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

Incwadi kaJoweli neBandla labaSeventh-day Adventist laseLawodikea - Inombolo Yamashumi Amabili Nantathu

Number Twenty-Three

Lamba Makumi Mabiri na Tatu

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Munyaya yemakumi maviri nembiri ndakanyora kuti, “Zvino muchitsauko chegumi nerimwe, dzinza ravanhu vakasanangurwa rinomiririrwa namazita gumi kubva kuna Shemu kusvika kuna Abramu. Chitsauko chegumi nerimwe inyaya yeshongwe yeBhabheri, asiwo dzinza ravanhu vakasanangurwa, sezvarinomiririrwa naAbrahama. Chitsauko chegumi nerimwe chinounza vanhu vakasanangurwa vaifanira kupinda musungano yakapetwa katatu naMwari. Danho rechitatu nerokupedzisira raiva chibayiro chaIsaka muchitsauko chemakumi maviri nembiri. Chitsauko “gumi nerimwe” ndicho kutanga kwealpha uye chitsauko “makumi maviri nembiri” ndicho kuguma kweomega. Kutenda kunodiwa kuti unzwe izwi raMwari muzvinorehwa namazita, hakuna kusiyana nokutenda kunodiwa kuti unzwe izwi Rake mukuverengwa kweShoko Rake.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Chitsauko chegumi neimwe chinopa sungano yaKaini, nesungano yaAbheri. Kwamakore ose aya takaramba tichiratidza kuti hunhu hwechiporofita hwenhare yeBhabheri hunomirira sungano yekunyepedzera. Pashure pemafashamo, pakava nokushanduka kwenguva dzehutungamiri hwaMwari: mafashamo asati auya, kunamata kwaigadzirwa pasuo reEdheni; asi pashure pemafashamo, kunamata kwaifanira kuitirwa paartari. Artari yaiva nezvinodiwa zvakananga zveBhaibheri. Yaifanira kuvakwa namabwe echisikigo, pasina munhu anoapwanya kana kuavezesa. Yaifanira kuva ibwe pamusoro pebwe, pasina dhaka.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Chinangwa cha nsanja chinali kupatsa gulu la Nimurode dzina, limene limaimira khalidwe. M’nsanjamo tikuona munthu akuyesera kudzipulumutsa yekha, ndi kudzikweza yekha monga milungu ya kumwamba. Nsanjayo ndi chizindikiro cha mpingo umene umaganiza kuti ungadzipulumutse wokha, ndipo umaganiza kuti uyenera kukwezedwa, monga mafumu khumi amachitira mu Salimo 83, pamene akweza mutu wa upapa pa mgwirizano woipa wa uneneri wa Baibulo, umene umachitika pa lamulo la Lamlungu.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Rwiyo kana Pisarema raAsafi. Regai kunyarara, imi Mwari; musanyarara, uye murege kunyarara, imi Mwari. Nokuti, tarirai, vavengi venyu vari kuita bope; uye avo vanokuvengai vasimudza misoro. Mapisarema 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Jigjigu wuxuu hadda ka dib baabba’ay daadkii Nuux, sababtii Ilaahna u aqoonsaday xidhitaanka wakhtigii nimcada ee dunidii daadkii ka horraysay waxay ahayd in fikirrada dadka ay si joogto ah shar u noqdeen. Baybalku siyaabo kala duwan ayuu uga hadlaa midnimada, mid ka mid ahna waa in la isu arko “il il.” Laba ma wada socon karaan haddaanay isku raacsanayn?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Zvino ndinokukumbirisai, hama, nezita raIshe wedu Jesu Kristu, kuti mose mureve chinhu chimwe chete, uye kuti parege kuva nokupesana pakati penyu; asi kuti mubatane zvakakwana pamurangariro mumwe chete napakutonga kumwe chete. 1 VaKorinte 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Mwari paakavhiringidza mutauro pakutonga kwaakaita ushe hwaNimrodhi, zvinoratidza kuti kusati kwava nokuvhiringidzwa ikoko, vose vakanga vari mukubatana, uye naizvozvo vose vakanga vane chimiro chimwe chete; uye chimiro ichocho chaiva chitendero chakavakirwa pamabasa avanhu—zvichipesana navaya vari muchitsauko ichocho chimwe chete vanomiririrwa naAbrahama. Shemu akanga ari mweya wakatendeka panguva yaNimrodhi. Vanyori venhoroondo vanonongedzera kuna Shemu somunhu akauraya Nimrodhi, mupanduki mukuru pamberi paJehovha. Pfungwa yacho inomira yakasimba kunyange pasina maonero avanyori venhoroondo, nokuti Shemu munhu wesungano, anotevera ropa rake kuna Nowa, munhu wesungano, anotevera ropa rake shure kuna Seti, mumwewo munhu wesungano, akapinda munhoroondo yesungano kutsiva mukoma wake Abheri, uyo akanga ariwo mumwe munhu wesungano akanga ari muzukuru wakananga waAdhamu.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Genesisi 11 i mfecane lenkhulu emkhatsini waKhristu naSathane, esimeni sesivumelwano sekuphila nesivumelwano sekufa. Nimrodi umele umtingeli lomkhulu embikwaJehova, ngobe umele libandla lelinabalandzeli labanyenti. Abrama, ngekwaShemu, umele libandla lelinabalandzeli labambalwa. Shemu bekangumuntfu wesivumelwano ngesikhatsi Nimrodi akha umbhoshongo wakhe, kodvwa tivumelwano letimbili esahlukweni 11 timelelwa hhayi nguShemu naNimrodi, kodvwa nguNimrodi na-Abrahama. Pawula usibeka ngalokucacile lesi simiso sesiprofetho.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Nokuti uyu Melekizedheki, mambo weSaremu, muprista waMwari Wekumusoro-soro, akasangana naAbhurahama achidzoka kubva pakuuraya madzimambo, akamuropafadza; uyo zvakare Abhurahama akamupa chegumi chezvose; pakududzirwa kwezita rake anotanga kuva Mambo wokururama, uye shure kwaizvozvo zvakare Mambo weSaremu, ndiko kuti, Mambo worugare; asina baba, asina mai, asina dzinza, asina kutanga kwamazuva kana kuguma kwoupenyu; asi aitwa akafanana noMwanakomana waMwari; anoramba ari muprista nokusingaperi. Zvino rangarirai kukura kwomunhu uyu, uyo kunyange tateguru Abhurahama akamupa chegumi chezvakapambwa.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Uye zvirokwazvo avo vari vanakomana vaRevhi, vanogamuchira basa rehupirisita, vane murayiro wokutora chegumi kubva kuvanhu maererano nomurayiro, ndiko kuti, kubva kuhama dzavo, kunyange hazvo dzakabuda muchiuno chaAbrahama:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Asi uyo ane dzinza rake risingaverengwi kubva kwavari akagamuchira chegumi kubva kuna Abrahama, uye akaropafadza iye akanga ane zvipikirwa. Uye pasina kupokana kupi nokupi, muduku unoropafadzwa nomukuru. Uye pano vanhu vanofa vanogamuchira zvegumi; asi ikoko anozvigamuchira, uyo anopupurirwa kuti anorarama. Uye, sokunge ndingataura saizvozvo, Revhiwo, anogamuchira zvegumi, akapa zvegumi ari muna Abrahama. Nokuti akanga achiri muzviuno zvababa vake, Melkizedheki paakasangana naye. VaHebheru 7:1–10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Pane chokwadi chiripo muchidzidzo chaMelkizedheki, asi ini ndiri kungoratidza chete kuti Pauro anodzidzisa zvakananga kuti hunhu hwechiporofita hwevanhu vesungano, uye neizvozvo ndinoreva varume navakadzi vari muuchapupu hwakafemerwa, vane uchapupu hweMagwaro hunoratidza chiratidzo chenzira mumutsara wechiporofita wesungano yaMwari nevanhu. Pauro anodzidzisa kuti Melkizedheki, uyo akararama uprista hwaRevhi husati hwasimbiswa paSinai, uye nokudaro makore anopfuura mazana mana uprista hwaRevhi husati hwavapo, akanga agamuchira chegumi kubva kuna Revhi. Kuti uve muuprista hwaRevhi, waifanira kuva muRevhi aigona kuratidza dzinza rake reropa richibva kuna Revhi. Melkizedheki aisagona kuratidza kuti dzinza rake raibva mumutsara waRevhi, nokuti Revhi akanga asati aberekwa.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Umgca wesiprofetho omela umnqophiso kaNkulunkulu no-Adamu no-Eva empeleni uyiminqophiso emibili. Owokuqala wawungumnqophiso wokuphila onesivivinyo esilula. Emva kokuwa nokwehluleka kwaleso sivivinyo, umnqophiso olandelayo wawuhlanganisa igazi lewundlu ukuze kunikezwe izembatho. Kwase kuba khona umnqophiso kaNkulunkulu nesintu, omelwe uthingo lwenkosazana, uNowa, nokukhonza e-altare. Kwase kuba khona uGenesise ishumi nanye lapho kwaqala khona umnqophiso kaNkulunkulu nabantu abakhethiweyo, ababeyobizwa ngokuthi amaHebheru. Kuyo ngayinye yalezo zindaba, abalingiswa beBhayibheli bangamadoda noma abesifazane besivumelwano.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Muna Genesisi gumi na rimwe, hatangajwe intangiriro y’isezerano ry’ubugingo n’ubwoko bwatoranyijwe, kandi ihatangarizwa aho nyine Nimurodi ashyiraho isezerano ry’urupfu, nk’uko bigaragazwa n’amatafari n’isima, byari impimbano y’amabuye atabajwe kandi adafatanijwe n’isima bigaragazwa n’igicaniro. Mushiki wa White atumenyesha ko igicaniro kigereranya Kristo; bityo rero idini rya Nimurodi, ari ryo dini ry’impimbano, rigereranya Kristo w’impimbano.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Ivo vakati kuna mumwe nomumwe, vakati, Huyai, ngatiite zvidhina, tizvipise kwazvo. Vakava nezvidhina panzvimbo yamabwe, uye tara yakava yavo dhaka. Genesisi 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> ជានេះផង បើអ្នកនឹងធ្វើអាសនៈថ្មមួយសម្រាប់ខ្ញុំ អ្នកមិនត្រូវសង់វាដោយថ្មដែលបានចាក់ចេញឡើយ ព្រោះបើអ្នកលើកឧបករណ៍របស់អ្នកឡើងលើវា នោះអ្នកបានបំពុលវាហើយ។ និក្ខមនំ 20:25។

