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

Kitabu cha Yoeli na Kanisa la Waadventista Wasabato la Laodikia - Nambari ya Ishirini na Mbili

Number Twenty-Two

Nambari Ishirini na Mbili

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.

Katika makala iliyotangulia, tulikuwa tumefikia nusu ya marejeo manne kuhusu Israeli ya kale, kama kizazi cha "nyoka". Katika Mathayo, Yohana na Yesu wote wanawaita Mafarisayo na Masadukayo kizazi cha nyoka. Yohana anawakilisha mwanzo wa mchakato wa kujaribu, unaotambulika alipofundisha kwamba Yesu, ambaye angemfuata, angesafisha sakafu yake kabisa. Yesu aliongeza kwenye mchakato wa kujaribu wa Yohana kwa kujumuisha mchakato wa hukumu, alipotaja malkia wa Sheba na Ninawi. Hukumu hutokea katika kizazi cha nne, na kundi moja katika hukumu hiyo hujidhihirisha kama nyoka, kwa kuwa baba yao ni ibilisi. Yesu aliongeza pia suala la kizazi cha nne kutafuta ishara, ilhali ishara ilikuwa wazi mbele ya macho yao.

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.

Katika Mathayo sura ya ishirini na tatu, 'ole' kwa Mafarisayo na Masadukayo zimewekwa wazi, na mchakato wa kujaribu na kuhukumu unahusishwa tena na kizazi cha mwisho. Sura ya ishirini na mbili inaandaa muktadha wa 'ole' za sura ya ishirini na tatu.

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

> Wakati Mafarisayo walipokusanyika pamoja, Yesu aliwauliza, akisema, Mnafikiri nini kuhusu Kristo? Ni mwana wa nani?

> They say unto him, The Son of David.

> Wakamwambia, 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?

> Akawaambia, Basi, jinsi gani Daudi kwa Roho amwita Bwana, akisema, Bwana alimwambia Bwana wangu, Keti mkono wangu wa kuume, hata niwaweke adui zako chini ya miguu yako? Basi, ikiwa Daudi amwita Bwana, amekuwa mwanaweje?

> 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.

> Na hakuna mtu aliyeweza kumjibu neno, wala hakuna mtu aliyethubutu tangu siku hiyo kumwuliza tena swali lolote. Mathayo 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.

Mlango ulipofungwa kwa majadiliano zaidi, Yesu kisha akatoa ole nane katika sura inayofuata. Katika aya ya kumi na tatu, ole ni kwa kufunga milango ya ufalme wa mbinguni. Ni kutoka kwenye milango ya mbinguni ndipo mvua ya mwisho humiminwa. Ole hizo nane zinawahusu wale wanaodai kufungua mlango ambao hakuna mtu awezaye kuufungua, na kufunga mlango ambao hakuna mtu awezaye kuufunga. Katika maono, Dada White alionyeshwa wale ambao hawakumfuata Kristo kuingia katika Patakatifu pa Patakatifu wakielekeza sala zao kwenye Patakatifu tupu, ambako Shetani, akijifanya kuwa Kristo, aliwafanya waamini kwamba kila kitu kiko sawa. Walikuwa wamefungua tena Patakatifu, na kufunga Patakatifu pa Patakatifu.

> “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.

> Wengi hutazama kwa mshituko mwenendo wa Wayahudi wa kumkataa na kumsulibisha Kristo; na wanaposoma historia ya matendo ya aibu aliyotendewa, hudhani kwamba wanampenda, na kwamba wasingalimkana kama alivyofanya Petro, wala kumsulibisha kama walivyofanya Wayahudi. Lakini Mungu anayesoma mioyo ya wote ameuweka kwenye jaribio ule upendo kwa Yesu wanaodai kuuhisi. Mbingu yote ilitazama kwa shauku kuu jinsi ujumbe wa malaika wa kwanza ulivyopokelewa. Lakini wengi waliodai kumpenda Yesu, na waliomwaga machozi waliposoma habari za msalaba, walidhihaki habari njema za kuja Kwake. Badala ya kuupokea ujumbe kwa furaha, walitangaza kuwa ni udanganyifu. Waliwaonea chuki waliopenda kuonekana Kwake na kuwafukuza makanisani. Walioukataa ujumbe wa kwanza hawakuweza kufaidika na wa pili; wala hawakufaidika na mwito wa usiku wa manane, uliokuwa wa kuwatayarisha waingie pamoja na Yesu kwa imani katika Patakatifu pa Patakatifu pa hekalu la mbinguni. Na kwa kukataa ujumbe wa kwanza na wa pili, wameutia giza ufahamu wao kiasi kwamba hawaoni nuru yoyote katika ujumbe wa malaika wa tatu, unaoonyesha njia ya kuingia katika Patakatifu pa Patakatifu. Niliona kwamba kama vile Wayahudi walivyosulibisha Yesu, vivyo hivyo makanisa ya jina tu yamesulibisha ujumbe huu, na kwa hiyo hawana maarifa ya njia ya kuingia katika Patakatifu pa Patakatifu, wala hawawezi kufaidika na uombezi wa Yesu huko. Kama Wayahudi, waliotoa dhabihu zao zisizofaa, nao wanatoa maombi yao yasiyofaa kwa chumba ambacho Yesu amekiacha; na Shetani, akifurahia udanganyifu huo, anajivika tabia ya kidini, na kuyaelekeza mawazo ya hawa wanaodai kuwa Wakristo kwake mwenyewe, akifanya kazi kwa nguvu zake, ishara zake na maajabu yake ya uongo, ili kuwafunga katika mtego wake. Maandishi ya Mapema, 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.

