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

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

Number Twenty-Three

Nambari Ishirini 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.”

Katika makala ya ishirini na mbili niliandika, "Kisha katika sura ya kumi na moja, ukoo wa watu walioteuliwa unawakilishwa na majina kumi kuanzia Shemu hadi Abramu. Sura ya kumi na moja ni hadithi ya mnara wa Babeli, lakini pia ukoo wa watu walioteuliwa, kama unavyowakilishwa na Ibrahimu. Sura ya kumi na moja inawatambulisha watu walioteuliwa ambao walipaswa kuingia katika agano la mara tatu na Mungu. Hatua ya tatu na ya mwisho ilikuwa dhabihu ya Isaka katika sura ya ishirini na mbili. Sura "kumi na moja" ni Alfa, mwanzo, na sura "ishirini na mbili" ni Omega, mwisho. Imani inayohitajika kusikia sauti ya Mungu katika maana ya majina haina tofauti na imani inayohitajika kusikia sauti Yake katika nambari za Neno Lake."

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.

Sura ya kumi na moja inawasilisha agano la Kaini, na agano la Abeli. Tumekuwa tukionyesha mara kwa mara kwa miaka kwamba sifa za kinabii za Mnara wa Babeli zinawakilisha agano bandia. Baada ya gharika, kulikuwa na mabadiliko ya nyakati: kabla ya gharika, ibada ilikuwa katika lango la Edeni, na baada ya gharika, ibada ilipaswa kuwa madhabahuni. Madhabahu hiyo ilikuwa na masharti maalum ya kibiblia. Ilibidi ijengwe kwa mawe ya asili, bila binadamu kuyachonga kwa patasi. Ilipaswa kuwa jiwe juu ya jiwe, bila chokaa.

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.

Kusudi la mnara lilikuwa kuwapatia wafuasi wa Nimrodi jina, ambalo linawakilisha tabia. Katika mnara tunaona wanadamu wakijaribu kujiokoa, na kujikweza kama miungu ya mbinguni. Mnara ni ishara ya kanisa linalodhani kuwa linaweza kujiokoa lenyewe, na linalodhani kuwa linapaswa kuinuliwa, kama wafanyavyo wale wafalme kumi katika Zaburi 83, wanapoinua kichwa cha kipapa katika ule muungano mwovu wa unabii wa Biblia, unaotokea wakati wa sheria ya Jumapili.

> 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.

> Wimbo au Zaburi ya Asafu. Usinyamaze, Ee Mungu; usikae kimya, wala usitulia, Ee Mungu. Maana tazama, adui zako wanafanya ghasia; na wakuchukiao wameinua kichwa. Zaburi 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?

Ulimwengu ulikuwa umeangamizwa muda si mrefu uliopita na Gharika ya Nuhu, na sababu iliyomsababisha Mungu kufunga mlango wa rehema kwa ulimwengu wa kabla ya gharika ilikuwa kwamba mawazo ya mwanadamu yalikuwa maovu daima. Biblia inazungumza kuhusu umoja kwa njia mbalimbali, mojawapo ni “kuona kwa jicho moja.” Je, wawili waweza kutembea pamoja, wasipopatana?

> 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.

> Sasa nawasihi, ndugu zangu, kwa jina la Bwana wetu Yesu Kristo, kwamba nyote mseme neno moja, wala pasiwe na migawanyiko kati yenu; bali muungane kikamilifu katika nia moja na hukumu moja. 1 Wakorintho 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.

Wakati Mungu alichanganya lugha wakati wa hukumu juu ya ufalme wa Nimrodi, hilo linaonyesha kwamba kabla ya mkanganyiko huo, wote walikuwa katika umoja, na hivyo wote walikuwa na tabia ileile, na tabia hiyo ilikuwa dini inayotegemea matendo ya kibinadamu—tofauti na wale katika sura hiyo hiyo wanaowakilishwa na Ibrahimu. Shemu alikuwa mtu mwaminifu katika siku za Nimrodi. Wanahistoria humtaja Shemu kama yule aliyemuua Nimrodi, mwasi hodari mbele za Bwana. Hoja hiyo inasimama hata bila mawazo ya wanahistoria, kwa kuwa Shemu ni mtu wa agano, anayefuata ukoo wake hadi Nuhu, mtu wa agano, anayefuata ukoo wake kurudi kwa Sethi, mtu mwingine wa agano, aliyeingia katika historia ya agano kuchukua nafasi ya ndugu yake Habili, ambaye naye alikuwa mtu mwingine wa agano aliyekuwa mzawa wa moja kwa moja wa Adamu.