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Tiri mungozi yekusanganisa zvitsvene nezvakajairika. Moto mutsvene unobva kuna Mwari ndiwo unofanira kushandiswa mukushingaira kwedu. Aritari yechokwadi ndiKristu; moto wechokwadi ndiMweya Mutsvene. Ndizvo zvinotikurudzira. Munhu anongova mupi wezano akachengeteka chete kana Mweya Mutsvene achimutungamirira nokumuratidza nzira. Kana tikatsauka kubva kuna Mwari nokubva kune vaakasarudza, tichienda kunobvunza paaritari dzevatorwa, tichapindurwa zvinoenderana namabasa edu.” Selected Messages, bhuku 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Pakati pa zowonadi zina, limodzi mwa maphunziro amene amachotsedwa mwa uneneri kuchokera mu Genesis khumi ndi chimodzi ndi lakuti limayimira chiyambi cha mzere wa uneneri. Chigumula cha Nowa chimasonyeza kulekanitsidwa kwa uneneri. Pamene Nowa anatuluka m’chingalawa munayenera kukhala njira yatsopano ya kulambira, ndipo njira ya kulambira nthawi zonse imatulutsa magulu awiri a olambira, monga zasonyezedwera m’mbiri ya Kaini ndi Abele. Genesis khumi ndi chimodzi ndi dziko latsopano, lokhala ndi mbiri yoyambira imene imakhala nkhani yoyambira ya mbiri yotsiriza, pamene anthu a pangano a Mulungu a masiku otsiriza akuitana antchito a ora la khumi ndi chimodzi kutuluka mu Babilo pa nthawi ya mavuto a lamulo la Lamlungu. Nimrodi ndiye munthu wa tchimo pa nthawi ya mavuto a lamulo la Lamlungu, ndipo Semu, amene ndi Abrahamu, ndiye munthu wa Mulungu m’vuto lomwelo lomwelo. Kubalalitsidwa ndi chisokonezo cha zinenero cha Genesis khumi ndi chimodzi chinayamba posakhalitsa Nowa atatuluka m’chingalawa. Mutu wa chaputala khumi ndi chimodzi ndi mapangano awiriwo, ndipo nkhaniyi imafika pa chitsiriziro chake pamene gawo lachitatu la pangano la Abrahamu likuyikidwa poyera mu chaputala cha makumi awiri ndi ziwiri.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Icandelo seshumi elinanye siyimbali ye-alpha yomgca ka-Abraham efikelela kwimbali ye-omega kwisahluko samashumi amabini anesibini. Ibali lokuqala leBhabheli kaNimrod nebali lokugqibela lokubingelelwa kukaIsake, omabini amele umgwebo wokugqibela phezu koluntu. Umgca uqala ngenqaba kaNimrod, wandisele ekubingelelweni kukaIsake, yaye umgca uphelela kwiminikelo emibini echaseneyo. Umnikelo kaNimrod wamkela umgwebo kaThixo olawulayo, yaye umgwebo ka-Abraham wamkela intsikelelo kaThixo. UNimrod uyialpha yesahluko seshumi elinanye yaye uAbraham uyioomega yesahluko samashumi amabini anesibini. IOmega ihlala inkulu, ubuncinane ngamashumi amabini anesibini ngokwealfabhethi yesiHebhere, yaye amandla abonakalaliswa ekuphambaniseni iilwimi nasekusasazeni iintlanga phesheya, agqithiswa kakhulu ngamandla omnqamlezo. Inqaba kaNimrod imela iiTwin Towers zika-9/11 yaye ukubingelelwa kukaIsake kumela umthetho weCawa.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Mutsetse wesungano nevanhu vakasanangurwa unotanga nechiratidzo chenhamba gumi neimwe uye unoguma nechiratidzo chemakumi maviri nemaviri. Mutsetse uyu unopera pakuvharwa kwemukana wenyasha munhoroondo yealpha yaNimrod, uyewo munhoroondo yeomega yaAbrahama. Iyo nhoroondo chaiyo yaNimrod naAbrahama inoratidzwa mubhuku rokutanga reBhaibheri, uye yakaiswa mukati mechimiro chokunonga zvasara kubva mukuparadzwa kwakanga kuchangobva kuitika kwemafashamo aNoa. Mubhuku rokutanga reBhaibheri, mufananidzo wezvibvumirano zviviri unopa zvapupu zviviri zvinoratidza kuvharwa kwemukana wenyasha mumutsetse unobva muchitsauko chegumi neimwe kusvika kumakumi maviri nemaviri.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Asina kururama, nga acharambe asina kururama hake; uye asina kuchena, nga acharambe asina kuchena hake; uye akarurama, nga acharambe akarurama hake; uye mutsvene, nga acharambe ari mutsvene hake. Zvakazarurwa 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod angali wa chisawama na wakuda mpaka pano, ndipo Abrahamu ngolungama na wakupatulika mpaka pano, nga umo wakumanyikira mu alfa wa Genesis 11–22, kweniso mu omega wa Chivumbuzi 22:11. Pafupi chomene na nyengo iyo lusungu lwa kuyezgeka lumalira, mu vesi 10 pakuyowoyeka mazgu gha kupharazga kuti kungajalikikanga chara mayowoyero gha uchimi wa buku ili. Pafupi chomene na nyengo iyo lusungu lwa kuyezgeka lumalira, mu vesi lakulondezgapo penepapo, mu Chivumbuzi mukuŵa uchimi uwo ukwenera kuvumbulika. Mavesi ghaŵiri kufuma pa vesi 11, Khristu wakupereka fungulo lakuvumbulira uchimi uwo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Zvino akati kwandiri, “Usanamira mashoko echiporofita chebhuku iri chisimbiso; nokuti nguva yaswedera. Uyo asina kururama, ngaarambe asina kururama hake; nounetsvina, ngaarambe ane tsvina hake; nounorurama, ngaarambe akarurama hake; nounoera, ngaarambe ari mutsvene hake. Uye tarira, ndinokurumidza kuuya; uye mubayiro wangu uneni, kuti ndipe munhu mumwe nomumwe sezvakaita basa rake.”