Mstari wa kumi na nne ni ole kwa wale wanaokula nyumba za wajane na kusali sala ndefu. Mstari wa kumi na tano una ole kwa kuwafanya waongofu wao kuwa watoto wa jehanamu mara mbili kuliko wao. Katika mistari ya kumi na sita hadi ishirini na mbili, waovu wanaapa kwa hekalu.

> “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.

> Haya si maneno ya Dada White, bali ni maneno ya Bwana, na mjumbe wake amenipa hayo ili niwafikishie. Mungu anawaita muache kufanya kazi kwa kwenda kinyume naye. Maelekezo mengi yalitolewa kuhusu watu wanaodai kuwa Wakristo ilhali wakidhihirisha sifa za Shetani, wakipinga kwa roho, kwa neno, na kwa tendo maendeleo ya kweli, na kwa hakika wanafuata njia ambayo Shetani anawaongoza. Kwa ugumu wa mioyo yao wamejitwalia mamlaka ambayo kabisa si yao, na ambayo hawapaswi kuyatumia. Mwalimu Mkuu asema, 'Nitapindua, nitapindua, nitapindua.' Watu huko Battle Creek husema, 'Hekalu la Bwana, hekalu la Bwana ndilo sisi' lakini wanatumia moto wa kawaida. Mioyo yao haijatiwa laini wala kunyenyekezwa na neema ya Mungu. Manuscript Releases, juzuu ya 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.

Katika aya za ishirini na tatu na ishirini na nne, ole ni kwa kupuuza haki, rehema na uaminifu. Aya za ishirini na tano na ishirini na sita zinahusu unafiki wa kusafisha nje ya kikombe, lakini si ndani yake.

> “‘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.

> "'Tuna hazina hii,' mtume aliendelea, 'katika vyombo vya udongo, ili adhama ya uwezo iwe ya Mungu, wala si ya kwetu.' Mungu angeweza kutangaza kweli Yake kupitia malaika wasio na dhambi, lakini si mpango Wake. Yeye huchagua wanadamu, watu waliokumbwa na udhaifu, kuwa vyombo katika kutekeleza makusudi Yake. Hazina ya thamani isiyo na kifani imewekwa katika vyombo vya udongo. Kupitia wanadamu, baraka Zake zifikishwe ulimwenguni. Kupitia wao utukufu Wake uangaze katika giza la dhambi." Matendo ya Mitume, 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:

Kisha mistari ishirini na saba na ishirini na nane inawatambua waovu kama makaburi yaliyopakwa chokaa, ikiunganisha na Shebna wa Isaya sura ya ishirini na mbili ambako Shebna alikuwa akijitukuza kwa kaburi zuri alilokuwa akilitengeneza, lakini asingekuwamo humo kamwe, kwa kuwa Mungu alikuwa atamtema kutoka kinywani Mwake hadi uwanja wa mbali. Uwanja huo wa mbali unawakilishwa na kaburi la nabii mwongo wa Betheli ambaye alimsababisha nabii asiye mtiifu kuzikwa katika kaburi hilo hilo. Kisha ole wa nane unasema:

> 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.

> Ole wenu, waandishi na Mafarisayo, wanafiki! Kwa maana mnajenga makaburi ya manabii, na kuyapamba makaburi ya wenye haki, na kusema, Kama tungekuwa katika siku za baba zetu, tusingeshiriki pamoja nao katika damu ya manabii. Hivyo mnajishuhudia wenyewe kwamba ninyi ni watoto wa wale waliowaua manabii. Basi timilizeni kipimo cha baba zenu.

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

> Enyi nyoka, ninyi wazao wa majoka, mtaikimbiaje adhabu ya jehanamu?

> 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.

> Kwa sababu hiyo, tazameni, nawatumia ninyi manabii, na wenye hekima, na waandishi; na baadhi yao mtawaua na kuwasulubisha; na baadhi yao mtawapiga mijeledi katika masinagogi yenu, na kuwatesa mji kwa mji; ili ije juu yenu damu yote ya haki iliyomwagwa juu ya nchi, tangu damu ya Habili mwenye haki hadi damu ya Zakaria, mwana wa Barakia, mliyemuua kati ya hekalu na madhabahu.

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

> Amin, nawaambieni, mambo haya yote yatakuja juu ya kizazi hiki. Mathayo 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 wazao wa nyoka wenye sumu, wanahukumiwa katika kifungu hicho. Katika kifungu hicho hukumu haitegemei mashahidi wa Malkia wa Sheba na Ninawi, bali ni kwa damu ya Abeli hadi Zakaria. Kizazi cha nne, ambacho ni wazao wa nyoka, kinahukumiwa na 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 ndiyo ya mwisho kati ya marejeo manne kuhusu wazao wa nyoka wa kizazi cha nne na cha mwisho, na ni sawia tu na Mathayo sura ya tatu. Marejeo manne yanaonyesha kwamba wakati wa hukumu ya mwisho ya nyumba ya Mungu, wakati wa kizazi cha nne, kundi moja litaonyesha tabia zao kama wana na binti wa Shetani, na kundi lingine kama wana na binti wa Mungu. Mchakato wa majaribu unaoanzisha mgawanyiko huanza wakati mjumbe anayemuandalia njia Mjumbe wa Agano anapaza 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.

