubeera mu nsonga y’endagaano eya Abramu.

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.

Awo mu Essuula ey’ekkumi n’emu, olulyo lw’abantu abalonde luyimirizibwa mu mannya kkumi okuva ku Semu okutuuka eri Abramu. Essuula ey’ekkumi n’emu eyogera ku munara ogwa Babele, naye era erimu n’olulyo lw’abantu abalonde, nga luyimirizibwa Abulaamu. Essuula ey’ekkumi n’emu etutegeeza ku bantu abalonde abaali bagenda okuyingira mu ndagaano ey’ebitundu bisatu ne Katonda. Ekitundu eky’okusatu era ekisembayo kyali okutwaayo Isaaka ng’essaddaaka mu Essuula ey’amakumi abiri mu bbiri. Essuula ey’ekkumi n’emu ye ntandikwa ya Alufa, ate Essuula ey’amakumi abiri mu bbiri ye nkomerero ya Omega. Okukkiriza okwetagibwa okuwulira eddoboozi lya Katonda mu makulu g’amannya, si kya wukana na kukkiriza okwetagibwa okuwulira eddoboozi lye mu okunamba kw’Ekigambo kye. Enkozesa emu ey’olulyo gye batakwataako bayigirize b’eddiini, ye olulyo lwa Isumaeri, akabonero k’Obusiraamu.

> 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.

> Era bino bye mannya g’abaana ba Ishmael, mu mannya gaabwe, ng’emizadde gyabwe bwe giri: ow’olubereberye wa Ishmael, Nebajoth; ne Kedar, ne Adbeel, ne Mibsam, ne Mishma, ne Dumah, ne Massa, ne Hadar, ne Tema, ne Jetur, ne Naphish, ne Kedemah: Bano be baana ba Ishmael, era bino bye mannya gaabwe, mu bibuga byabwe ne mu nkambi zaabwe; abalangira kkumi n’ababiri ng’amawanga gaabwe bwe giri. Olubereberye 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.

Bwe tuwanika ennyinyonyola z’amannya gano kkumi n’abiri ne tuzifuula olugambo olumu, kisomeka bw’ati, "Mu ngeri y’obunnabbi, abazzukulu ba Isimayiri bali bantu ab’omubereere omulungi era ab’olususu oluddugavu abamanyiddwa ng’abalwanyi, naye ne babonabona mu byafaayo era mu ngeri y’obunnabbi ku August 11, 1840, era oluvannyuma ku September 11, 2001. Bayitibwa abaana b’ebuvanjuba mu byafaayo bya Baibuli. Baava mu Alabiya gye bukulira ebirungo eby’akawoowo ebikozesebwa mu mirimu gy’ewatukuvu egy’Abebbulaniya. Ekigambo “assassins” kivudde mu byafaayo by’Obusiraamu era kiyimirira okufa okuleetebwa mu ssirisi. Mu biseera bya Crusades, Obusiraamu bwazinga, ne bwetooloola ne bukwatira ekkomo ku Yuropu ya Katoorika, naye okuziyizibwa kwabwe okwaddirira kwalaga okujja kw’okuzzaamu amaanyi okwa 1840 okutuuka ku 1844, era n’okuva ku 9/11 okutuuka ku mutawaana gw’etteeka lya Sande." Ennyinyonyola z’amannya kkumi n’abiri z’abaana ba Isimayiri zonna zaalambuliddwa mu kyogeddwa ekyasooka mu nnukuta za 'bold'.

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.

Amannya kkumi n’abiri ag’olulyo lwa Isumaeri gakiikirira kkumi n’asatu, ssinga ogattako ne Isumaeri ku lukalala. Kkumi n’asatu ye nnamba ey’akabonero k’obujeemu, kye Haagaali kye yakola, ekyaviirako Abulaamu okukkiriza Haagaali ne Isumaeri okugobebwa. Pawulo akozeesa ensonga eyo okutegeeza okugobebwa kwa Isirayiri ey’edda ng’abantu ba Katonda ab’endagaano, mu kiseera kye kimu Katonda nga akola endagaano ne mugole we Omukristaayo.

> 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.