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.

Mwanzo sura ya kumi na moja ni pambano kuu kati ya Kristo na Shetani, katika muktadha wa agano la uzima na agano la mauti. Nimrodi anawakilisha mwindaji hodari mbele za Bwana, kwa maana anawakilisha kanisa lenye wafuasi wengi. Abramu, kupitia Shemu, anawakilisha kanisa lenye wafuasi wachache tu. Shemu alikuwa mtu wa agano wakati Nimrodi alipokuwa akijenga mnara wake, lakini maagano mawili katika sura ya kumi na moja hayawakilishwi na Shemu na Nimrodi, bali na Nimrodi na Abrahamu. Paulo anabainisha wazi kanuni hii ya kinabii.

> 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.

> Kwa maana huyu Melkisedeki, mfalme wa Salemu, kuhani wa Mungu Aliye Juu Sana, aliyekutana na Ibrahimu alipokuwa akirudi kutoka kuwaangamiza wafalme, akambariki; ambaye kwake pia Ibrahimu alimpa sehemu ya kumi ya vyote; kwanza, kwa tafsiri, Mfalme wa haki, na baada ya hayo pia Mfalme wa Salemu, yaani, Mfalme wa amani; asiye na baba, asiye na mama, asiye na nasaba, asiye na mwanzo wa siku, wala mwisho wa maisha; bali amefananishwa na Mwana wa Mungu; anadumu kuwa kuhani milele. Basi fikirini jinsi mtu huyu alivyokuwa mkuu, ambaye hata yule baba wa ukoo Ibrahimu alimpa sehemu ya kumi ya nyara.

> 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:

> Na kwa hakika wale walio miongoni mwa wana wa Lawi, wanaopokea wadhifa wa ukuhani, wameamriwa kupokea zaka kutoka kwa watu kulingana na sheria, yaani, kutoka kwa ndugu zao, ingawa hao pia wametoka katika viuno vya Ibrahimu:

> 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.

> Lakini yeye ambaye nasaba yake haikuhesabiwa kutoka kwao alipokea zaka kutoka kwa Ibrahimu, akambariki yeye aliyekuwa na ahadi. Wala pasipo shaka mdogo hubarikiwa na mkubwa. Na hapa wanadamu wanaokufa hupokea zaka; bali huko huzipokea yeye, ambaye hushuhudiwa ya kwamba yu hai. Tena, kama nisemavyo, Lawi naye, apokeaye zaka, alitoa zaka katika Ibrahimu. Kwa maana alikuwa bado katika viuno vya babaye, Melkisedeki alipokutana naye. Waebrania 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.

Kuna ukweli wa sasa mwingi katika somo la Melkizedeki, lakini ninabainisha tu kwamba Paulo anafundisha moja kwa moja kwamba sifa za kinabii za watu wa agano—na kwa hilo ninamaanisha wanaume na wanawake katika ushuhuda uliovuviwa ambao ushuhuda wao wa Maandiko unatambulisha alama ya njia katika msururu wa kinabii wa agano la Mungu na wanadamu. Paulo anafundisha kwamba Melkizedeki, aliyeishi kabla ya ukuhani wa Walawi kuanzishwa huko Sinai, na hivyo zaidi ya miaka mia nne kabla ya kuwepo kwa ukuhani wa Walawi, alikuwa amepokea zaka kutoka kwa Lawi. Ili kuwa katika ukuhani wa Walawi, ilibidi uwe Mlawi aliyeweza kuthibitisha ukoo wake wa damu kutoka kwa Lawi. Melkizedeki hakuweza kuonyesha kwamba ukoo wake ulitoka katika ukoo wa Lawi, kwa kuwa Lawi alikuwa bado hajazaliwa.

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.

Mfululizo wa unabii unaowakilisha agano la Mungu na Adamu na Hawa kwa kweli ni maagano mawili. La kwanza lilikuwa agano la uzima lenye jaribio rahisi. Baada ya anguko na jaribio hilo kushindwa, agano lililofuata liliambatana na damu ya mwanakondoo ili kutoa mavazi. Kisha kukawa na agano la Mungu na wanadamu, linalowakilishwa na upinde wa mvua, Nuhu, na ibada kwenye madhabahu. Kisha, katika Mwanzo sura ya kumi na moja, ndipo lilipoanza agano la Mungu na watu teule, ambao wangeitwa Waebrania. Katika kila mojawapo ya hadithi hizo, wahusika wa kibiblia ni wanaume au wanawake wa agano.