Katika msuko mtakatifu wa Maandiko, majina si lebo za kawaida tu bali ni unabii unaonong’onezwa—nyimbo za pili zinazoimbwa chini ya uso wa historia, zikifichua moyo wa ukombozi. Wakati maana za wazao kutoka Adam hadi Noah zinapopangwa kuwa tamko, hutokeza ujumbe unaolingana na historia inayowakilishwa na nasaba hiyo. Adam maana yake "mtu," na Seth maana yake "aliyewekwa." Enosh maana yake "mwenye kufa" (anayekabiliwa na mauti), na Kenan maana yake "huzuni." Kupitia "sifa/baraka za Mungu" (Mahalalel), Mbingu "ingeshuka" (Jared). Mbingu ilishuka kama "aliyewekwa wakfu au mpakwa mafuta" (Enoch), aliyelitangaza ujumbe wa hukumu kupitia mwanawe Methuselah ("atakapokufa, itatumwa"). Kifo chake kingekuwa kilele cha kumiminwa "kwa nguvu" kwa Roho Mtakatifu, kunakowakilishwa na Lamech (pumzi) akiungana na Methuselah kama vile Mwito wa Usiku wa Manane ulivyojiunga na malaika wa pili. Methuselah alikuwa malaika wa pili na Lamech alikuwa Mwito wa Usiku wa Manane uliofikia kilele katika gharika ya Noah.

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.”

Kwa muhtasari zaidi, majina yanatangaza: "Mwanadamu alifanywa kuwa wa kufa, akiwa chini ya huzuni na mauti, kwa sababu ya Adamu wa kwanza; lakini kupitia baraka ya Mungu, Kristo alijitoa mwenyewe kushuka, akitangaza hukumu kupitia kifo chake msalabani, ambacho kilifuatwa na kumiminwa kwa nguvu kwa Roho Mtakatifu."

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.

Majina haya kumi yanajumuisha ujumbe wa injili huku yakifuatilia historia ya dunia kuanzia uumbaji hadi mvua ya mwisho, yakihitimia katika Marejeo ya Pili. Uashiriaji huu, uliofichwa katika majina, hupata mfano wake katika Ufunuo. Mwanzo linaonyesha orodha ya vizazi ya alfa, na wale 144,000 wa Ufunuo 7 wanaonyesha utimilifu wa omega katika masalia waliotiwa muhuri.

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.”

Judah inamaanisha "sifa," Reuben inamaanisha "tazama, mwana wa kiume," Gad inamaanisha "bahati njema/kikosi," Asher inamaanisha "mwenye furaha/amebarikiwa," na Naphtali inamaanisha "mapambano." Manasseh inamaanisha "kusababisha kusahau," Simeon inamaanisha "kusikia," Levi inamaanisha "kuunganishwa/kuambatanishwa," Issachar inamaanisha "malipo," Zebulun inamaanisha "heshima/makazi," Joseph inamaanisha "ongezeko," na Benjamin inamaanisha "mwana wa mkono wa kuume."

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.

Wale wanaomfuata Simba wa kabila la Yuda ni wana wa Mungu, waliobarikiwa na heri wanapopitia mchakato wa kujaribiwa wa kushindana na Mungu kama alivyofanya Yakobo. Kupitia mapambano haya, dhambi zao husahauliwa katika mchakato wa utakaso unaotokana na kusikia Neno la Mungu, ambao nao huwaunganisha na Kristo katika uhusiano wa agano. Thawabu yao ni kuketi kwa heshima pamoja na Kristo katika kiti Chake cha enzi, wakiwa wameketi katika mahali pa mbinguni Mungu anapowatumia kuukuza ufalme Wake, akiuita umati mkubwa utoke Babeli, ili wawe wana wa mkono wake wa kuume.

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.

Wana sita wa Lea walikuwa Reubeni, Yuda, Simeoni, Lawi, Isakari na Zebuluni. Mjakazi wake Zilpa, ambaye jina lake linamaanisha “tone lenye harufu nzuri,” alizaa wana wawili - Gadi na Asheri. Wana wawili wa Raheli walikuwa Yusufu na Benyamini. Mjakazi wa Raheli, Bilha, jina lake linamaanisha “mwenye haya au mwoga,” na wanawe walikuwa Dani na Naftali. Kinabii, nasaba iliyo hapa hutoa vipengele kadhaa vya kuzingatia. Tofauti na alfa na vizazi kumi katika Mwanzo sura ya tano, omega ina wazao kumi na wawili, ikiwa na vigezo vyake maalum vya kinabii. Katika wale mia moja arobaini na nne elfu, Dani hatatajwa na Manase alimchukua nafasi ya ndugu yake Efraimu.

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.