> Kubanga kyawandiikibwa nti Abulaamu yalina abaana babiri; omu okuva eri omukyala omuddu, omulala okuva eri omukyala ow’eddembe. Naye ey’ava eri omukyala omuddu yazaalibwa ng’okw’obubiri; naye ey’ava eri omukyala ow’eddembe yazaalibwa olw’okusuubiza. Ebyo bye bifaananyi; kubanga waliwo endagaano bbiri: emu eva ku Lusozi Sinaayi, ereeta obuddu, ye Agar. Kubanga ono Agar ye Lusozi Sinaayi mu Alabiya, era atuukagana ne Yerusaalemi eriwo kaakano, era ali mu buddu n’abaana baayo. Naye Yerusaalemi ey’ewaggulu eri ya ddembe, era ye nnyina waffe ffenna. Kubanga kyawandiikibwa nti, Sanyuka, ggwe mulema atazaala; buuka oyogerere waggulu, ggwe atalumizibwa mu kuzaala; kubanga abaana b’oyo alekedde yekka bangi okusinga ab’oyo alina omusajja. Kale ffe, ab’oluganda, nga Isaaka bwe yali, tuli baana b’okusuubiza. Naye nga mu biro ebyo, eyazaalibwa ng’okw’obubiri bwe yanyigiriza oyo eyazaalibwa ng’Omwoyo; era bwe kityo bwe kiri ne kaakano. Naye Ebyawandiikibwa bigamba ki? Goba omukyala omuddu n’omwana we; kubanga omwana w’omukyala omuddu tejja kusikira wamu n’omwana w’omukyala ow’eddembe. Kale nno, ab’oluganda, tetuli baana b’omukyala omuddu, wabula b’ow’eddembe. 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.

Ishmael ye kabonero k’Obusiraamu, era Hagar, nnyina wa Ishmael, ye kabonero k’ekkanisa y’endagaano ey’okufa. Isaac ye kabonero k’Obukristaayo, era Sarah ye kabonero k’ekkanisa y’endagaano ey’obulamu. Ku lw’ensonga eno, Ishmael yalina batabani kkumi n’abiri, kubanga kkumi n’abiri kye kabonero ky’abantu b’endagaano ya Katonda, era Obusiraamu kye kikoppi eky’obulimba ky’abantu b’endagaano ya Katonda.

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

Mu njiri mulimu ezzadde lya Kristo emirundi ebiri. Kumu mu Matayo, ate ekirala mu 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.

> Era Yakobo n’azaala Yusufu, bba wa Malyamu, mwe yazaalirwa Yesu, ayitibwa Kristo. Awo ebika byonna okuva eri Ibulayimu okutuuka eri Dawudi biba kkumi n’enna; era okuva eri Dawudi okutuuka ku kubatwalibwa e Babulooni biba kkumi n’enna; era okuva ku kubatwalibwa e Babulooni okutuuka eri Kristo biba kkumi n’enna. Kati okuzaalibwa kwa Yesu Kristo kwali bwe kutyo: Nnyina Malyamu bwe yali alamiddwa Yusufu, nga tebannaba kubeera wamu, n’alabika ng’ali olubuto olw’Omwoyo Omutukuvu. 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.

Mu lukalala lw’abaazaalibwa olwa Matayo mulimu emitendera esatu egifaanagana egy’ebika kkumi na nnya; byonna wamu bifuuka bika amakumi ana mu bbiri. Kristo ye Omega mu byafaayo by’endagaano, nga Musa ye Alufa mu byafaayo by’endagaano. Musa yalagula nti Kristo anafaanana naye. Mu bulamu bwe obw’emyaka kikumi mu abiri, Musa yalina emitendera esatu egy’emyaka amakumi ana. Buli mutendera ogw’emyaka amakumi ana mu bulamu bwa Musa, bwe gugattibwa olunyiriri ku linyiriri, gukomekkereza e Kadesi, akabonero ka 1863 n’etteeka erya Ssande. Emitendera esatu gya Kristo gikomekkereza ku Dawudi, ku buddu e Babulooni, era ne ku Kristo okukakasa endagaano n’omusaayi gwe ku musaalaba. Dawudi akiikirira okutikkululwa kw’Ekkanisa eyawanguzza ku tteeka erya Ssande, era olunyiriri olwokubiri lutegeeza abawala abasirusiru nga batwalibwa e Babulooni, ku tteeka erya Ssande. Omutendera ogw’okusatu gukomekkereza ku musaalaba, ogw’ategeeza nate tteeka erya Ssande, we Kristo akakasa endagaano ya Ibulayimu ne 144,000 n’endagaano ya Nuuwa n’ekibiina ekinene ennyo.

