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

Buku la Yoweli na Kereke ya Adventiste ya Letsatsi la Bosupa ya Laodisea — Nomoro ya Mashome a Mabeli a Metso e Mebedi

Number Twenty-Two

Inombolo yamashumi amabili lambili

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.

Tanga tiri pakati pekupedza mareferensi mana eIsraeri yekare, sechizvarwa che“nyoka” chakataurwa munyaya yapfuura. Muna Mateo, vose Johane naJesu vanodoma vaFarisi navaSadhusi sechizvarwa chenyoka. Johane anomiririra kutanga kwenzira yokuedzwa, iyo inozivikanwa paakadzidzisa kuti Jesu, uyo aizomutevera, aizonyatsoparadza uriri Hwake. Jesu akawedzera panzira yokuedzwa yaJohane, nokuisanganisira nzira yokutonga, paakataura pamusoro pamambokadzi weShebha neNinevhe. Kutongwa kunoitika muchizvarwa chechina, uye rimwe boka mukutonga rinoratidzwa senyoka, nokuti baba varo ndiye dhiabhorosi. Jesu akawedzerawo nyaya yokuti chizvarwa chechina chinotsvaka chiratidzo, kunyange chiratidzo chacho chakanga chiri pachena pamberi pavo.

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.

Muna Mateo makumi maviri nenhatu, “matambudziko” pamusoro peVaFarisi neVaSadhusi anoiswa pachena, uye nzira yokuedzwa nokutongwa inobatanidzwazve nechizvarwa chokupedzisira. Chitsauko makumi maviri nembiri chinogadzirira mamiriro ezvinhu ematambudziko ari muchitsauko makumi maviri nenhatu.

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

> Kuva vaFarisi vakanga vakaungana pamwe chete, Jesu akavabvunza, achiti, Munoti kudii pamusoro paKristu? Mwanakomana waani?

> They say unto him, The Son of David.

> Wanamwambia, Mwana wa Daudi.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Anoti kwavari, Ko zvino Dhavhidhi anomudana sei muMweya achiti, Ishe vakati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaita vavengi vako chitsiko chetsoka dzako? Kana zvino Dhavhidhi achimudana kuti Ishe, angava sei mwanakomana wake?

> 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.

> Uye kwakanga kusina munhu aigona kumupindura kana shoko rimwe chete; uye kubva pazuva iro hakuna munhu akazoshinga kumubvunza mimwe mibvunzo. Mateo 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Apo suo hui, tapunia le faitotoʻa i so o se isi fesootaʻiga, ona faataatia mai lea e Iesu o mala e valu i le mataupu o loo sosoo ai. I le fuaiupu e sefulu ma le tolu, o le mala e faasino i le tapunia o faitotoʻa i le malo o le lagi. O faitotoʻa o le Lagi e liligi mai ai le timu mulimuli. O mala e valu e faatatau ia i latou o ē fai mai e tatala le faitotoʻa e lē mafaia e se tagata ona tatala ma tapunia le faitotoʻa e lē mafaia e se tagata ona tapunia. I le faaaliga, na faaalia ai iā Sister White i latou o ē e leʻi mulimuli iā Keriso i totonu o le Mea e Sili ona Paia, a o lafo atu a latou tatalo i le mea paia gaogao lea sa i ai Satani, o lē na faafoliga o ia o Keriso, ma taitaiina i latou e talitonu o loo lelei mea uma. Sa latou toe tatalaina le mea paia, ma tapunia le Mea e Sili ona Paia.

> “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.

> “වෙහෙසකර භීතියෙන් බොහෝ දෙනා යුදෙව්වන් ක්‍රිස්තුස්ව ප්‍රතික්ෂේප කොට කුරුසියේ ඇණ ගැසූ මාර්ගය දෙස බලති; ඔවුහු උන්වහන්සේට කරන ලද නින්දිත අපහාසයේ ඉතිහාසය කියවමින්, තමන් උන්වහන්සේට ප්‍රේම කරන බවත්, පේත්‍රස් කළාක් මෙන් උන්වහන්සේ ප්‍රතික්ෂේප නොකළේ නම්ද, යුදෙව්වන් කළාක් මෙන් උන්වහන්සේ කුරුසියේ ඇණ ගැසීමට නොසිටියේ නම්දැයි සිතති. එහෙත් සියල්ලන්ගේ හදවත් කියවන දෙවියන්වහන්සේ, ඔවුන් තමන් තුළ තිබෙන බව ප්‍රකාශ කළ යේසුස් කෙරෙහි වූ ඒ ප්‍රේමය පරීක්ෂාවට ලක් කර ඇත. පළමු දූතයාගේ පණිවිඩය පිළිගැනීම පිළිබඳව මුළු ස්වර්ගයම ගැඹුරුම උනන්දුවෙන් බලා සිටියේය. එහෙත් යේසුස්ට ප්‍රේම කරන බව ප්‍රකාශ කළ බොහෝ දෙනාද, කුරුසියේ කථාව කියවද්දී කඳුළු හැලූ අයද, උන්වහන්සේගේ පැමිණීමේ සුබ ආරංචියට උපහාස කළෝය. එම පණිවිඩය ප්‍රීතියෙන් පිළිගැනීම වෙනුවට, ඔවුහු එය භ්‍රමයක් බව ප්‍රකාශ කළෝය. උන්වහන්සේගේ ප්‍රකාශවීම ප්‍රේම කළ අය ඔවුහු ද්වේෂ කළෝය, ඔවුන්ව සභාවලින් නෙරපූහ. පළමු පණිවිඩය ප්‍රතික්ෂේප කළ අය දෙවැනි පණිවිඩයෙන් ප්‍රයෝජනයක් ලබන්නට නොහැකි වූහ; එසේම, ස්වර්ගීය ශුද්ධස්ථානයේ අතිශුද්ධ ස්ථානයට යේසුස් සමඟ ඇදහිල්ලෙන් පිවිසීම සඳහා ඔවුන් සූදානම් කිරීමට තිබූ මධ්‍යරාත්‍රි හඬින්ද ඔවුන්ට ප්‍රයෝජනයක් නොලැබුණි. පෙර පණිවිඩ දෙක ප්‍රතික්ෂේප කිරීමෙන්, ඔවුන්ගේ බුද්ධිය එතරම් අඳුරු කරගෙන සිටිති, අතිශුද්ධ ස්ථානයට පිවිසෙන මාර්ගය පෙන්වන තුන්වන දූතයාගේ පණිවිඩය තුළ ඇති ආලෝකය කිසිවක් ඔවුන්ට දැකගත නොහැක. යුදෙව්වන් යේසුස්ව කුරුසියේ ඇණ ගැසූ ලෙසම, නාමමාත්‍ර සභාවන් මේ පණිවිඩ කුරුසියේ ඇණ ගසා තිබෙන බව මම දුටුවෙමි; එබැවින් ඔවුන්ට අතිශුද්ධ ස්ථානයට යන මාර්ගය පිළිබඳ දැනුමක් නැත, එහි යේසුස්වහන්සේගේ මැදිහත්වීමෙන්ද ඔවුන්ට ප්‍රයෝජනයක් ලබන්නට නොහැක. තමන්ගේ අර්ථශූන්‍ය පූජා ඔප්පු කළ යුදෙව්වන් මෙන්ම, යේසුස්වහන්සේ අත්හැර ගිය මණ්ඩපයට ඔවුහු තමන්ගේ අර්ථශූන්‍ය යාච්ඤා උත්සර්ග කරති; වංචාව ගැන සතුටු වන සාතන්, ආගමික ස්වභාවයක් ගෙන, තම බලයෙන්, තම ලකුණු හා බොරු අද්භූත කාර්යයන් සමඟ ක්‍රියා කරමින්, ක්‍රිස්තියානි බව ප්‍රකාශ කරන මේ අයගේ මනස් තම වෙතට මෙහෙයවමින්, ඔවුන් තම උගුලෙහි තදින් බැඳ තැබීමට යෙදේ.” 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.