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.

Katika Mwanzo sura ya kumi na moja, mwanzo wa agano la uzima na watu waliochaguliwa unawekwa bayana, na unawekwa bayana pale pale ambapo Nimrodi anaanzisha agano la mauti, kama inavyowakilishwa na matumizi ya matofali na chokaa, yaliyokuwa nakala bandia ya ule utaratibu wa mawe yasiyochongwa na kutokuwepo kwa chokaa uliowakilishwa na madhabahu. Dada White anatufahamisha kwamba madhabahu inamwakilisha Kristo, hivyo dini ya Nimrodi, ambayo ni dini bandia, inamwakilisha Kristo bandia.

> 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.

> Wakasemezana, Haya, na tufanye matofali, tukayahomea sana. Wakawa na matofali badala ya mawe, na lami badala ya chokaa. Mwanzo 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.

> Na ukinifanyia madhabahu ya mawe, usiijenge kwa mawe yaliyokatwa; kwa maana ukiinua zana yako juu yake, umeinajisi. Kutoka 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.

> Tuko katika hatari ya kuchanganya vitu vitakatifu na vya kawaida. Moto mtakatifu kutoka kwa Mungu unapaswa kutumiwa katika juhudi zetu. Madhabahu ya kweli ni Kristo; moto wa kweli ni Roho Mtakatifu. Hii ndiyo uvuvio wetu. Ni pale tu Roho Mtakatifu anapomwongoza na kumwelekeza mtu ndipo anapokuwa mshauri wa kuaminika. Tukigeuka mbali na Mungu na wateule wake ili kutafuta mashauri katika madhabahu za kigeni, tutajibiwa kulingana na matendo yetu. Ujumbe Teule, kitabu cha 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.

Miongoni mwa kweli nyinginezo, mojawapo ya masomo yanayotolewa kinabii kutoka Mwanzo sura ya kumi na moja ni kwamba sura hiyo inawakilisha mwanzo wa mstari wa kinabii. Gharika ya Nuhu inaweka alama ya utengano wa kinabii. Nuhu alipotoka katika safina kulikuwa na namna mpya ya ibada, na namna ya ibada daima huleta makundi mawili ya waabudu, kama ilivyoonyeshwa katika historia ya Kaini na Habili. Mwanzo sura ya kumi na moja ni ulimwengu mpya, wenye historia ya mwanzo inayokuwa hadithi ya msingi ya historia ya mwisho, wakati watu wa Mungu wa agano la siku za mwisho wanapowaita wafanyakazi wa saa ya kumi na moja kutoka Babeli wakati wa mgogoro wa sheria ya Jumapili. Nimrodi ndiye mtu wa dhambi wakati wa mgogoro wa sheria ya Jumapili, na Shemu, ambaye ni Ibrahimu, ndiye mtu wa Mungu katika mgogoro huo huo. Kutawanywa na mkanganyiko wa lugha kulikosimuliwa katika Mwanzo sura ya kumi na moja kulianza muda mfupi baada ya Nuhu kutoka katika safina. Mada ya sura ya kumi na moja ni maagano mawili, na hadithi hufikia tamati yake wakati hatua ya tatu ya agano la Ibrahimu inawekwa wazi katika sura ya ishirini na mbili.

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.

Sura ya kumi na moja ni historia ya Alfa ya mstari wa Ibrahimu unaofikia historia ya Omega katika sura ya ishirini na mbili. Hadithi ya mwanzo ya Babeli ya Nimrodi na hadithi ya mwisho ya sadaka ya Isaka, zote mbili zinawakilisha hukumu ya mwisho juu ya wanadamu. Mstari unaanza kwenye mnara wa Nimrodi, na unanyooka hadi kwenye sadaka ya Isaka, nao mstari unafikia kilele katika sadaka mbili zinazokinzana. Sadaka ya Nimrodi inapokea hukumu ya utekelezaji kutoka kwa Mungu, na hukumu ya Ibrahimu inapokea baraka ya Mungu. Nimrodi ndiye Alfa wa sura ya kumi na moja na Ibrahimu ndiye Omega wa sura ya ishirini na mbili. Omega huwa kubwa zaidi daima, kwa angalau mara ishirini na mbili kulingana na alfabeti ya Kiebrania, na nguvu iliyoonyeshwa katika kuchanganya lugha na kutawanya mataifa kote ilizidiwa sana na nguvu ya msalaba. Mnara wa Nimrodi unawakilisha Minara Pacha ya 9/11 na sadaka ya Isaka inawakilisha sheria ya Jumapili.