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Ndzi Alpha na Omega, masungulo ni makumu, lowo sungula ni lowo hetelela. Nhlavutelo 22:10–13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Isahluko samashumi amabili nambili siyisahluko se-omega seBhayibheli lonke, futhi isihluthulelo sokuvula isiprofetho esiseSambulweni esivaliwe, yisimiso uKristu asikhomba ngaphezu kwazo zonke ezinye esahlukweni sokuqala seSambulo. Isahluko sokuqala siyincwadi yokuqala yohlamvu lwesiHebheru, kanti isahluko samashumi amabili nambili siyeyokugcina. Emavesini esishiyagalolunye kuya kweleshumi nanye esahlukweni sokuqala, uJohane uzethula, futhi umkhomba uKristu njengo-Alfa no-Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Mina Yohane, ndiriyowo hama yenyu, nomubatsiri wenyu pakutambudzika, nomuHumambo, nokutsungirira kwaJesu Kristu, ndakanga ndiri pachitsuwa chinonzi Patimo, nokuda kweshoko raMwari, uye nokuda kweuchapupu hwaJesu Kristu. Ndakanga ndiri muMweya nezuva raShe, ndikanzwa shure kwangu inzwi guru, serohwa rwehwamanda, richiti, Ndini Arfa naOmega, wokutanga nowokupedzisira; uye richiti, Zvaunoona, nyora mubhuku, uzvitumire kumakereke manomwe ari muAsia; kuEfeso, nokuSmirna, nokuPergamo, nokuTiatira, nokuSadhisi, nokuFiraderfia, nokuRaodhikia. Zvakazarurwa 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Mu vesi 11, Johanisi ari paPatmosi, asi anotendeuka mu vesi 12, uye kubva ipapo zvichienda mberi, anenge ava munzvimbo tsvene yokudenga. Naizvozvo, mu vhesi 9/11, tinowana uchapupu hwaJohanisi, hunozivisa Jesu saArfa naOmega, chinhu chakatoziviswa naJesu pamusoro paAri Mwari mu vhesi 8:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Ndzi Alfa na Omega, masungulo ni makumu, ku vula Hosi Xikwembu, loyi a nga kona, ni loyi a a ri kona, ni loyi a taka, wa Matimba Hinkwawo. Nhlavutelo 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Muna vhesi yesere, Johane ari kunyora zvaakanzwa Kristu achitaura pamusoro paIye amene. Muna vhesi pfumbamwe kusvika gumi neimwe, ndiJohane ari kutaura pamusoro pake amene. Izvozvo zvinomiririra zvapupu zviviri mumavhesi gumi nerimwe okutanga zvinoratidza Kristu saArfa naOmega. Mavhesi pfumbamwe kusvika gumi neimwe anomiririra chikamu chawo choga chefungwa. Kunyange zvakabatana nechitsauko chose, mumavhesi aya Johane ari kutaura pamusoro pake amene, asi; mumavhesi mana kusvika masere, Johane ari kutaura achimiririra Umwari kumachechi Ake. Vhesi rechina rinotanga chikamu chefungwa, chinopera muna vhesi yesere. Izvi zvinozivikanwa nemavambo anotsanangura Kristu, Iye akanga aripo, aripo, uye achazouya, achiziviswa muna vhesi rechina uyezve zvakare muna vhesi yesere.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Johane kukereke nomwe dziri muAsia: Nyasha ngadzive kwamuri, norugare, zvichibva kuna iye aripo, wakange aripo, uye achazouya; uye zvichibva kuMweya minomwe iri pamberi pechigaro chake choushe; uye zvichibva kuna Jesu Kristu, chapupu chakatendeka, dangwe ravakafa, uye mutongi wamadzimambo enyika. Kuna iye akatida, akatishambidza pazvivi zvedu neropa rake amene, uye akatiita madzimambo navaprista kuna Mwari naBaba vake; ngaakuve kubwinya nesimba nokusingaperi-peri. Ameni. Tarirai, anouya namakore; uye ziso rimwe nerimwe richamuona, navowo vakamubaya; uye marudzi ose enyika achachema nokuda kwake. Hongu, Ameni.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, aliyeko, aliyekuwako, na ajaye, Mwenyezi. Ufunuo 1:4–8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Amazwi amathathu okuqala esahluko sokuqala aveza isambulo sikaJesu Kristu, esivulwa ngaphambi nje kokuba umusa wokuhlolwa uvalwe, ngoba ivesi lesithathu lithi, “isikhathi sesisondele.” “Isikhathi sesisondele” yinkulumo efanayo ncamashi neyesi-10, esahlukweni samashumi amabili nambili, ethi, “ungawavali amazwi esiprofetho sale ncwadi, ngoba isikhathi sesisondele.” Isiprofetho esivuliweyo siyisAmbulo sikaJesu Kristu.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Ndima yechina inotanga kuburitswa kwechisimbiso, uye ndima yechina inotanga neuchapupu hwaJohani hunoti, “Ini Johani,” zvinozoti mundima yechisere ndiKristu anozvizivisa Iye pachake. Panotanga pave nechirevo chemupupuri womunhu mundima yokutanga dzezvishanu, uye pakuguma pave nechirevo chemupupuri wouMwari. Ndima yechina inoratidza Baba vokudenga soIye “aripo, akavapo, uye achazovapo.” Ndima yechisere inoratidza Kristu soIye “aripo, akavapo, uye achazovapo.”