Ndima ya khumi na ziwiri ndi matsoka chifukwa cha kulanda nyumba za akazi amasiye ndi kupemphera kwautali. Matsoka a m’ndima ya khumi na zitatu ndi a chifukwa chopanga otembenuka awo kukhala ana a gehena owirikiza kawiri kuposa iwo eniwo. M’ndima ya khumi na inayi kufikira ya makumi awiri ndi awiri, oipa akulumbira m’Kachisi.

> “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 haisi mashoko aSister White, asi mashoko aIshe, uye nhume Yavo yandipa iwo kuti ndiakupai. Mwari vanokudanai kuti murege kushandira zvinopesana navo. Kurairwa kukuru kwakapiwa pamusoro pevanhu vanozviti maKristu asi vachiratidza hunhu hwaSatani, vachidzivisa mukufamba kwemweya, mushoko, nomuchiito kufambira mberi kwechokwadi, uye zvirokwazvo vari kutevera nzira yavari kutungamirirwa naSatani. Mukuoma kwemwoyo yavo vakabata simba risiri ravo nenzira ipi neipi, uye ravasingafaniri kushandisa. Mudzidzisi mukuru anoti, ‘Ndichapidigura, ndichapidigura, ndichapidigura.’ Vanhu vanotaura muBattle Creek vachiti, ‘Tiri temberi yaShe, temberi yaShe’ asi vari kushandisa motowo zvawo. Mwoyo yavo haina kunyoroveswa nokukundwa nenyasha dzaMwari.” Manuscript Releases, bhuku 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.

Muvhesi wa vhuvhili na vhuṋa, khombo i ambiwa nga ha u litsha khaṱhulo, khathutshelo, na u fulufhedzea. Mivhesi ya vhuṱanu na vhurathi i amba nga ha u ita zwine zwa nga hu khou kunakisiwa nnḓa ha khaphu, ngeno ngomu hu songo kunakisiwa.

> “‘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.

> “‘Tina fuma bupfumi lebyi,’ muphostola a ya emahlweni, ‘eka swibye swa vumba, leswaku ku tlakuka lokukulu ka matimba ku va ka Xikwembu, ku nga ri ka hina.’ Xikwembu a xi nga ha va xi tivisile ntiyiso wa xona hi tintsumi leti nga riki na xidyoho, kambe lowu a hi wona pulani ya xona. Xi hlawula vanhu, vanhu lava rhendzeriweke hi ku tsana, leswaku va va switirhisiwa eku hetisiseni ka makungu ya xona. Bupfumi lebyi nga na nxavo lowu nga ringaniki byi vekiwa eka swibye swa vumba. Hi ku tirhisa vanhu, mikateko ya xona yi fanele ku hundziseriwa emisaveni. Hi vona, ku kwetsima ka xona ku fanele ku voninga ku nghena emunyameni wa xidyoho.” Acts of the Apostles, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Ipapo andima makumi maviri nechinomwe nemakumi maviri nesere zvinoratidza vakaipa samakuva akazodzwa jena, zvichibatanidzwa naShebhina waIsaya chitsauko makumi maviri nembiri, apo Shebhina aizvikudza neguva rakanaka raakanga achivaka, asi raaisazombovigwa mariri, nokuti Mwari akanga achizomukandira kubva mumuromo maVo kuenda kumunda uri kure. Munda uri kure unomiririrwa neguva romuporofita wenhema weBheteri, iro rakaita kuti muporofita asingateereri avigwe muguva rimwe chetero. Ipapo nhamo yechisere inoti:

> 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.

> Mune nhamo kwamuri, vanyori naVaFarisi, vanyengeri! Nokuti munovaka makuva evaprofita, uye munoshongedza marinda evakarurama, muchiti, Dai taivapo pamazuva amadzibaba edu, tingadai tisina kubatana nawo mukudeurwa kweropa revaprofita. Naizvozvo munozvipupurira pachenyu kuti muri vana veavo vakauraya vaprofita. Zadzisai zvino chiyero chamadzibaba enyu.

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

> Mwi nyoka, mwi ulelwelo lwa njoka za sumu, mungapona uli ku chilango cha ku gehena uli shani?

> 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.

> Naizvozvo, tarisai, ndinotuma kwamuri vaprofita, navakachenjera, navanyori; uye vamwe vavo muchavauraya nokuvapinza pamuchinjikwa; uye vamwe vavo muchavarova mumasinagoge enyu, muchivatambudza kubva paguta kuenda kuguta; kuti pamusoro penyu pauye ropa rose rakarurama rakadeurwa panyika, kubva paropa raAbheri akarurama kusvikira paropa raZakaria mwanakomana waBarakia, wamakauraya pakati petemberi nearitari.