Orodha ya vizazi ya Alfa katika Mwanzo inalingana na orodha ya vizazi ya Omega katika Ufunuo, kwa kuwa Mwanzo unaonyesha kazi ya kimungu ya Kristo katika wokovu, na Ufunuo hubainisha wale ambao, katika utimilifu wa Omega wa ule unabii wa Alfa, wanatimiza kwa ukamilifu ile ahadi pamoja na unabii uliobainishwa katika ule 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.

Matumizi ya mistari hii miwili hufanywa mara nyingi na wanateolojia, lakini kamwe si kwa mtazamo wa mbinu ya mstari juu ya mstari. Vizazi viwili katika Mwanzo na Ufunuo vinatoa mashahidi wawili kwamba Mungu hunena katika ngazi ya pili. Lugha moja ni ushuhuda ulioandikwa kama ulivyorekodiwa, na mstari wa pili ndani ya ushuhuda huo huwasilishwa katika ngazi ya kialama. Wanateolojia kwa kawaida hawaendi zaidi ya uchunguzi wa juu juu kuhusu ujumbe unaowasilishwa kupitia maana za majina katika Mwanzo na Ufunuo. Wanachokiona wanakichukulia kama kitu kipya kinachozungumzia zaidi hekima yao ya kibinadamu, kama inavyoonekana katika majivuno yao ya kidini ya kudai kuona sitiari ndani ya maana za majina. Hawaoni kamwe ujumbe uliowasilishwa katika wana kumi na wawili wa Ismaeli. Hawaoni kwa usahihi vizazi vya Yesu katika Mathayo na Luka. Hawaoni vizazi vya wafalme saba wa mwisho wa Yuda na wafalme saba wa mwisho wa Israeli, wafalme saba wa kwanza wa Yuda au wafalme saba wa kwanza wa Israeli.

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.

Ninaposema hawaoni, namaanisha hivi: ukimuuliza Google kama kuna mafundisho kuhusu nasaba hizi, jibu ni “ndiyo” kwa yale ya Mwanzo kuhusu Adamu hadi Nuhu, na “ndiyo” kwa laki moja na arobaini na nne elfu. Lakini je, wanaitumia orodha ya wazao kumi wa Abramu katika Mwanzo kumi na moja kwa namna hii? Hapana. Je, wanazitumia nasaba za Kaini na za Sethi? Ndiyo, lakini kwa mbali sana na maana halisi, kana kwamba wako katika mada nyingine. Bila shaka wanashughulikia nasaba za Kristo katika Mathayo na Luka, lakini tena wanakosa shabaha kwa mbali sana. Kwa nini hilo ni muhimu, unauliza? Kwa sababu ninakusudia kutoa muhtasari wa mifululizo hii ya nasaba za kinabii, na nataka kuwa wazi tangu mwanzo kwamba ninajaribu kubainisha umuhimu wa kizazi cha nne kama ishara ya unabii wa kibiblia. Muhtasari wa nasaba hizi utasaidia katika jambo hilo, lakini itakuwa uzembe kwa mtu yeyote kudhani kwamba muhtasari rahisi wa mambo yatakayofuata ndio yote yanayopaswa kueleweka kuhusu mifululizo hii ya nasaba.

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.

Baada ya orodha ya vizazi kutoka Adamu hadi Nuhu, tunapata koo mbili katika sura ya nne na ya tano za Mwanzo. Koo hizo mbili zinawakilishwa na wazao wa Kaini na wazao wa Sethi. Tofauti na orodha ya vizazi vya Adamu hadi Nuhu iliyoonyesha wazao kumi, ukoo wa Sethi na ule wa Kaini, kila mmoja, unahesabu wazao wanane. Kwa sababu hii, vinapaswa kuchukuliwa kama awamu mbili za vizazi vinne. Sethi na Kaini ni alama za agano, na Kaini anawakilisha wale ambao, katika Isaya ishirini na nane na ishirini na tisa, wanafanya agano la mauti, ambalo litabatilishwa pigo lipitapo linalofurika. Hao ndio wajengao nyumba zao juu ya mchanga. Wale wajengao juu ya Mwamba, wanafanya agano la uzima kama kunavyoakisiwa katika Waraka wa Kwanza wa Petro, sura ya pili, kama wale waliyoonja ya kuwa Bwana ni mwema, na ni "kizazi teule." "Wengi" hujenga juu ya mchanga, bali "wachache" wamechaguliwa.

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.

Ukoo wa Kaini ni sauti ya uasi katika simfoni ya majina, kwa kuwa majina hayo yanawakilisha utukufu wa kibinadamu ulio wa ubatili, unaosababisha kutangatanga bila mwelekeo, baada ya kupigwa na mbingu. Kwa kupuuza onyo, ukoo wa Kaini unadai uungu wa uongo, ukiwa umefunikwa kwa nguvu za kisasi za kibinadamu, ukiwakilishwa na sanaa za ubinadamu, ambazo zinaumba utamaduni wa chuma; mzuri, lakini katili, na usio na tumaini. Kauli ya mwisho hiyo ni muhtasari wa ujumbe uliomo katika vizazi vinane vya Kaini unaotokana na majina.

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.