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Kiyi cha kufunua Ufunuo wa Yesu Kristo ni kanuni ya alfa na omega. Akiwa wa kwanza na wa mwisho, Kristo pia yuko katika wakati wa sasa, ijapokuwa alikuwapo zamani na atakuwapo wakati ujao. Ukweli kwamba Yesu na Baba wote wawili ni Mungu aliyekuwako, aliyeko, na ajaye bado, ni uwasilishaji mwingine wa Kristo kama Alfa na Omega. Yeye ni Alfa na Omega, wa Kwanza na wa Mwisho, Mwanzo na Mwisho, naye alikuwapo hapo mwanzo na atakuwapo hapo mwisho. “Funguo” za ufalme, zilizopewa kanisa huko Kaisaria Filipi, pia ni “ufunguo” uliowekwa juu ya bega la Eliakimu katika Isaya 22:22. Alfa ya kitabu cha Ufunuo ni sura ya kwanza na omega ni sura ya ishirini na mbili, kwa hiyo tunaikuta alfabeti yote ya Kiebrania katika sura za Ufunuo. Sura ya kumi na tatu inawakilisha uasi wa Marekani na baadaye wa ulimwengu. Sura ya kwanza inamwasilisha Kristo kama Alfa na Omega, na sura ya ishirini na mbili inatambulisha kweli iyo hiyo, lakini kwa uhusiano na kufunuliwa huko kunakotajwa katika sura ya kwanza. Sura ya kwanza, ya kumi na tatu, na ya ishirini na mbili zinawakilisha herufi tatu za Kiebrania ambazo kwa pamoja zinaunda neno “kweli.”