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

> Zvirokwazvo ndinoti kwamuri, Zvinhu izvi zvose zvichauya pamusoro porudzi urwu. Mateo 23:29–36.

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

Nyoka, ambao ni kizazi cha nyoka wa sumu, wanahukumiwa katika kifungu hicho. Katika kifungu hicho hukumu haitegemei ushuhuda wa malkia wa Sheba na Ninawi, bali damu ya Habili hadi Zekaria. Kizazi cha nne, ambao ni nyoka wa sumu, wanahukumiwa kwa mashahidi wawili kutoka katika historia ya nje ya Israeli ya kale na mashahidi wawili kutoka katika historia ya ndani ya Israeli ya kale. Luka sura ya tatu ni rejeo la mwisho kati ya marejeo manne kuhusu nyoka wa sumu wa kizazi cha nne na cha mwisho, na ni sambamba tu na Mathayo sura ya tatu. Marejeo manne yanayotambulisha kwamba wakati wa hukumu ya mwisho ya nyumba ya Mungu, katika kizazi cha nne, jamii moja itaidhihirisha tabia yake kama wana na binti za Shetani, na jamii nyingine kama wana na binti za Mungu. Mchakato wa kujaribiwa unaoanzisha utengano huanza wakati mjumbe anayeitengeneza njia kwa ajili ya Mjumbe wa Agano anapoinua sauti yake jangwani.

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 mwambaro mutagatifu w’Ibyanditswe, amazina si ibimenyetso by’itandukaniro gusa, ahubwo ni ubuhanuzi bwongorerwa—indirimbo za kabiri ziririmbirwa munsi y’uruhu rw’amateka, zigaragaza umutima wo gucungurwa. Iyo ibisobanuro by’abakomoka kuri Adamu kugeza kuri Nowa biteguwe mu nteruro imwe, bivamo ubutumwa buhuje n’amateka ahagarariwe n’urwo rubyaro. Adamu bisobanura “umuntu,” kandi Seti bisobanura “uwashyizweho.” Enoshi bisobanura “umunyamibereho upfa” (ugengwa n’urupfu), kandi Kenani bisobanura “agahinda.” Binyuze mu “guhimbazwa/umugisha by’Imana” (Mahalaleli), Ijuru “ryamanutse” (Yaredi). Ijuru ryamanutse nk’“uwiyeguriye cyangwa uwasizwe” (Enoki), watangaje ubutumwa bw’urubanza binyuze mu mwana we Metusalemu (“napfa, bizoherezwa”). Urupfu rwe rwari kuba impinga y’isukwa “rikomeye” rya Mwuka Wera, rihagarariwe na Lameki (umwuka) wifatanyije na Metusalemu nk’uko Kuremera kwa Saa Sita z’Igicuku kwifatanyije na marayika wa kabiri. Metusalemu yari marayika wa kabiri, kandi Lameki yari Kuremera kwa Saa Sita z’Igicuku kwageze ku mpinga 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.”

ເມື່ອກັ່ນຄວາມໃຫ້ກະທັດຮັດຍິ່ງຂຶ້ນ, ຊື່ເຫຼົ່ານັ້ນປະກາດວ່າ: “ມະນຸດໄດ້ຖືກກຳນົດໃຫ້ເປັນຜູ້ຕ້ອງຕາຍ, ຢູ່ໃຕ້ຄວາມເສົ້າໂສກແລະຄວາມຕາຍ, ອັນເປັນຜົນສືບເນື່ອງມາຈາກອາດາມຄົນທຳອິດ; ແຕ່ໂດຍພຣະພອນຂອງພຣະເຈົ້າ, ພຣະຄຣິດໄດ້ຊົງຖວາຍພຣະອົງເອງເພື່ອສະເດັດລົງມາ, ປະກາດການພິພາກສາຜ່ານການສິ້ນພຣະຊົນຂອງພຣະອົງເທິງໄມ້ກາງແຂນ, ຊຶ່ງຕໍ່ມາໄດ້ຕາມມາດ້ວຍການເທລົງຢ່າງຊົງລິດອຳນາດຂອງພຣະວິນຍານບໍຣິສຸດ.”

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.

Mazita khumi agha ghakuvikilira uthenga wa Uthenga Uwemi apo ghakulongora mbiri ya charu kufuma pa kulengeka m’paka ku vula yaumaliro, ndipo ghakafika pa kufikaso kwachiŵiri. Chisimikizgo ichi, icho chabisika mu mazina, chikusanga chakuyana nacho mu Chivumbuzi. Genesis yikupereka mbadwo wa alpha, ndipo 144,000 a pa Chivumbuzi 7 ŵakupereka kufiskika kwa omega mu ŵakusalira ŵakusindikizgika.

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.”

Judha zvinoreva “kurumbidza,” Rubheni zvinoreva “tarirai, mwanakomana,” Gadhi zvinoreva “rombo rakanaka/hondo,” Asheri zvinoreva “anofara/akaropafadzwa,” uye Nafutari zvinoreva “kurwa.” Manase zvinoreva “kuita kuti kukanganwike,” Simiyoni zvinoreva “kunzwa,” Revhi zvinoreva “kubatanidzwa/kunamatirwa,” Isakari zvinoreva “mubayiro,” Zebhuruni zvinoreva “kukudzwa/kugara,” Josefa zvinoreva “kuwedzera,” uye Bhenjamini zvinoreva “mwanakomana woruoko rworudyi.”

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.

Avo vanotevera Shumba yorudzi rwaJudha ndivo vanakomana vaMwari, vakaropafadzwa nerombo rakanaka pavano pfuura nomumuitiro wokuedzwa wokurwa naMwari sezvakaita Jakobho. Kupfurikidza nokurwa uku, zvivi zvavo zvinokanganwikwa mumuitiro wokuitwa vatsvene unobudiswa nokunzwa Shoko raMwari, izvo zvinovabatanidza naKristu muukama hwesungano. Mubayiro wavo ndowokugara zvine rukudzo naKristu pachigaro Chake choushe, vagere munzvimbo dzokudenga apo Mwari anovashandisa kuwedzera umambo hwake—achidana chaunga chikuru kuti chibude muBhabhironi savanakomana voruoko rwake rworudyi.

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.