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.

Kye kiyinzika okutegeerwa bwe ennyiriri zino ebbiri ziteekeddwa waggulu ku kimu kyewuunyisa nnyo. Emyaka kikumi mu abiri gya Musa giyungagana n’emyaka kikumi mu abiri gya Nuu, era n’ebika amakumi ana mu bbiri bya Kristo biyungagana n’Antikristo afuga okumala amezi amakumi ana mu bbiri ag’ekifananyi mu kiseera ky’etteeka lya Sande.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Awo Mukama n’agamba nti, Omwoyo gwange teguwakananga n’omuntu bulijjo, kubanga naye ky’omubiri; naye ennaku ze ziriba emyaka kikumi n’amakumi abiri. Olubereberye 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Wamu n’olukalala lw’obuzaale lwa Matayo olutekako essira ku ndagaano ya Ibulayimu, olukalala lwa Kristo nga Luka bw’alulaga lutuuka ddala ku kutondebwa, ne lutekako essira ku ndagaano ey’obulamu Adamu gye yamenya mu Edene. Olukalala lwa Luka lwatandika ne Yesu, ne lukomawo mu luzadde lwe okutuuka eri Adamu, eyayitibwa omwana wa Katonda. Olukalala luggwa ku Adamu ow’okubiri omutuukirivu, era lwatandika ku Adamu asooka omutuukirivu. Okuva ku Adamu asooka okutuuka ku Adamu ow’okubiri kulagiddwa nga emirembe 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.

Ennyiriri z’enzadde eziri mu Byawandiikibwa Ebitukuvu zikiraga ennyiriri z’amazima. Kakano tumaze okulaga ebimu ebisukka nnyo omuwendo gw’abajulizi abeetaagibwa okukkakasa amazima. Ennyiriri z’enzadde zirimu eddoboozi ly’okutuukirizibwa okw’ebyafaayo n’okunenerwa eby’omu maaso, era zirimu eddoboozi lya Palmoni, Omubalirizi w’ebyama ow’ekitalo, kubanga ebyama eby’ennamba ebyateekebwamu mu nnyiriri biwa eddoboozi ery’okubiri. Amaddoboozi ago abiri gawulirwa wamu n’eddoboozi eddala erya ssatu, eddoboozi ly’Omumanyirivu w’ennimi ow’ekitalo, eyatonda era afuga ebintu byonna, nga n’amannya g’abantu, ebifo n’ebintu biyingiriddwamu.

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.

Bwe Yokaana yakyuka okulaba eddoboozi eryali emabega we, lyali ng’eddoboozi ly’amazzi mangi; era bwe Danyeri yalaba okulabirirwa kwe kye kimu, eddoboozi lye lyali eddoboozi ly’ekibiina kinene. Obubaka obulabika mu Byawandiikibwa, wamu n’amannya agasangibwa wamu n’obubaka, era n’ennamba eziri mu bubaka, biba amaloboozi asatu mu kitundu kimu ky’Ebyawandiikibwa. Bw’otwala olunyiriri olulimu amaloboozi asatu n’oluteeka waggulu w’olunyiriri olugenderagana nalo, amaloboozi asatu gafuuka amaloboozi amangi.

> 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.

> Ne wavaayo eddoboozi okuva mu ntebe ey’obwakabaka, nga ligamba nti, Mutendereze Katonda waffe, mmwe abaddu be mwenna, nammwe abaamutya, abato n’abakulu. Ne mpulira ng’eddoboozi ly’ekibiina ekinene nnyo, era ng’eddoboozi ly’amazzi amangi, era ng’eddoboozi ly’okukuba enkuba okw’amaanyi, nga bigamba nti, Aleluya; kubanga Mukama Katonda Ayinzabyonna afuga. Okubikkulirwa 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.