Ukoo wa Seti unajibu ukoo wa Kaini kwa neema. Katika udhaifu wa kibinadamu uliowekewa wanadamu, huzuni ya wale wanaomwita Mungu itageuzwa kuwa sifa wakati mbingu inaposhuka. Wakitembea kwa uaminifu katika njia inayopanda kuelekea utukufu, katika kipindi cha majaribio, hadi kilio cha "tumaini" kitaleta pumziko, kupitia maji ya ukombozi. Kauli hiyo ya mwisho ni muhtasari wa ujumbe uliomo katika vizazi vinane vya Seti unaotokana na majina.

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.

Sababu ya kugawanya vizazi vinane katika makundi mawili ya vizazi vinne inasimika katika hatua ya kwanza ya agano, wakati unabii wa utumwa nchini Misri unatambulishwa kuwa miaka 400 na pia kwamba hiyo miaka 400 ingetamatika katika kizazi cha nne. Wakati ushuhuda wa Paulo unapojumuishwa katika unabii wa agano la Alfa, huzalisha vipindi viwili vya miaka 215 vilivyoundwa na vizazi vinne katika kila kipindi. Vizazi vinane, katika miaka 430, vinawakilisha vipindi viwili vya miaka 215. Kipindi cha kwanza kinawakilishwa na Farao mwema aliyemjua Yusufu. Miaka 215 baadaye, kulikuwa na Farao mpya asiye mjua Yusufu. Kisha kundi linalofuata la vizazi vinne lilianza.

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.

Vizazi vinane vilivyogawanywa sawasawa katika vipindi viwili, kila kimoja kikiwa kimeainishwa wazi kama kipindi cha vizazi vinne, vinadhibitisha matumizi sawa ya vizazi vinane vya Kaini na vya Sethi. Matumizi hayo yanapotekelezwa, vizazi vinane vya Sethi vinawekwa sambamba na vizazi vinane vya Kaini. Kaini anawakilisha wengi wanaopokea alama ya mnyama, na Sethi anawakilisha wachache wanaopokea muhuri wa Mungu. Kaini ni ishara ya ubinadamu, na Sethi ni ishara ya ubinadamu uliounganishwa na Uungu katika muktadha wa agano la Nuhu, ilhali ukoo wa Yusufu na Musa uko katika muktadha wa agano la Abramu.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Kisha katika sura ya kumi na moja, nasaba ya watu teule inawakilishwa na majina kumi kuanzia Shemu hadi Abramu. Sura ya kumi na moja ni simulizi la Mnara wa Babeli, lakini pia ni nasaba ya watu teule, kama inavyowakilishwa na Abrahamu. Sura ya kumi na moja inawatambulisha watu teule ambao walipaswa kuingia katika agano lenye vipengele vitatu na Mungu. Hatua ya tatu na ya mwisho ilikuwa dhabihu ya Isaka katika sura ya ishirini na mbili. Sura "kumi na moja" ni mwanzo wa alfa na sura "ishirini na mbili" ni mwisho wa omega. Imani inayohitajika kusikia sauti ya Mungu katika maana ya majina si tofauti na imani inayohitajika kusikia sauti Yake katika uhesabuji wa Neno Lake. Mfano wa matumizi ya nasaba ambao hauzingatiwi na wanatheolojia ni nasaba ya Ismaeli, ishara ya Uislamu.

> 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.

> Na haya ndiyo majina ya wana wa Ismaeli, kwa majina yao, kwa kadiri ya vizazi vyao: mzaliwa wa kwanza wa Ismaeli, Nebajoth; na Kedar, na Adbeel, na Mibsam, na Mishma, na Dumah, na Massa, Hadar, na Tema, Jetur, Naphish, na Kedemah. Hawa ndio wana wa Ismaeli, na haya ndio majina yao, kwa miji yao, na kwa ngome zao; wakuu kumi na wawili kwa kadiri ya mataifa yao. Mwanzo 25:13-16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Maana za majina haya kumi na mawili zinapowasilishwa kama kauli, kauli hiyo inasomeka hivi, "Kinabii, wazao wa Ismaeli ni watu wa ngozi nyeusi wenye uzao mwingi wanaojulikana kama wapiganaji, lakini walihuzunishwa kihistoria na kinabii tarehe 11 Agosti 1840 na baadaye tarehe 11 Septemba 2001. Wanaitwa wana wa mashariki katika historia ya kibiblia. Walitoka Arabuni ambako viungo vyenye harufu nzuri vinavyotumiwa katika huduma za patakatifu za Kiebrania hulimwa. Neno "assassins" limetokana na historia ya Uislamu na linawakilisha kifo kinachotekelezwa kimyakimya. Katika enzi za Vita vya Msalaba, Uislamu uliifunga, ukaizunguka na kuizingira Ulaya ya Kikatoliki, lakini kizuizi kilichofuata kwao kuliashiria kuwasili kwa uburudisho wa 1840 hadi 1844, na pia kuanzia 9/11 hadi mgogoro wa sheria ya Jumapili." Maana za majina kumi na mawili ya wana wa Ismaeli zote zimewakilishwa 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 Ismaeli huwa kumi na tatu, ukimjumuisha Ismaeli kwenye orodha. Kumi na tatu ni namba ya kiishara ya "uasi," jambo ambalo ndilo alilofanya Hagari, na lililosababisha Ibrahimu kuruhusu Hagari na Ismaeli kufukuzwa. Paulo hutumia tukio hilo kuelezea kufukuzwa kwa Waisraeli wa kale kama watu wa agano la Mungu, wakati huohuo ambapo Yeye alikuwa akiweka agano na bibi-arusi Wake wa Kikristo.