වංශවෘක්ෂය අනුව ලේයාගේ පුත්‍රයෝ හය දෙනෙක් වූහ: රූබෙන්, යූදා, ශිමියොන්, ලේවී, ඉස්සාකර් සහ සෙබුලූන්ය. “සුවඳැති බිඳිමක්” යන අර්ථය දෙන ඇයගේ දාසිය වූ සිල්පාට පුත්‍රයෝ දෙදෙනෙක් වූහ—ගාද් සහ ආෂේර්ය. රාහෙල්ගේ පුත්‍රයෝ දෙදෙනා වූයේ යෝසෙප් සහ බෙන්යමින්ය. “ලජ්ජාශීලී හෝ භීතිමත්” යන අර්ථය ඇති රාහෙල්ගේ දාසිය වූ බිල්හාගේ පුත්‍රයෝ ඩාන් සහ නප්තාලීය. අනාවැකිමය ලෙස මෙහි වංශාවලිය සලකා බැලිය යුතු රේඛා කිහිපයක් සපයයි. උත්පත්ති පොතේ පස්වන පරිච්ඡේදයේ අල්ෆා සහ පරම්පරා දහයට විරුද්ධව, ඔමේගා සතුව තමන්ටම විශේෂ අනාවැකිමය විචල්‍යයන් සමඟ වංශජයන් දොළොස් දෙනෙක් ඇත. එක්ලක්ෂ හතළිස් හතර දහස අතර ඩාන් සඳහන් නොකෙරේ; ඔහුගේ සහෝදර එප්‍රායිම් වෙනුවට මනස්සේ යොදන ලදී.

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.

Ukoo wa alfa wa Mwanzo unalingana na ukoo wa omega wa Ufunuo, kwa maana Mwanzo humtambulisha Kristo katika kazi yake ya kimungu ya wokovu, na Ufunuo huwatambulisha wale ambao, katika utimilifu wa omega wa unabii huo wa alfa, hutimiza kikamilifu ahadi na unabii uleule uliowekwa wazi katika unabii wa alfa.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Ku tirhisiwa ka mitila leyi yimbirhi hakanyingi ku endliwa hi vafundhisi va tidyondzo ta vukhongeri, kambe a swi tshama swi endliwa hi langutelo ra maendlelo ya “rilayini ehenhla ka rilayini.” Timfumo timbirhi ta vatukulu eka Genesa ni Nhlavutelo ti nyikela timbhoni timbirhi leswaku Xikwembu xi vulavula hi xiyimo xa vumbirhi. Ririmi rin’wana i vumbhoni lebyi tsariweke hilaha byi tsariweke hakona, kutani layini ya vumbirhi endzeni ka vumbhoni byebyo yi vekiwa emahlweni hi xiyimo xa xikombiso. Vafundhisi va tidyondzo ta vukhongeri hi ntolovelo a va yi emahlweni ku tlula ku vona ka le henhla ntsena mayelana ni rungula leri hundzisiwaka hi tinhlamuselo ta mavito eka Genesa ni Nhlavutelo. Leswi va swi vonaka va swi teka tanihi nchumu wo hlawuleka lowu vulavulaka ngopfu hi vutlhari bya vona bya vumunhu, hilaha swi kombisiwaka hakona hi vuswikoti bya vona byo tikhoma tanihi vo kwetsima byo vona xifananiso endzeni ka tinhlamuselo ta mavito. A va tshameli ku vona rungula leri vekiweke emahlweni eka vana lava khume-mbirhi va Ishmaele. A va swi voni hi ndlela leyi faneleke swivongo swa Yesu eka Matewu na Luka. A va swi voni swivongo swa tihosi ta nkombo to hetelela ta Yuda, ni tihosi ta nkombo to hetelela ta Israele, kumbe tihosi ta nkombo to sungula ta Yuda kumbe tihosi ta nkombo to sungula ta Israele.

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.

Kana ndichiti havazvioni, ndinoreva kuti kana ukabvunza Google kana kune dzidziso pamusoro pemadzinza aya, mhinduro inova “hongu,” pamusoro paAdhamu kusvika kuna Noa muna Genesisi, uye “hongu” pamusoro pevane zviuru zana nemakumi mana nezvina. Asi vanoshandisa here madzitateguru gumi aAbramu ari muna Genesisi gumi nerimwe nenzira iyi? Kwete. Vanoshandisa here dzinza raKaini nedzinza raSeti? Hongu, asi zvakatsauka zvikuru kubva pane zvarinoreva chaizvo, zvokuti zvinoita sokunge vari kutaura pamusoro pechimwe chidzidzo chose. Pasina mubvunzo vanobatawo madzinza aKristu ari muna Mateo naRuka, asi zvakare, vanopfuurawo chinangwa nechiyero chikuru. Unobvunza kuti nei izvozvo zvichikosha? Nokuti ndinoda kupa muono wakazara wemitsetse iyi yemadzinza echiporofita, uye ndinoda kujekesa kubva pakutanga kuti ndiri kuedza kuzivisa kukosha kwechizvarwa chechina sechiratidzo chechiporofita cheBhaibheri. Muono wakazara wemadzinza aya uchabatsira panyaya iyoyo, asi kwaizova kusava nehanya kune ani naani zvake kana vachifunga kuti pfupiso iri nyore yezvinhu izvi zvichatevera ndiyo yose iripo kuti inzwisiswe pamusoro pemitsetse iyi yemadzinza.

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.

Pashure pehama hwaAdhamu kusvikira kuna Noa, tinowana mitsetse miviri yedzinza muzvitsauko zvina nezvishanu zvaGenesi. Mitsetse miviri iyi inomiririrwa nezvizvarwa zvaKaini nezvizvarwa zvaSeti. Kusiyana nerudzi rwedzinza rwaAdhamu kusvika kuna Noa rwairatidza zvizvarwa gumi, mutsetse waSeti newaKaini zvose zvinoratidza zvizvarwa zvisere. Nokuda kwechikonzero ichi, zvinofanira kutariswa senguva mbiri dzina. Seti naKaini zviratidzo zvesungano, uye Kaini anomirira avo vari muna Isaya makumi maviri nesere nemakumi maviri nepfumbamwe, vanoita sungano yerufu, iyo inofanira kubviswa pakuuya kwechikwapuro chinofashukira. Ndivo vanovaka dzimba dzavo pamusoro pejecha. Avo vanovaka pamusoro peDombo, vanoita sungano youpenyu sezvinomiririrwa muna Petro wokutanga, chitsauko chechipiri, savaya vakaravira kuti Ishe akanaka, uye ndivo “rudzi rwakasarudzwa.” “Vazhinji” vanovaka pamusoro pejecha, asi “vashoma” ndivo vakasarudzwa.