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Mu chikapitulu cha makumi awiri na vitatu cha Mateyu, Yesu wakapharazga masuzgo ghankhondi na ghatatu pa Ŵafarisi na Ŵasaduki. Mu vesi laumaliro la chikapitulu cha makumi awiri na viŵiri, kudumbiskana kwa Khristu na Ŵayuda ŵakususkana kukamara pa chisisi cha Davide, chisisi icho chingamazguka pera usange mukupulikiska fundo ya Alifa na Omega.

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

> Aze Mafarisayo ari pamwe chete, Jesu akavabvunza, achiti, Munofungei pamusoro paKristu? Mwanakomana waani?

> They say unto him, The Son of David.

> வேளிர் அவருக்குச் சொல்லினார்கள்: “தாவீதின் குமாரன்.”

> 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 seiko muMweya kuti Ishe, achiti, Jehovha akati kuna Ishe wangu, Gara kuruoko rwangu rworudyi, kusvikira ndaisa vavengi vako chitsiko chetsoka dzako? Naizvozvo kana 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.

> ទាំងគ្មាននរណាម្នាក់អាចឆ្លើយព្រះអង្គបានសូម្បីតែមួយពាក្យ ហើយចាប់តាំងពីថ្ងៃនោះតទៅ ក៏គ្មាននរណាម្នាក់ហ៊ានសួរព្រះអង្គសំណួរទៀតឡើយ។ ម៉ាថាយ 22:41–46។

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Kugumisa kwechitsauko chemakumi maviri nemaviri kunoratidza chiratidzo chenzira munhoroondo yesungano. Jeremia anobatawo mutsara uyu wechokwadi:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Shoko rakauya kuna Jeremia richibva kuna Jehovha, richiti, Mira pasuwo reimba yaJehovha, uparidze ipapo shoko iri, uti, Inzwai shoko raJehovha, imi mose vaJudha, munopinda napamasuo aya kuzoshumira Jehovha. Zvanzi naJehovha wehondo, Mwari waIsiraeri, Ruramisai nzira dzenyu nezvamunoita, zvino ndichakugarisai panzvimbo ino. Musavimba namashoko enhema, muchiti, Temberi yaJehovha, Temberi yaJehovha, Temberi yaJehovha, ndizvo izvi.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Nokuti kana muchinyatsoruramisa nzira dzenyu nezvamunoita; kana muchinyatsotonga zvakarurama pakati pomunhu nowokwake; kana musingamanikidzi mutorwa, nherera, nechirikadzi, uye musingateuri ropa risina mhosva panzvimbo ino, uye musingateveri vamwe vamwari kuti muzvikuvadze: ipapo ndichakugarisai panzvimbo ino, munyika yandakapa madzibaba enyu, nokusingaperi-peri. Tarirai, munovimba namashoko enhema asingagoni kubatsira. Ko muchaba, muchauraya, muchaita upombwe, muchapika nhema, muchapisira Bhaarari zvinonhuhwira, muchitevera vamwe vamwari vamusingazivi here? Zvino mouya momira pamberi pangu muimba ino, yakatumidzwa zita rangu, muchiti, Takarwirwa kuti tiite zvinyangadzo izvi zvose here?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Je! nyumba hii, inayoitwa kwa jina langu, imekuwa pango la wanyang’anyi machoni penu? Tazameni, naam, mimi mwenyewe nimeiona, asema Bwana. Lakini enendeni sasa mpaka mahali pangu palipokuwa Shilo, nilipoliweka jina langu hapo hapo kwanza, mkatazame yale niliyolitenda kwa sababu ya uovu wa watu wangu Israeli.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Na zvino, kwa kuwa mmefanya matendo haya yote, asema Bwana, nami nikasema nanyi, nikiamka mapema na kusema, lakini hamkusikia; nami nikawaita, lakini hamkuitika; kwa hiyo nitalifanyia nyumba hii, inayoitwa kwa jina langu, mnayoitumainia, na mahali hapa nilipowapa ninyi na baba zenu, kama nilivyofanya kwa Shilo. Nami nitawatupa mtoke mbele za uso wangu, kama nilivyowatupa ndugu zenu wote, yaani, uzao wote wa Efraimu. Basi, wewe usiwaombee watu hawa, wala usipaze kilio wala sala kwa ajili yao, wala usiniombee kwao; kwa maana sitakusikia. Yeremia 7:1–16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Jeremiyo akaudzwa kuti arege kunyengeterera Israeri yekare, nokuti vakanga vasvika panzvimbo yokusadzoka, sezvakaitawo vaJudha vaigunun’una pakuguma kwechitsauko chemakumi maviri nembiri. Apo Mozisi, (munhu wesungano) akatarisana nechisarudzo chaMwari chokupukuta vanhu vakasanangurwa vesungano, Mozisi akapindira nomunyengetero. Muchitsauko chechinomwe, Jeremiyo anoudzwa kuti arege kunyengeterera vanhu ivavo vamwe chete vesungano. Nhoroondo yeuprofita yeShiro inozivikanwa souchapupu hwakavakirwa pamusoro pomutsara nomutsara hwokuti Mwari anoramba vanhu vakasanangurwa vesungano kana chivi chavo chasvika panzvimbo isingachadzikinurwi, sezvinoratidzwa mundima imwe chete.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efurayimu akabatanidzwa nezvifananidzo: mumusiye oga. Hosea 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