> 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.

> Kwa maana imeandikwa, kwamba Ibrahimu alikuwa na wana wawili; mmoja kwa mjakazi, na mwingine kwa aliye huru. Lakini yule wa mjakazi alizaliwa kwa mwili; bali yule wa aliye huru ni kwa ahadi. Mambo haya ni mfano; kwa maana haya ni maagano mawili; moja kutoka Mlima Sinai, liletalo utumwa, ambalo ni Hagara. Kwa maana Hagara huyu ni Mlima Sinai ulioko Arabuni, na unalingana na Yerusalemu iliyo sasa, ambayo iko utumwani pamoja na watoto wake. Bali Yerusalemu iliyo juu iko huru, nayo ni mama yetu sote. Kwa maana imeandikwa, Furahi, wewe tasa usiyezaa; piga kelele na lia, wewe usiyeona utungu; kwa kuwa aliye ukiwa ana watoto wengi kuliko yeye aliye na mume. Sasa sisi, ndugu, kama vile Isaka, tu watoto wa ahadi. Lakini kama wakati ule, yule aliyezaliwa kwa mwili alimtesa yule aliyezaliwa kwa Roho, vivyo hivyo ilivyo sasa. Lakini Maandiko yasemaje? Mtoe mjakazi na mwanawe; kwa maana mwana wa mjakazi hatakuwa mrithi pamoja na mwana wa aliye huru. Basi, ndugu, sisi si watoto wa mjakazi, bali wa aliye huru. Wagalatia 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.

Ismaeli ni ishara ya Uislamu, na Hagara, mama yake Ismaeli, 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, Ismaeli alikuwa na wana kumi na wawili, kwa kuwa kumi na wawili ni ishara ya watu wa agano la Mungu, na Uislamu ni nakala bandia ya watu wa agano la Mungu.

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

Kuna orodha mbili za ukoo za Kristo katika Injili. Moja katika Mathayo na nyingine katika Luka.

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

> Yakobo akamzaa Yosefu, mume wa Mariamu; kutoka kwa Mariamu alizaliwa Yesu, aitwaye Kristo. Basi vizazi vyote kuanzia Abrahamu hadi Daudi ni vizazi kumi na vinne; na kutoka Daudi hadi uhamisho kwenda Babeli ni vizazi kumi na vinne; na kutoka uhamisho kwenda Babeli hadi Kristo ni vizazi kumi na vinne. Na kuzaliwa kwa Yesu Kristo kulikuwa hivi: Mariamu mama yake alipokuwa ameposwa na Yosefu, kabla hawajakutana, alionekana ana mimba kwa Roho Mtakatifu. Mathayo 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.

Orodha ya vizazi katika Injili ya Mathayo inatambua vipindi vitatu vilivyo sawa vya kumi na nne vinavyounda kipindi kimoja cha arobaini na mbili. Kristo ndiye Omega ya historia ya agano, kwa kuhusiana na Musa kama Alfa ya historia hiyo. Musa anatabiri kwamba Kristo atakuwa “kama yeye mwenyewe.” Musa alikuwa na vipindi vitatu vya miaka arobaini katika maisha yake ya miaka mia moja na ishirini. Kila kipindi cha miaka arobaini cha maisha ya Musa, kinapowekwa mstari juu ya mstari, kinamalizikia Kadeshi, ishara ya 1863 na sheria ya Jumapili. Vipindi vitatu vya Kristo vinamalizikia kwa Daudi, utekwa wa Babeli, na Kristo kuthibitisha agano kwa damu yake msalabani. Daudi anawakilisha kuinuliwa kwa kanisa linaloshinda wakati wa sheria ya Jumapili, na mstari wa pili unaonyesha wanawali wapumbavu wakichukuliwa kwenda Babeli wakati wa sheria ya Jumapili. Kipindi cha tatu kinamalizikia msalabani, ambacho tena kinaashiria sheria ya Jumapili ambako Kristo anathibitisha agano la Ibrahimu na elfu mia arobaini na nne, na agano la Nuhu na umati mkubwa.

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.

Kinachoweza kueleweka wakati mistari hii miwili inapowekwa moja juu ya mwingine ni cha kushangaza. Miaka mia moja na ishirini ya Musa inawiana na miaka 120 ya Nuhu, na vizazi arobaini na viwili vya Kristo vinawiana na utawala wa mpinga Kristo wa miezi arobaini na miwili ya kiishara wakati wa sheria ya Jumapili.

> 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.

> Bwana akasema, Roho yangu haitashindana na mwanadamu milele, kwa maana yeye naye ni mwili; na siku zake zitakuwa miaka mia na ishirini. Mwanzo 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.