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.

Dzinza la Kaini ndi ng’oma ya chiwawani mu sumfoni ya mazina, pakuti mazinaŵa yimikira uchindami wa ŵanthu uwo ngwa pachabe, uwo ukuziska ku kuzendazenda kwambura chilato, pamanyuma pakuti wachapika na kuchanya. Pakuleka kupulikira chenjezgo, mphapu ya Kaini yikuvumbura uchiuta wautesi, wakubenekelereka mu nkhongono ya ŵanthu ya kuwezgera, iyo yikuyimiririka na luso lwa ŵanthu, ilo likupangira chikhalidwe cha chisulo; chakutowa, kweni chankhaza, ndipo chambura chigomezgo. Mazgu ghaumaliro agha ni chidule cha uthenga uwo uli mu mibadwo eyiti ya Kaini uwo ukufuma mu 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.

Umudugudu wa Seti usubiza umudugudu wa Kayini ku bwiza. Mu ntege nke z’umuntu zashyiriweho abantu, abambaza Imana bazahindurirwa agahinda kabo kabe ishimwe ubwo ijuru rizamanuka. Bagendeye mu budahemuka inzira izamuka igana ku ikuzo, mu gihe cy’igeragezwa, kugeza ku gutaka ngo “ibyiringiro,” bizana uburuhukiro, binyuze mu mazi y’agakiza. Iryo jambo rya nyuma ni incamake y’ubutumwa buri mu bisekuruza 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.

Chifukwa cha kugawa mibadwo isanu ndi itatu kukhala magulu awiri a mibadwo inayi chinakhazikitsidwa pa sitepe yoyamba ya pangano, pamene uneneri wa ukapolo ku Igupto unazindikiridwa kukhala zaka 400, ndiponso kuti zaka 400zo zidzatha pa m’badwo wachinayi. Pamene umboni wa Paulo uphatikizidwa mu uneneri wa pangano la alpha, umatulutsa nyengo ziwiri za zaka 215 zomwe zinali ndi mibadwo inayi m’nyengo iliyonse. Mibadwo isanu ndi itatu, m’zaka 430, ikuimira nyengo ziwiri za zaka 215. Nyengo yoyamba ikuimiridwa ndi Farao wabwino amene anamudziwa Yosefe. Patadutsa zaka 215, panali Farao watsopano, amene sanamudziwe Yosefe. Kenako gulu lotsatira la mibadwo inayi linayamba.

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.

Zvizvarwa zvisere zvakakamurwa zvakaenzana kuva nguva mbiri, zvichiratidzwa pachena senguva yadzo yezvizvarwa zvina, zvinotsigira kushandiswa kwezvizvarwa zvisere zvaKaini nezvaSeti nenzira imwe cheteyo. Kana kushandiswa ikoko kwaitwa, zvino unowana zvizvarwa zvisere zvaSeti zvakarongedzwa zvinoenderana nezvizvarwa zvisere zvaKaini. Kaini anomirira vazhinji vanogamuchira mucherechedzo wechikara, uye Seti anomirira vashoma vanogamuchira chisimbiso chaMwari. Kaini ndiye chiratidzo chevanhu, uye Seti ndiye chiratidzo chevanhu chakabatanidzwa noUmwari mumamiriro esungano yaNoa, asiwo; mutsara waJosefa naMozisi uri mumamiriro esungano yaAbrama.

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.

Pashure muchitsauko chegumi nerimwe, dzinza revanhu vakasarudzwa rinomiririrwa namazita gumi kubva kuna Shemu kusvikira kuna Abrama. Chitsauko chegumi nerimwe inyaya yeshongwe yeBhabheri, asiwo dzinza revanhu vakasarudzwa, sezvarinomiririrwa naAbrahama. Chitsauko chegumi nerimwe chinotangisa vanhu vakasarudzwa vaifanira kupinda musungano yakapetwa katatu naMwari. Nhanho yechitatu neyokupedzisira yakanga iri chibayiro chaIsaka muchitsauko chemakumi maviri namaviri. Chitsauko “gumi nerimwe” ndicho kutanga kwealpha, uye chitsauko “makumi maviri namaviri” ndicho kuguma kweomega. Kutenda kunodikanwa kuti munhu anzwe inzwi raMwari mukureva kwamazita, hakuna kusiyana nokutenda kunodikanwa kuti anzwe inzwi rake muhuwandu hweShoko rake. Mashandisirwo edzinza asingatorwi navadzidzi vezvouMwari, ndedzinza raIshmaeri, chiratidzo cheChiIslam.

> 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.

> អស់​ទាំង​នេះ​ជា​ឈ្មោះ​កូន​ប្រុស​របស់​អ៊ីស្មាអែល តាម​ឈ្មោះ​របស់​ពួក​គេ ស្រប​តាម​ពូជពង្ស​របស់​ពួក​គេ៖ កូន​ច្បង​របស់​អ៊ីស្មាអែល​គឺ នេបាយ៉ុថ; កេដារ អាដបេអែល និង​មិបសាម ក៏​មាន​មិស្មា ឌូម៉ា និង​ម៉ាស្សា ហាដារ និង​ថេម៉ា យេធូរ ណាភីស និង​កេដេម៉ា។ ទាំង​នេះ​ជា​កូន​ប្រុស​របស់​អ៊ីស្មាអែល ហើយ​ទាំង​នេះ​ជា​ឈ្មោះ​របស់​ពួក​គេ តាម​ទីក្រុង​របស់​ពួក​គេ និង​តាម​បន្ទាយ​របស់​ពួក​គេ ជា​មេ​ដឹកនាំ​ដប់​ពីរ​នាក់ ស្រប​តាម​ជាតិ​សាសន៍​របស់​ពួក​គេ។ លោកុប្បត្តិ ២៥:១៣–១៦។

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.