A cikin tarihin alkawari, wurin da Allah yake ƙare dangantakarsa ta alkawari wata takamaiman alamar hanya ce. Ƙin yarda da rahoton Joshua da Caleb, wanda ya nuna gwaji na goma, wani misali ne kuma. Haka kuma, a wasu surori kaɗan bayan haka, an kuma gaya wa Irmiya kada ya yi addu’a domin wannan jama’a.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> Naizvozvo, usanyengeterera vanhu ava, uye usavasimudzire kuchema kana munyengetero; nokuti handingavanzwi panguva yavachachema kwandiri pamusoro pedambudziko ravo. Jeremia 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Muvhesi wa vhuṱanu na mbili, u pfuthudzwa ha Vha-Laodikea nga mulayo wa Sonto, sa zwe zwa imelwa nga tshifanyiso tsha Shiloah, zwi khou sumbedza zwine A “ḓo ita” tshifhingani tshi ḓaho tsini.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Naizvozvo ndichaitira imba ino, inodanwa nezita rangu, yamunovimba nayo, nenzvimbo yandakakupai imi namadzibaba enyu, sezvandakaitira Shiro. Uye ndichakudzingai pamberi pangu, sezvandakadzinga hama dzenyu dzose, irwo rudzi rwose rwaEfuremu. Naizvozvo usanyengeterera vanhu ava, kana kuvachemera kana kuvareverera mumunyengetero, uye usandikumbirira: nokuti handingakunzwi. Jeremia 7:14–16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Mu chitsauko chegumi neimwe, murayiro wokuti vasanyengetere unoreva kutya kuchabata vaRaodhikia pavachazviwana vari munguva yokutambudzika inotevera mutemo weSvondo. Kutya kwavachasangana nako kunoiswa mukati menhoroondo yokuramba kwavo sungano.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Imvai mashoko esungano iyi, ugotaura kuvarume vaJudha nokuvagari veJerusarema; uye uvati kwavari,

> Thus saith the Lord God of Israel;