Pamoja na orodha ya vizazi ya Mathayo, inayosisitiza agano la Abrahamu, orodha ya vizazi ya Kristo, kama ilivyowekwa bayana na Luka, inaenda hadi uumbaji, hivyo ikisisitiza agano la uzima ambalo Adamu alivunja huko Edeni. Orodha ya vizazi ya Luka inaanza na Yesu, na inarudi nyuma katika ukoo wake hadi kwa Adamu, ambaye anatajwa kuwa mwana wa Mungu. Mlolongo huo unaishia kwa Adamu wa pili mkamilifu, nao unaanza kwa Adamu wa kwanza mkamilifu. Kutoka Adamu wa kwanza hadi Adamu wa pili kumeonyeshwa kuwa vizazi 77.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Orodha za vizazi katika Maandiko zinawakilisha mistari ya ukweli. Tumezitambua kadhaa zinazozidi sana idadi ya mashahidi wanaohitajika ili kuthibitisha ukweli. Mistari ya vizazi inabeba sauti ya matimizo ya kihistoria na utabiri wa wakati ujao, na pia inabeba sauti ya Palmoni, Mhesabu wa Ajabu wa siri, kwa kuwa mafumbo ya nambari yaliyowekwa ndani ya mistari hiyo yanatoa sauti ya pili. Sauti hizo mbili husikika pamoja na sauti nyingine ya tatu, sauti ya Mwanalugha wa Ajabu, aliyeyaumba na kuyadhibiti mambo yote, yakiwemo majina ya watu, maeneo na vitu.

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 alipogeuka kuona sauti iliyokuwa nyuma yake, ilikuwa kama sauti ya maji mengi, na Danieli alipokuwa na maono hayo hayo, Sauti Yake ilikuwa sauti ya umati mkubwa. Ujumbe wa juu juu wa Maandiko, pamoja na majina yanayoambatana na ujumbe huo, na pia nambari zilizo ndani ya ujumbe huo ni sauti tatu katika kifungu kimoja. Unapochukua mstari wenye sauti hizo tatu na kuuweka juu ya mstari mwingine ulio 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.

> Na sauti ikatoka katika kiti cha enzi, ikisema, Msifuni Mungu wetu, ninyi nyote watumishi wake, na ninyi mnaomcha yeye, wadogo kwa wakubwa. Nikasikia kama sauti ya wingi wa watu, na kama sauti ya maji mengi, na kama sauti ya ngurumo kuu, wakisema, Haleluya; kwa kuwa Bwana Mungu Mwenyezi ametawala. Ufunuo 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 muhimu zaidi zinapatikana miongoni mwa wafalme wa Israeli. Wafalme saba wa kwanza wa Israeli, ufalme wa kaskazini, wanaishia kwa Ahabu, Yezebeli na Eliya, hivyo kuwakilisha sheria ya Jumapili. Mfululizo wa wafalme saba wa mwisho wa makabila ya kaskazini, unaanza katika sheria ya Jumapili na kuishia kwenye mwisho wa wakati wa rehema ya wanadamu, wakati Mikaeli anaposimama katika Danieli 12. Wafalme saba wa kwanza wa Yuda wanaonyesha historia kutoka sheria ya Jumapili hadi Mikaeli anaposimama, na wafalme saba wa mwisho wanabainisha historia inayoongoza hadi sheria ya Jumapili. Mifululizo miwili ya nasaba, yote ikiwa na historia ya alfa na historia ya omega. Historia ya alfa ni kipindi cha 9/11 hadi sheria ya Jumapili, na kipindi cha omega ni sheria ya Jumapili hadi mwisho wa wakati 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.

Tutaendelea katika makala ijayo.

> “Be Steadfast Unto the End

> Uwe thabiti hadi mwisho

> “[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.

> [Ufunuo 1:1, 2, imenukuliwa.] Biblia yote ni ufunuo; kwa kuwa ufunuo wote kwa wanadamu unakuja kupitia Kristo, na yote yanamjikita ndani yake. Mungu ametunenea kwa Mwana wake, ambaye sisi ni wake kwa uumbaji na kwa ukombozi. Kristo alimjia Yohana aliyekuwa uhamishoni katika Kisiwa cha Patmo ili kumpa ile kweli kwa siku hizi za mwisho, kumwonyesha yale ambayo yanapaswa kutukia karibuni. Yesu Kristo ndiye msimamizi mkuu wa ufunuo wa kimungu. Ni kupitia yeye tunapata ufahamu wa yale tunayopaswa kuyatazamia katika matukio ya kuhitimisha historia ya dunia hii. Mungu alimpa Kristo ufunuo huu, na Kristo akaumjulisha Yohana.

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> Yohana, yule mwanafunzi mpendwa, alikuwa ndiye aliyechaguliwa kupokea ufunuo huu. Alikuwa wa mwisho kubaki hai miongoni mwa wanafunzi wa kwanza walioteuliwa. Katika kipindi cha Agano Jipya aliheshimiwa kama vile nabii Danieli alivyoheshimiwa katika kipindi cha Agano la Kale.

> “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.