Wakati ufafanuzi wa majina haya kumi na mawili unapowekwa pamoja kuwa kauli moja, husomeka hivi: “Kwa unabii wazao wa Ishmaeli ni watu wenye ngozi nyeusi, wenye kuzaa sana, wanaosifika kama mashujaa wa vita, lakini wamehuzunishwa kihistoria na kinabii tarehe 11 Agosti 1840 na baadaye tarehe 11 Septemba 2001. Katika historia ya Biblia wanaitwa wana wa mashariki. Walitokea Uarabuni, ambako hukuzwa viungo vyenye harufu nzuri vinavyotumiwa katika huduma za patakatifu pa Kiebrania. Neno ‘wauaji wa siri’ limetokana na historia ya Kiislamu na linawakilisha mauti inayoletwa kwa ukimya. Katika wakati wa Vita vya Msalaba, Uislamu uliifunga, uliizunguka na kuizingira Ulaya ya Kikatoliki, lakini kuzuiliwa kwao baadaye kuliashiria kuwasili kwa kuburudishwa kwa 1840 hadi 1844, na pia tangu 9/11 hadi kufikia mgogoro wa sheria ya Jumapili. Ufafanuzi wa majina kumi na mawili ya wana wa Ishmaeli yote yanawakilishwa katika kauli iliyotangulia kwa herufi nzito.”

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.

Majina kumi na mawili ya ukoo wa Ishmaeli yanawakilisha kumi na tatu, ikiwa Ishmaeli mwenyewe atajumuishwa katika orodha hiyo. Kumi na tatu ni namba ya kiishara ya “uasi,” ambalo ndilo Hagari alilofanya, na hilo likasababisha Ibrahimu kuruhusu Hagari na Ishmaeli kufukuzwa. Paulo anatumia tukio hilo kueleza kufukuzwa kwa Israeli ya kale kuwa watu wa agano la Mungu, wakati huohuo alipokuwa akianzisha agano na bibi-arusi Wake Mkristo.

> 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.

> Nokuti zvakanyorwa zvichinzi, Abhurahama akava navanakomana vaviri, mumwe nowomurandakadzi, mumwe nowomukadzi akasununguka. Asi iye waibva kumurandakadzi akaberekwa maererano nenyama; asi iye waibva kumukadzi akasununguka akaberekwa nokuvimbiswa. Izvi zvinhu mufananidzo wakadzama; nokuti ava ndivo sungano mbiri; imwe inobva paGomo reSinai, inobereka kuuranda, iyo ndiHagari. Nokuti Hagari uyu iGomo reSinai riri muArabhiya, uye unofananidzwa neJerusarema riripo zvino, nokuti riri muuranda pamwe chete navana varo. Asi Jerusarema riri kumusoro rakasununguka, ndiro mai vedu tose. Nokuti zvakanyorwa zvichinzi, Fara, iwe mhanje usingabereki; putika nokuimba, iwe usingarwadzi pakubereka; nokuti wakasiiwa ane vana vazhinji kupfuura iye ane murume. Zvino isu, hama, sezvakanga zvakaita Isaka, tiri vana vechivimbiso. Asi sezvakanga zvakaita panguva iyo, iye akaberekwa maererano nenyama akatambudza iye akaberekwa maererano noMweya, ndizvo zvazvakaitawo zvino. Kunyange zvakadaro Rugwaro runoti kudii? Dzinga murandakadzi nomwanakomana wake; nokuti mwanakomana womurandakadzi haangatongovi mugari wenhaka pamwe chete nomwanakomana womukadzi akasununguka. Naizvozvo, hama, hatisi vana vomurandakadzi, asi vomukadzi akasununguka. VaGaratiya 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.

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

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

Mumaevhangeri mune marudzi maviri enhoroondo yerudzi rwaKristu. Rimwe riri muna Mateu, uye rimwe riri muna Ruka.

> 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.

> Na Jakobo akamubereka Yosefu, murume waMaria, uyo akabereka Jesu, anonzi Kristu. Naizvozvo mazera ose kubva kuna Abhurahama kusvikira kuna Dhavhidhi mazera gumi namana; uye kubva kuna Dhavhidhi kusvikira pakutapwa kuBhabhironi mazera gumi namana; uye kubva pakutapwa kuBhabhironi kusvikira kuna Kristu mazera gumi namana. Zvino kuberekwa kwaJesu Kristu kwakanga kwakadai: Maria, mai vake, akanga anyadzirwa kuna Yosefu, asi vasati vagara pamwe chete, akaonekwa ava nemimba neMweya Mutsvene. Mateo 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.

Mbiri ya dzina la Yesu monga yalembedwera na Mateyu, ikusonyeza magawo matatu ofanana a khumi na anayi, amene pamodzi amapanga nthawi imodzi ya makumi anayi na awiri. Khristu ndiye omega ya mbiri ya chipangano poyerekezera na Mose monga alpha ya mbiri ya chipangano. Mose analosera kuti Khristu adzakhala “wofanana na iyemwini.” Mose anakhala na magawo atatu a zaka makumi anayi mu moyo wake wa zaka zana limodzi na makumi awiri. Gawo lililonse la zaka makumi anayi la moyo wa Mose, likayikidwa mzere pa mzere, limathera pa Kadesi, chizindikiro cha 1863 ndi lamulo la Lamlungu. Magawo atatu a Khristu amathera pa Davide, pa ukapolo wa ku Babulo, ndi pa Khristu kutsimikizira chipangano ndi mwazi Wake pa mtanda. Davide akuyimira kukwezedwa kwa mpingo wopambana pa lamulo la Lamlungu, ndipo mzere wachiwiri ukusonyeza anamwali opusa akutengedwera ku Babulo pa lamulo la Lamlungu. Gawo lachitatu limathera pa mtanda, umene, kachiwirinso, ukuimira lamulo la Lamlungu, pamene Khristu akutsimikizira chipangano cha Abrahamu ndi a zana limodzi na makumi anayi na anayi komanso chipangano cha Nowa ndi khamu lalikulu.

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.

Xana la layini leti timbirhi ti vekiwa ehenhla ka yin’wana ni yin’wana, leswi nga twisisekaka swa hlamarisa. Malembe ya Muxe ya dzana na makume mambirhi ma hlangana ni malembe ya Nowa ya 120, naswona switukulwana swa Kriste swa makume mune na swimbirhi swi hlangana ni ku fuma ka mukriste wa mavunwa hi tin’hweti ta xikombiso ta makume mune na timbirhi enawini wa Sonto.