> Ndizvo zvinotaura Ishe Mwari waIsraeri;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Ngaarohwe munhu asingateereri mashoko esungano iyi, yandakaraidza madzibaba enyu nezuva randakavabudisa munyika yeIjipiti, muchoto chesimbi, ndichiti: Teererai inzwi rangu, uye muazadzise, sezvose zvandinokurairai; ipapo muchava vanhu vangu, neni ndichava Mwari wenyu; kuti ndizadzise mhiko yandakapikira madzibaba enyu, yokuvapa nyika inoyerera mukaka nouchi, sezvazviri nanhasi.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Ndzi hlamula ndzi ku: “A swi ve tano, Yehovha.” Kutani Yehovha a ku eka mina,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Paridza mashoko awa ose mumaguta eJudha, nomunzira dzomuJerusarema, uchiti, Inzwai mashoko esungano iyi, mugoaita. Nokuti ndakapupurira zvikuru kumadzibaba enyu pazuva randakavabudisa kubva munyika yeIjipiti kusvikira nanhasi, ndichimuka mangwanani-ngwanani ndichipupura, ndichiti, Teererai inzwi rangu. Asi havana kuteerera, kana kurerekera nzeve yavo, asi mumwe nomumwe akafamba mukufunga komwoyo wake wakaipa; naizvozvo ndichauyisa pamusoro pavo mashoko ose esungano iyi, andakavarayira kuti vaite; asi havana kuaita.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Zvino Jehovha akati kwandiri, Rangano rava kuwanikwa pakati pavanhu vaJudha, uye pakati pavagari veJerusarema. Vakadzokera kuzvakaipa zvamadzibaba avo, avo vakaramba kunzwa mashoko angu; vakatevera vamwe vamwari kuti vavanamate; imba yaIsraeri neimba yaJudha zvakaputsa sungano yangu yandakaita namadzibaba avo.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Naizvozvo Jehovha anoti: Tarirai, ndichavauyisira zvakaipa zvavasingazokwanisi kupunyuka mazviri; uye kunyange vakachema kwandiri, handingavateereri. Ipapo maguta aJudha navagari veJerusarema vachabva vaenda, vachichema kuna vamwari vavanopisira zvinonhuhwira; asi havangatongovaponesi panguva yokutambudzika kwavo. Nokuti sezvakawanda maguta ako, iwe Judha, ndizvo zvakaitawo vamwari vako; uye sezvakawanda migwagwa yeJerusarema, ndizvo zvamakasimudza aritari zvechinhu icho chinonyadzisa, idzo aritari dzokupisira Bhaari zvinonhuhwira.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Nokudaro usavanyengeterera vanhu ava, uye usavachemere kana kuvareverera nomunyengetero; nokuti handizovanzwi panguva yavachachema kwandiri pamusoro penhamo yavo. Jeremiah 11:1–14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Kuvuka kwa wafu kwa wagombea, ili wawe miongoni mwa wale elfu mia moja arobaini na nne, kunatajwa katika Ufunuo 11:11; na kukusanywa kwao kwa mwisho kunatajwa katika Isaya 11:11; na mstari wa nje wa yule joka, mnyama na nabii wa uongo unatajwa katika Danieli 11:11; Hukumu ya sheria ya Jumapili juu ya magugu inatajwa katika Ezekieli 11:11, na adhabu na hofu inayowajilia wanawali wapumbavu inatajwa katika Yeremia 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Murayiro wokuti varege kunyengeterera vanhu ava ndiwo mucherechedzo wenzira uri mumavhesi okupedzisira aMateo chitsauko 22, uye chitsauko 23 chinoratidza nhamo sere pamusoro peAdventism. Chitsauko 23 chingava Gumiguru 22, 1844, kana kuti mutemo weSvondo. Zvose zviri zviviri izvi zvimicherechedzo yenzira kuzadziswa kwomuchato, uye muchato uri pakati pomwenga nomurume, vanouya pamwe chete vava nyama imwe. Kuzadziswa komuchato kunomirira kuyananiswa, kana kuti “at-one-ment.” Munhu akasikwa nomufananidzo waMwari, uye Akasika murume nomukadzi. Vana vavo vanomiririrwa nemachromosome makumi maviri namatatu anobva kumurume uye makumi maviri namatatu anobva kumukadzi. Pamwe chete machromosome avo makumi mana nenhanhatu anoumba temberi. Munhu mumwe nomumwe itemberi, nokuti hamuzivi here kuti imi muri temberi yaShe?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Kutukana kwa ndoa, pale wawili wanapokuwa mwili mmoja, ni kuunganishwa kwa mahekalu mawili ya ishirini na tatu, ili kufanyiza hekalu moja la arobaini na sita. Kristo ndiye ajengaye hekalu, naye huijenga kanisa lake kama hekalu la kike litakaloungana na hekalu lake la kiume. Muungano huo hutokea wakati hekalu la kibinadamu linaunganishwa na la Kiungu katika Patakatifu pa Patakatifu pa hekalu la Mungu. “Ishirini na tatu” ni ishara ya kutiwa muhuri kwa wale laki moja na arobaini na nne elfu, na kazi hiyo ilianza mwishoni mwa unabii wa miaka elfu mbili na mia tatu. Mathayo ishirini na tatu ni tamko dhidi ya Waadventista Wasabato wa Laodikia, ambao ni bandia ya wale laki moja na arobaini na nne elfu.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Abantu abayizinkulungwane eziyikhulu namashumi amane nane bayisishiyagalombili esivela kwabayisikhombisa, futhi bayibo labo abavuswa ngosuku lwesishiyagalombili; futhi bayimiphefumulo eyisishiyagalombili eyayisemkhunjini kaNowa; bayinzalo eyisishiyagalombili kaSeti, futhi uphawu oluseziphongweni zabo lwafanekiswa ukusoka, okwenziwa ngosuku lwesishiyagalombili. Bangabapristi abagcotshwa ukuba basebenze ngosuku lwesishiyagalombili, futhi isimemezelo sezinsizi eziyisishiyagalombili phezu kobu-Adventist esahlukweni samashumi amabili nantathu, siyisimemezelo esimelene nesishiyagalombili somgunyathi.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Kutongwa kwenhamo pamusoro pemhandara dzakapusa kunotangirwa nekuiswa chisimbiso pavanhu vaMwari mundima yokupedzisira yechitsauko chemakumi maviri nemaviri. Chitsauko chemakumi maviri nemaviri chinopindirana nechitsauko chemakumi maviri nemaviri muna Genesisi, nokuti bhuku rokutanga reTestamende Yakare rinofananidzira bhuku rokutanga reTestamende Itsva. Pakati pemutsara wechiporofita waMateo 11 kusvikira pachitsauko chemakumi maviri nemaviri, unomirira zvitsauko gumi nezviviri, uye chechitanhatu chezvitsauko izvozvo chitsauko 16, apo zita raSimoni Bharijona rakashandurwa rikava Petro.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Ke a go raya le wena gore, wena o Petere, mme godimo ga lefika leno ke tla aga phuthego ya me; mme dikgoro tsa dihele di ka se e fenye. Mathaio 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