> Maelekezo yaliyopaswa kuwasilishwa kwa Yohana yalikuwa muhimu sana hivi kwamba Kristo alikuja kutoka mbinguni ili kumpa mtumishi Wake, akimwambia ayatume kwa makanisa. Maelekezo haya yanapaswa kuwa lengo la utafiti wetu wa makini na wa maombi; kwa maana tunaishi katika wakati ambapo watu wasio chini ya mafundisho ya Roho Mtakatifu wataleta nadharia za uongo. Watu hawa wamesimama katika nyadhifa za juu, na wana miradi yenye malengo makubwa ya kutekeleza. Wanatafuta kujitukuza, na kubadilisha kabisa sura ya mambo yote. Mungu ametupa maelekezo maalum kutulinda dhidi ya watu wa namna hiyo. Alimwagiza Yohana aandike katika kitabu yale yatakayotokea katika vipindi vya kufunga vya historia ya dunia hii.

> “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.

> Baada ya wakati kupita, Mungu aliwakabidhi wafuasi Wake waaminifu kanuni za thamani za ukweli wa sasa. Kanuni hizi hazikutolewa kwa wale ambao hawakuwa na sehemu katika kutoa ujumbe wa malaika wa kwanza na wa pili. Zilitolewa kwa wafanyakazi ambao walikuwa na sehemu katika kazi hiyo tangu mwanzo.

> “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.

> Wale waliopitia uzoefu huu wanapaswa kuwa thabiti kama mwamba katika kanuni zilizotufanya kuwa Waadventista wa Sabato. Wanapaswa kuwa watenda kazi pamoja na Mungu, wakifunga ushuhuda na kuitia sheria muhuri miongoni mwa wanafunzi Wake. Wale walioshiriki katika kuanzishwa kwa kazi yetu juu ya msingi wa kweli za Biblia, wale wanaojua alama za njia zilizoonyesha njia iliyo sahihi, wanapaswa kuchukuliwa kuwa wafanyakazi wa thamani ya juu kabisa. Wanaweza kuzungumza kutokana na uzoefu wao binafsi kuhusu kweli zilizokabidhiwa kwao. Watu hawa hawapaswi kuruhusu imani yao igeuzwe kuwa kutokuamini; hawapaswi kuruhusu bendera ya malaika wa tatu kuchukuliwa kutoka mikononi mwao. Wanapaswa kushikilia tumaini waliloanza nalo kwa uthabiti hadi mwisho.

> “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.

> Bwana ametangaza kwamba historia ya zamani itasimuliwa tena tunapoingia katika kazi ya kufunga. Kila kweli aliyoitoa kwa siku hizi za mwisho inapaswa kutangazwa ulimwenguni kote. Kila nguzo aliyoisimamisha inapaswa kuimarishwa. Sasa hatuwezi kuondoka katika msingi ambao Mungu ameuweka. Sasa hatuwezi kuingia katika shirika jipya lolote; kwa maana hili lingemaanisha uasi kutoka katika kweli.

> “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.

> Kazi ya umishonari wa matibabu inahitaji kutakaswa na kusafishwa kutokana na lolote linaloweza kudhoofisha imani ya waamini katika uzoefu uliopita wa watu wa Mungu. Edeni, Edeni nzuri, ilidunishwa kwa kuingizwa kwa dhambi. Kuna haja sasa ya kusimulia tena uzoefu wa wale wanaume waliotekeleza jukumu katika kuanzishwa kwa kazi yetu mwanzoni.

> “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.

> Mara kwa mara tunasoma matangazo ya vifo vya watu wakuu wa dunia. Wakati wao huja ghafla, kana kwamba kwa papo hapo. Wengi, wanaodhaniwa kuwa na afya njema, hufa baada ya karamu, au baada ya kuweka mipango ya ubinafsi ya kujitukuza. Neno hutoka, ‘Ameambatana na sanamu zake; muacheni.’ Hii inamaanisha kwamba Bwana hamlindi tena dhidi ya madhara. Kifo cha ghafla huja, na kazi ya maisha yake ina thamani gani? Maisha yake yamekuwa yasiyofanikiwa. Mti unaanguka kwa sababu nguvu iliyokuwa ikiudumisha imeuacha uwe sadaka ya ibada ya sanamu.

> “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.

> Wanaume na wanawake wamezama katika kutafuta kitu cha kufurahia. Huuza nafsi zao bure, na Mungu huondoa uvumilivu wake wa muda mrefu. Wanaachwa kwa chaguo lao.

> “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.

> "Wapo wale ambao, ingawa wanakiri kuamini kweli ya sasa, wameidunisha imani yao na wamekataa kutembea katika nuru. Ni nani sasa atakayeweka kando kanuni zao za ubinafsi na za kidunia? Ni nani sasa atakayejitahidi kutambua thamani ya nafsi? Kwani itamfaa mtu nini kuupata ulimwengu wote, na kuipoteza nafsi yake? Au mtu atatoa nini badala ya nafsi yake? Je, unaona njaa na kiu ya mkate wa uzima na maji ya wokovu? Je, unatambua thamani ya nafsi ambazo Kristo alikufa kwa ajili yao? Je, wale wanaosemekana kuwa Wakristo wanaishi kulingana na ungamo lao la imani? Je, wanatambua thamani ya nafsi? Je, wanajitahidi kutakasa nafsi zao kwa utiifu wa ukweli?" Manuscript Releases, juzuu ya 20, 150, 151.

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