> 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.

> ਅਤੇ ਪ੍ਰਭੂ ਨੇ ਆਖਿਆ, ਮੇਰਾ ਆਤਮਾ ਮਨੁੱਖ ਨਾਲ ਸਦੀਵ ਨਹੀਂ ਜੁਝੇਗਾ, ਕਿਉਂਕਿ ਉਹ ਭੀ ਮਾਸ ਹੀ ਹੈ; ਤਦਾਪਿ ਉਸ ਦੇ ਦਿਨ ਇਕ ਸੌ ਵੀਹ ਵਰ੍ਹੇ ਹੋਣਗੇ। ਉਤਪੱਤੀ 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.

Pamwe chete nedzinza rakanyorwa naMateo, rinonyanya kusimbisa sungano yaAbhurahama, dzinza raKristu, sezvarakaiswa pachena naRuka, rinodzokera shure kusvikira pakusika, nokudaro richisimbisa sungano youpenyu yakatyokwa naAdhamu muEdheni. Dzinza raRuka rinotanga naJesu, rikazodzokera shure nomudzinza Rake kusvikira kuna Adhamu, anozivikanwa somwanakomana waMwari. Mutsetse uyu unopera noAdhamu wechipiri akakwana, uye unotanga noAdhamu wokutanga akakwana. Kubva kuna Adhamu wokutanga kusvikira kuna Adhamu wechipiri kunoratidzwa sezvizvarwa makumi manomwe nezvinomwe.

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.

Mađumbukiro eMalembo aMutsvene anomirira mitsara yechokwadi. Tichangobva kuona yakati wandei inopfuura zvikuru zvapupu zvinodiwa kuti chokwadi chisimbiswe. Mitsara yemadzinza iyi ine izwi rekuzadzikiswa kwenhoroondo nezviporofita zveramangwana, uye inewo izwi raPalmoni, Muverengi Anoshamisa wezvakavanzika, nokuti zvimhingamipinyi zvenhamba zvakaiswa mukati memitsara yacho zvinopa izwi rechipiri. Awo mazwi maviri anonzwikwa pamwe chete nerimwe izwi rechitatu, izwi reNyanzvi Inoshamisa yeMitauro, akasika uye anodzora zvinhu zvose, kusanganisira mazita avanhu, enzvimbo, nezvinhu.

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

Yohana paakatendeuka kuti aone sauti iliyokuwa nyuma yake, ilikuwa kama sauti ya maji mengi, na Danieli alipokuwa na maono hayo hayo, sauti yake ilikuwa sauti ya umati. Ujumbe wa juu juu wa Maandiko, pamoja na majina yanayopatikana pamoja na ujumbe huo, na pia uhesabuji uliomo ndani ya ujumbe huo, ni sauti tatu katika kifungu kimoja. Unapochukua mstari wenye sauti hizo tatu na kuuweka juu ya mstari sambamba, sauti tatu huwa sauti nyingi.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Zvino inzwi rikabuda pachigaro choushe, richiti, Rumbidzai Mwari wedu, imi mose varanda vake, nemi vanomutya, vaduku navakuru. Zvino ndakanzwa sokunge inzwi reboka guru revanhu, uye sokunge inzwi remvura zhinji, uye sokunge inzwi rokutinhira kukuru, richiti, Hareruya: nokuti Ishe Mwari Wamasimba Ose anotonga. Zvakazarurwa 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.

Baadhi ya nasaba zenye umuhimu mkubwa zaidi zinapatikana katika wafalme wa Israeli. Wafalme saba wa kwanza wa Israeli, ufalme wa kaskazini, wanaishia kwa Ahabu, Yezebeli na Eliya, hivyo wakiiwakilisha sheria ya Jumapili. Mstari wa wafalme saba wa mwisho wa makabila ya kaskazini huanza katika sheria ya Jumapili na kuishia kufungwa kwa muda wa rehema kwa wanadamu, wakati Mikaeli anaposimama katika Danieli 12. Wafalme saba wa kwanza wa Yuda wanaonyesha historia kutoka sheria ya Jumapili hadi Mikaeli anaposimama, na wale saba wa mwisho wanatambulisha historia inayoelekea kwenye sheria ya Jumapili. Mistari miwili ya nasaba, yote miwili ikiwa na historia ya alfa na historia ya omega. Historia ya alfa ni kipindi kutoka 9/11 hadi sheria ya Jumapili, na kipindi cha omega ni kutoka sheria ya Jumapili hadi kufungwa kwa muda wa rehema. Wafalme saba wa kwanza wa Israeli wanalingana na wafalme saba wa mwisho wa Yuda; na wafalme saba wa mwisho wa Israeli wanalingana na wafalme saba wa kwanza wa Yuda.

We will continue in the next article.

Tichaenderera mberi munyaya inotevera.

> “Be Steadfast Unto the End

> “Wanġina ube nagmandam tubtub sa panagpatingga”

> “[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.

> “[Chakazarurwa 1:1, 2, zvakatorwa.] Bhaibheri rose chikazaruro; nokuti chakazarurwa chose chinouya kuvanhu kubudikidza naKristu, uye zvose zvinotenderera maari. Mwari akataura kwatiri noMwanakomana Wake, watiri vake nokusika uye nokudzikinurwa. Kristu akauya kuna Johani, aive muutapwa pachitsuwa chePatimosi, kuti amupe chokwadi chemazuva okupedzisira aya, kuti amuratidze izvo zvinofanira kukurumidza kuitika. Jesu Kristu ndiye muchengeti mukuru wezvakazarurwa zvoumwari. Kubudikidza naye ndimo matinowana ruzivo rwezvatinofanira kutarisira muzviitiko zvokupedzisira zvenhoroondo yenyika ino. Mwari akapa chikazaruro ichi kuna Kristu, uye Kristu akachizivisa kuna Johani.”

> “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.

> “Yohane, mudzidzi anodikanwa, ndiye akanga asarudzwa kuti agamuchire chizaruro ichi. Ndiye akanga ari wokupedzisira kusara ari mupenyu pakati pavadzidzi vokutanga vakasarudzwa. Pasi pehurongwa hweTestamende Itsva akakudzwa sezvakakudzwa muprofita Danieri pasi pehurongwa hweTestamende Yekare.