Enkalala z’obuzaale ezimu ezisinga obukulu zisangibwa ku bakabaka ba Isiraeri. Abakabaka abasooka musanvu ba Isiraeri, obwakabaka obw’amambuka, bakoma ku Akabu, Yezebeli ne Eriya, bityo ne bayimirira etteeka lya Sande. Olunyiriri lw’abakabaka musanvu ab’enkomerero ab’obwakabaka obw’amambuka luttandika ku etteeka lya Sande ne lukoma ku kuggwaawo kw’ekiseera ky’okugezesa kw’abantu, Mikaeri bw’ayimirira mu Danyeri 12. Abakabaka abasooka musanvu ba Yuda balaga ebyafaayo okuva ku etteeka lya Sande okutuusa Mikaeri lw’ayimirira, ate abakabaka musanvu ab’enkomerero booleka ebyafaayo ebitwala ku etteeka lya Sande. Waliwo enkalala z’obuzaale ebbiri, zombi zirina ebyafaayo bya Alufa n’ebyafaayo bya Omega. Ebyafaayo bya Alufa kye kiseera okuva ku 9/11 okutuuka ku etteeka lya Sande, ate ekiseera kya Omega kye okuva ku etteeka lya Sande okutuuka ku kuggwaawo kw’ekiseera ky’okugezesa. Abakabaka abasooka musanvu ba Isiraeri bakwatagana n’abakabaka musanvu ab’enkomerero ba Yuda; ate abakabaka musanvu ab’enkomerero ba Isiraeri bakwatagana n’abakabaka abasooka musanvu ba Yuda.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

> “Be Steadfast Unto the End

> Mubeere abanywevu okutuusa ku nkomerero

> “[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.

> [Okubikkulirwa 1:1, 2, byalondoolwa.] Baibuli yonna kye kubikkulirwa; kubanga okubikkulirwa kwonna eri abantu kuyitira mu Kristo, era kyonna kusibiddwa ku ye. Katonda ayogedde naffe mu Mwana we, gwe tuba ab'owe olw'okutondebwa n'okununulibwa. Kristo yajjira Yokaana eyali mu buwaŋŋanguse ku Kizinga kya Patimo okumuwe amazima ag'ennaku zino ez'enkomerero, okumulaga ebirina okubaawo mu bbanga ttono. Yesu Kristo ye mukuumi omukulu w'okubikkulirwa kwa Katonda. Kuyitira mu ye we tufunira okumanya ebyo bye tulina okulindirira mu nkomerero y'ebyafaayo by'ensi eno. Katonda yawa Kristo okubikkulirwa kuno, era Kristo n'atuusa okubikkulirwa kuno eri Yokaana.

> “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.

> Yokaana, omuyigirizwa omwagalwa, ye yalondebwa okufuna okubikkulirwa kuno. Yali asigaddewo ow’enkomerero mu bayigirizwa abasooka abalondebwa. Mu mulembe gwa Endagaano Empya yaweebwa ekitiibwa nga bwe nnabbi Danyeri yaweebwa ekitiibwa mu mulembe gwa Endagaano Enkadde.

> “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.

> Obulagirizi obwaali bugenda okutuusibwa eri Yokaana bwali bwa nteeko nnyo, okutuusa ne Kristo n’ava mu ggulu n’abugaba eri omuweereza we, ng’amulagira okubutuma mu makkanisa. Obulagirizi buno busaanidde okubeera eky’okunonyerezebwa kwaffe n’obwegendereza era nga tusabira; kubanga tuli mu biro abantu abatali wansi w’okuyigiriza kwa Mwoyo Mutukuvu balireeta enjigiriza ez’obulimba. Abasajja bano bamaze ebbanga bayimiridde mu bifo eby’awaggulu, era balina emirimu eminene gyebaagala okutwala mu maaso. Banoonya okwewagguliza, era okukyusa ddala engeri y’ebintu gyebitambulamu. Katonda atuwadde obulagirizi obw’enjawulo okutukuuma ku abo. Yalagira Yokaana awandiike mu kitabo ebirina okutuuka mu biseera eby’enkomerero eby’ebyafaayo by’ensi eno.

> “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.

> Oluvannyuma lw’okuweddeewo kw’ebiseera, Katonda yakwasiza eri abamugoberera abeesigwa be emisingi egy’omuwendo egy’amazima ag’obudde buno. Emisingi gino tegyagiwa abo abataabangaamu mu okuwa obubaka bwa malaika ow’olubereberye n’ow’okubiri. Gyaweebwa abakozi abaaliko kyebaakolerako mu mulimu guno okuva ku ntandikwa.

> “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.