MuMateu chitsauko chegumi nerimwe kusvika chemakumi maviri nembiri mune ndima dzinosvika 459. Ndima iri pakati ndiyo ndima 17 yechitsauko 16, asi ndima iyoyo haigoni kupatsanurwa nendima 18 ne19, nokuti chirevo chimwe chete.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu akamjibu, akamwambia, Heri wewe, Simoni Bar-Yona; kwa maana nyama na damu havikukufunulia jambo hili, bali Baba yangu aliye mbinguni. Nami nakuambia pia ya kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala malango ya kuzimu hayatashinda juu yake. Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalo lifunga duniani litafungwa mbinguni; na lo lote utakalo lifungua duniani litafunguliwa mbinguni. Mathayo 16:17–19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Pakati penipeni pa machaputala khumi na limo kufikira makumi awiri na ghaŵiri pali mazgu gha phangano ghakwambilira agho ghali maziko gha Chikhristu. Mu mazgu agha, zina la Simoni likusintha kuŵa Petrosi, ilo; para mwagwiriska ntchito nambala ya malo agho chilembo chilichose cha chiyowoyero cha Chingelezi chikuŵa nacho; nga ni “a” ni yimoza, ndipo “z” ni makumi ghaŵiri na nthanda—mukusanga kuti “p” ni 16, “e” ni 5, ndipo “t” ni 20, ndiposo “e” yinyake ni 5 ndipo “r” ni 18. Para mwandandaniska 16 × 5 × 20 × 5 × 18, zikukwana 144,000, ndipo kuyowoya za kusintha kwa zina la Petrosi, chimanyikwiro cha ubwezi wa phangano, kukusangika mu chaputala 16 vesi 18, ndipo chilembo chakwamba cha Petrosi ni nambala 16 ndipo chilembo chaumaliro ni nambala 18. Vinthu vyose ivi vili pakati pa machaputala khumi na ghaŵiri agho ghakwamba na chimanyikwiro cha khumi na kamoza ndipo ghakumalira na chimanyikwiro cha makumi ghaŵiri na ghaŵiri.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

ඒ රේඛාව උත්පත්ති පොතේ එකොළොස්වන පරිච්ඡේදයෙන් විසි දෙවන පරිච්ඡේදය දක්වා ද දක්නට ලැබේ; එම රේඛාවේ පද 305ක් ඇති බැවින්, එය දාහත්වන පරිච්ඡේදයේ එකොළොස්වන පදය එම රේඛාවේ මධ්‍යස්ථානය ලෙස හඳුන්වයි. පැරණි ගිවිසුමේ පළමු පොතේ මෙම පරිච්ඡේද දොළහේ රේඛාව අබ්‍රහම් සමඟ වූ ගිවිසුම හඳුන්වා දෙයි; එමෙන්ම එය අලුත් ගිවිසුමේ පළමු පොතේ එම පරිච්ඡේදවලම ඔමේගා රේඛාවට හමුවන ඇල්ෆා රේඛාව නියෝජනය කරයි. මතෙව්හි ඔමේගා රේඛාවේ මධ්‍යස්ථානය වනාහි, ඉරිදා නීතියේදී ඔසවා තබනු ලබන ගිවිසුමේ ලකුණ වන එක් ලක්ෂ සතළිස් හතර දහසගේ ගිවිසුම් සම්බන්ධතාවයේ උච්චතම ස්ථානයය. උත්පත්තිගේ රේඛාවේ මධ්‍ය පදය හඳුන්වා දෙන්නේ මධ්‍ය පදය පමණක් නොව, අබ්‍රහම් සමඟ වූ ත්‍රිවිධ ගිවිසුමේ දෙවන, එනම් මැද පියවරද, එසේම ඉතා වැදගත් ලෙස ගිවිසුමේ ලකුණද ය.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Na muti vapfekedze ganda repamberi penhengo dzenyu; uye chichava chiratidzo chesungano pakati pangu nemi. Genesisi 17:11.

We will continue these things in the next article.

Titaenderera na mambo haya katika makala inayofuata.

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “පසුව, ඔහු දූවිලිද කසළද, බොරු මැණික්ද නකල් මුදල්ද අතුගා දැමූ විට, ඒ සියල්ල වලාකුළක් මෙන් ඉහළට නැගී කවුළුවෙන් පිටතට ගියේය; සුළඟ ඒවා රැගෙන ගියේය. ඒ කලබලය අතරේ මම මොහොතකට දෑස් පියාගත්තෙමි; නැවත විවෘත කළ විට, කසළ සියල්ලම අතුරුදහන් වී තිබුණි. වටිනා මැණික්, වජ්‍ර, රන් හා රිදී කාසි, කාමරය පුරා ප්‍රචුර ලෙස විසිරී තිබුණි.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Waxa uu markaas miiska saaray sanduuq dahab ah, oo aad uga weyn kana qurux badan kii hore, dabadeedna wuxuu gacmo buuxa ku guray dahabkii, dheemankii, iyo lacagihii, kuna tuuray sanduuqii, ilaa aan mid qudha ka hadhin, in kastoo dheemannada qaarkood aanay ka weynayn caaradda biin.”

> “He then called upon me to ‘come and see.’

> “Iye akazondidana ukuba ‘ndize ndibone.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> “Ndzi langute endzeni ka bokisi, kambe mahlo ya mina ma phamisiwa hi leswi ndzi swi voneke. A ma voninga hi ku vangama loku a ku tlula ka khale hi makhume ya khume. Ndzi ehlekete leswaku ma hlantswiwile hi misava hi milenge ya vanhu volavo vo homboloka lava a va ma hangalasile kutani va ma kandziyela entshurini. A ma vekiwile hi ku landzelana lokunene endzeni ka bokisi, xin’wana ni xin’wana xi ri endhawini ya xona, ku nga ri na vuxungu lebyi vonakaka bya munhu loyi a nga ma cukumeta endzeni. Ndzi huwelele hi ntsako lowukulu swinene, kutani ku huwelela koloko ku ndzi pfuxe.” Early Writings, 83.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Mu khou vhea u vhuya ha Murena kule-kule nga maanḓa. Ndo vhona uri mvula ya vhurahu yo vha i tshi khou ḓa nga [u ṱavhanya u fana na] mukhosi wa vhukati ha vhusiku, nahone nga maanḓa a fhiraho lwa fumi.” Spalding and Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Uye pazvinhu zvose zvehungwaru nokunzwisisa izvo mambo zvaakabvunza kwavari, akavawana vari nani kagumi kupfuura n’anga dzose navazivi venyeredzi vose vaiva muushe hwake hwose. Danieri 1:20.

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