> “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.

> “Mirayiridzo yaifanira kuudzwa Johane yakanga yakakosha zvikuru zvokuti Kristu akabva kudenga kuti aipe kumuranda Wake, achimuudza kuti aitumire kumakereke. Mirayiridzo iyi inofanira kuva chinhu chokudzidza kwedu nokungwarira uye nomunyengetero; nokuti tiri kurarama panguva iyo vanhu vasiri pasi pedzidziso yoMweya Mutsvene vachapinza dzidziso dzenhema. Vanhu ava vave vakamira panzvimbo dzakakwirira, uye vane urongwa hwokuzvikudza hwavanoda kuita. Vanotsvaka kuzvikwidziridza, uye kushandurudza zvachose maonero ose ezvinhu. Mwari akatipa mirayiridzo inokosha chaiyo kuti itichengetedze kubva kuvanhu vakadaro. Akarayira Johane kuti anyore mubhuku izvo zvaizofanira kuitika muzviitiko zvokupedzisira zvenhoroondo yenyika ino.”

> “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.

> “Pashure pokupfuura kwenguva, Mwari vakapa kuvateveri Vavo vakatendeka misimboti inokosha yechokwadi chiripo panguva ino. Misimboti iyi haina kupiwa kuna avo vakanga vasina kumbova nechikamu mukuziviswa kwemashoko engirozi yokutanga neyechipiri. Yakapiwa kuvashandi vakanga vave nechikamu mubasa iri kubva pakutanga.

> “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.

> “ඔවුන් අත්දැකීම් මෙසේ ගමන් කළ අය, අපව සත්වන දින ඇඩ්වෙන්ටිස්ට්වරුන් බවට පත් කළ මූලධර්මයන්හි පර්වතයක් මෙන් ස්ථිරව සිටිය යුතුය. ඔවුන් දෙවියන් සමඟ එක්ව වැඩකරන්නන් විය යුතු අතර, සාක්ෂිය බැඳ තබමින්ද, උන්වහන්සේගේ ශිෂ්‍යයන් අතරේ ව්‍යවස්ථාව මුද්‍රා කරමින්ද සිටිය යුතුය. බයිබලීය සත්‍යයේ පදනමක් මත අපගේ කාර්යය පිහිටුවීමෙහි සහභාගී වූ අය, නිවැරදි මාර්ගය පෙන්වා දුන් සලකුණු දන්නා අය, ඉතා උසස් වටිනාකමක් ඇති සේවකයන් ලෙස සැලකිය යුතුය. ඔවුන්ට භාර දෙන ලද සත්‍යයන් සම්බන්ධයෙන් ඔවුන්ගේ පෞද්ගලික අත්දැකීමෙන් කතා කළ හැක. මේ මිනිසුන් ඔවුන්ගේ ඇදහිල්ල අවිශ්වාසයට වෙනස් කිරීමට ඉඩ නොදිය යුතුය; තෙවන දේවදූතයාගේ ධජය ඔවුන්ගේ අත්වලින් ගෙන යාමට ඔවුන් ඉඩ නොදිය යුතුය. ඔවුන් තම විශ්වාසයේ ආරම්භය අවසානය දක්වා ස්ථිරව තබාගත යුතුය.”

> “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.

> “Jehovha akazivisa kuti nhoroondo yekare ichadzokororwa patinenge tichipinda mubasa rokupedzisira. Chokwadi chose chaAkapa chemazuva okupedzisira aya chinofanira kuparidzirwa kunyika. Mbiru imwe neimwe yaAkagadza inofanira kusimbiswa. Hatigoni zvino kutsauka panheyo yakagadzwa naMwari. Hatigoni zvino kupinda musangano upi noupi mutsva; nokuti izvi zvaizoreva kutsauka pachokwadi.

> “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.

> “Basa roukurapa rechimumishonari rinofanira kunatswa nokucheneswa kubva kune zvose zvingaderedza kutenda kwavatendi mune zvakaitika kuvanhu vaMwari munguva yakapfuura. Edheni, Edheni yakaisvonaka, yakasvibiswa nokupinzwa kwechivi. Zvino pane chikonzero chokudzokorora zvakaitika kuvarume vakaita basa mukumisikidzwa kwebasa redu pakutanga.

> “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.

> “Nguva nenguva tinoverenga zviziviso zverufu zvevarume vakuru venyika. Nguva yavo inosvika pakarepo, sokunge muchinguva chiduku. Vazhinji, vaifungidzirwa kuti vane utano hwakanaka, vanofa mushure memabiko, kana mushure mokuronga zvirongwa zvoudyire zvokusimudzirwa kwavo pachavo. Shoko rinobuda richiti, ‘Abatana nezvifananidzo zvake; muregei oga.’ Izvi zvinoreva kuti Ishe havachamuchengetedzi pakukuvadzwa. Rufu runokurumidza runouya, uye basa roupenyu hwake rinobatsirei? Upenyu hwake hwava kukundikana. Muti unowira pasi nokuti simba rakausimudzira rinourega kumupiro wake wokunamata zvifananidzo.”

> “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.

> “Vanhurume navakazi vanonyura mukutsvaka chinhu chokuvafadza. Vanotengesa mweya yavo pasina, uye Mwari anobvisa kutsungirira Kwake kwenguva refu. Vanosiyiwa kusarudzo yavo.

> “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.

> “Kunebamwe bari ukwizera ukuri kw’iki gihe, ariko bakamanura ukwizera kwabo bakanga kugendera mu mucyo. Ni nde noneho uzareka ku ruhande amahame ye yo kwikunda no gukunda iby’isi? Ni nde noneho uzaharanira gusobanukirwa agaciro k’ubugingo? Umuntu byamumarira iki, nubwo yakunguka isi yose, maze akabura ubugingo bwe? Cyangwa se umuntu yatanga iki ngo aguranire ubugingo bwe? Mbese mufitiye inzara n’inyota umutsima w’ubugingo n’amazi y’agakiza? Mbese mumenye agaciro k’ubugingo Kristo yapfiriye? Mbese abitirirwa ko ari Abakristo babaho bahuje n’icyo biyemerera mu kwizera? Mbese bazi agaciro k’ubugingo? Mbese baharanira kweza ubugingo bwabo binyuze mu kumvira ukuri?” Manuscript Releases, volume 20, 150, 151.

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