> Abo abaayitamu bino byonna balina okunywera ku misingi egyatufuula ffe Abadiventisti Ab’Olunaku Olw’omusanvu, nga banywere ku gyo ng’olwazi. Balina okuba abakola wamu ne Katonda, nga bakoma obujulizi era nga bakakasa amateeka mu bayigirizwa be. Abo abaayamba mu kutekawo omulimu gwaffe ku musingi gw’amazima ga Baibuli, abo abamanyi obubonero bw’ekkubo obw’alaga ekkubo ery’obutuufu, balabibwe ng’abakozi ab’omuwendo omusinga. Basobola okwogera okuva ku byebayitamu ku mazima agaateekebwa mu bwesigwa mu mikono gyabwe. Abasajja bano tebalina kuganya okukkiriza kwabwe kukyusibwa kufuuka obutakkiriza; tebalina kuganya ekibendera ky’omalayika ow’okusatu kiggibwe mu mikono gyabwe. Balina okukwatirira ku ntandikwa y’obwesige bwabwe okutuusa ku nkomerero.

> “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.

> Mukama alangiridde nti ebyafaayo ebyayita bijja okuddamu okwogerwako nga tuyingira mu mulimu ogw’okukomekkereza. Eby’amazima byonna bye yatugabira eby’ennaku zino ez’enkomerero biteekwa okulangiririrwa eri ensi yonna. Ensika zonna z’ateekawo ziteekwa okunywezebwa. Kati tetusobola kuva ku musingi Katonda gw’ateekawo. Kati tetusobola okuyingira mu kitongole kipya kyonna; kubanga ekyo kyanditegeeza obujeemu okuva ku mazima.

> “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.

> Omulimu gw’obumisona ogw’ebyobulamu gwetaaga okutukuzibwa n’okunaazibwawo okuva ku buli kintu ekisobola okukendeeza okukkiriza kw’abakkiriza mu by’obumanyirivu eby’edda eby’abantu ba Katonda. Edeni, Edeni ennungi, yonooneka olw’okuyingizibwa kw’ekibi. Waliwo obwetaavu kaakano okuddamu okujjukira obumanyirivu bw’abasajja abaalyamu omugabo mu kuteekebwawo kw’omulimu gwaffe mu ntandikwa.

> “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.

> Ebbanga ku bbanga tusoma ebiwandiiko eby’okutegeeza okufa kw’abasajja abakulu ab’ensi yonna. Ekiseera kyabwe kyabatukako mangu nnyo, ng’omu kadde kamu. Abangi, abaalowoozebwanga nti balamu bulungi, bafa oluvannyuma lw’embaga, oba nga bamaze okuteekateeka enteekateeka ez’okwefaako bokka ez’okweggulumiza. Ekigambo kivayo nti, ‘Agattiddwa ku bisanamu bye; mumulekere awo.’ Kino kitegeeza nti Mukama takyamukuuma ku kabi. Okufa okw’amangu kujja, ate omulimu gw’obulamu bwe gugasa ki? Obulamu bwe bubadde busa. Omuti gugwa kubanga amaanyi agabadde gaguwagirira gamulekera eri ssaddaaka yaagwo ey’okusinza ebisanamu.

> “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.

> Abasajja n’abakazi banyikidde mu kunoonya eky’okusanyukirako. Batunda emmeeme zaabwe bwereere, era Katonda aggyawo obugumiikiriza bwe obuwanvu. Balekebwa ku nsalawo yaabwe.

> “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.

> "Waliwo abamu, nga bwe bawatula nti bakkiriza amazima ag’ekiseera kino, abaassa wansi okukkiriza kwabwe era ne bagaana okutambulira mu musana. Ani kaakano aliteeka ku mabbali emisingi egy’ekwekwasa n’egy’ensi? Ani kaakano aligezaako nnyo okutegeera omuwendo gw’emmeeme? Omuntu anaaganyulwa ki, bw’awangula ensi yonna n’azikiriza emmeeme ye? Oba omuntu anaawa ki awanyisiganyiza n’emmeeme ye? Muli n’enjala n’enyonta ku mugaati gw’obulamu n’amazzi ag’obulokozi? Mutegeera omuwendo gw’emmeeme ze Kristo yafiirira? Abo abatwalibwa ng’Abakristaayo babeera mu ngeri etuukana n’okwatula kwabwe okw’okukkiriza? Bamanyi ddala omuwendo gw’emmeeme? Bagezaako okutukuza emmeeme zaabwe mu kugondera amazima?" Manuscript Releases, omuzingo 20, emiko 150, 151.

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