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.

Mstari wa agano na watu waliochaguliwa unaanza kwa ishara ya namba kumi na moja na unaishia kwa ishara ya namba ishirini na mbili. Mstari huo unamalizika katika mwisho wa kipindi cha majaribio katika historia ya alfa ya Nimrodi na pia historia ya omega ya Ibrahimu. Historia yenyewe ya Nimrodi na Ibrahimu imewekwa wazi katika kitabu cha kwanza cha Biblia, na imewekwa ndani ya muktadha wa kuokota mabaki kutokana na uharibifu wa hivi karibuni mno wa gharika ya Nuhu. Katika kitabu cha kwanza cha Biblia, mfano wa maagano mawili unatoa mashahidi wawili wanaoainisha mwisho wa kipindi cha majaribio katika mstari wa sura ya kumi na moja hadi ishirini na mbili.

> 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.

> Yeye aliye dhalimu, aendelee kuwa dhalimu; na yeye aliye mchafu, aendelee kuwa mchafu; na yeye aliye mwenye haki, aendelee kuwa mwenye haki; na yeye aliye mtakatifu, aendelee kuwa mtakatifu. Ufunuo 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.

Nimrodi bado ni asiye na haki na mchafu, na Ibrahimu bado ni mwenye haki na mtakatifu kama inavyoonekana katika alfa ya Mwanzo 11-22, na pia katika omega ya Ufunuo 22:11. Kabla tu ya kufungwa kwa kipindi cha rehema, tamko katika mstari wa 10 hutolewa kwamba maneno ya unabii wa kitabu hiki yasitiwe muhuri. Kabla tu ya kufungwa kwa kipindi cha rehema, katika mstari unaofuata kabisa, kuna unabii katika Ufunuo unaopaswa kufunguliwa muhuri. Mstari miwili baada ya mstari wa kumi na moja, Kristo anatoa ufunguo wa kufungua muhuri wa unabii huo.

> 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.

> Akaniambia, Usitie muhuri maneno ya unabii wa kitabu hiki; kwa kuwa wakati umekaribia. Aliye dhalimu, na azidi kuwa dhalimu; na aliye najisi, na azidi kuwa najisi; na mwenye haki, na azidi kufanya haki; na aliye mtakatifu, na azidi kuwa mtakatifu. Na tazama, naja upesi; na ujira wangu u pamoja nami, kumpa kila mtu sawasawa na kazi yake.

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

> Mimi ni Alfa na Omega, mwanzo na mwisho, wa kwanza na wa mwisho. Ufunuo 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.

Sura ya ishirini na mbili ndiyo sura ya omega ya Biblia nzima, na ufunguo wa kufumbua unabii katika Ufunuo uliotiwa muhuri ni kanuni ambayo Kristo aliibainisha kuliko zote katika sura ya kwanza ya Ufunuo. Sura ya kwanza ni herufi ya kwanza ya alfabeti ya Kiebrania, na sura ya ishirini na mbili ni ya mwisho. Katika mistari ya tisa hadi kumi na moja ya sura ya kwanza, Yohana anajitambulisha, na kumtambulisha Kristo kuwa Alfa na 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.

> Mimi Yohana, nami ni ndugu yenu na mwenzi katika dhiki, na katika ufalme na uvumilivu wa Yesu Kristo, nilikuwa katika kisiwa kiitwacho Patmo, kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda wa Yesu Kristo. Nilikuwa katika Roho siku ya Bwana, nikasikia nyuma yangu sauti kuu, kama ya tarumbeta, ikisema, Mimi ni Alfa na Omega, wa kwanza na wa mwisho; na, uyaonayo, yaandike katika kitabu, na uyapeleke kwa makanisa saba yaliyoko Asia; kwa Efeso, na kwa Smirna, na kwa Pergamo, na kwa Thiatira, na kwa Sardi, na kwa Filadelfia, na kwa Laodikia. Ufunuo 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:

Katika aya ya kumi na moja, Yohana yuko katika Patmo, lakini katika aya ya kumi na mbili anageuka, na kuanzia hapo yuko katika patakatifu pa mbinguni. Hivyo, katika aya za tisa hadi kumi na moja, tunaupata ushuhuda wa Yohana, unaomtambulisha Yesu kuwa Alfa na Omega, jambo ambalo Yesu tayari alijitambulisha nalo katika aya ya nane:

> 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.

> Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, aliye, na aliyekuwako, na atakayekuja, Mwenyezi. Ufunuo 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.

Katika aya ya nane, Yohana anaandika yale aliyomsikia Kristo akisema kuhusu Yeye mwenyewe. Katika aya ya tisa hadi kumi na moja, ni Yohana anayezungumza juu yake mwenyewe. Hilo linamaanisha kuwa kuna mashahidi wawili katika aya kumi na moja za kwanza wanaomtambulisha Kristo kuwa Alfa na Omega. Aya ya tisa hadi kumi na moja zinaunda kitengo chake cha wazo. Ingawa zimeunganishwa na sura nzima, katika aya hizi Yohana anazungumza kuhusu yeye mwenyewe, ilhali katika aya ya nne hadi ya nane, Yohana anazungumza kwa niaba ya Uungu kwa makanisa Yake. Aya ya nne inaanza kitengo cha wazo kinachoishia katika aya ya nane. Hili hutambuliwa kupitia maelezo ya mwanzo kuhusu Kristo, aliyekuwako, aliyepo, na atakayekuja, yanayotajwa katika aya ya nne kisha tena katika aya ya nane.

> 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.

> Yohana kwa makanisa saba yaliyoko Asia: Neema na amani kwenu, zitokazo kwake aliyeko, aliyekuwako, na atakayekuja; na zitokazo kwa Roho saba walioko mbele ya kiti chake cha enzi; na kwa Yesu Kristo, shahidi mwaminifu, mzaliwa wa kwanza wa wafu, na mkuu wa wafalme wa nchi. Yeye aliyetupenda, akatuosha kutoka katika dhambi zetu kwa damu yake mwenyewe, na akatufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; apewe utukufu na enzi hata milele na milele. Amina. Tazama, anakuja pamoja na mawingu; na kila jicho litamwona, hata na wale waliomchoma; na kabila zote za nchi wataomboleza kwa ajili yake. Naam, Amina.

> 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, aliye, na aliyekuwako, na atakayekuja, 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.

Mistari mitatu ya kwanza ya sura ya kwanza yanaonyesha Ufunuo wa Yesu Kristo, ambao unaondolewa muhuri wake muda mfupi kabla ya wakati wa rehema kufungwa, kwa kuwa mstari wa tatu unasema, “wakati umekaribia.” “Wakati umekaribia” ni kauli ile ile ya mstari wa kumi wa sura ya ishirini na mbili, usemao, “usitie muhuri maneno ya unabii wa kitabu hiki, kwa maana wakati umekaribia.” Unabii usiotiwa muhuri ni Ufunuo wa Yesu Kristo.

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.”

Aya ya nne inaanza kufunguliwa kwa mihuri, na aya ya nne inaanza kwa ushuhuda wa Yohana: “Mimi Yohana,” kisha katika aya ya nane ni Kristo anayejitambulisha. Shahidi wa kibinadamu katika ya kwanza kati ya aya tano, na shahidi wa kimungu mwishoni. Aya ya nne inamtaja Baba wa Mbinguni kama yule ambaye “aliye, aliyekuwako, na atakayekuja.” Aya ya nane inamtaja Kristo kama yule ambaye “aliye, aliyekuwako, na atakayekuja.”

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.”

Ufunguo wa kufungua Ufunuo wa Yesu Kristo ni kanuni ya Alfa na Omega. Akiwa wa kwanza na wa mwisho, Kristo pia yupo sasa, ingawa alikuwapo zamani na atakuwepo wakati ujao. Ukweli kwamba Yesu na Baba wote ni yule Mungu aliyekuwapo, aliye, na atakayekuja, ni uwasilishaji mwingine wa Kristo kama Alfa na Omega. Yeye ni Alfa na Omega, wa Kwanza na wa Mwisho, Mwanzo na Mwisho, naye alikuwa mwanzoni na atakuwa mwishoni. “Funguo” za ufalme, ambazo zilipewa kanisa huko Kaisaria Filipi, pia ni “ufunguo” uliowekwa begani mwa Eliakimu katika Isaya 22:22. Alfa ya kitabu cha Ufunuo ni sura ya kwanza na Omega ni sura ya ishirini na mbili, hivyo tunakuta alfabeti yote ya Kiebrania katika sura za Ufunuo. Sura ya kumi na tatu inawakilisha uasi wa Marekani na baadaye ulimwengu. Sura ya kwanza inamwasilisha Kristo kama Alfa na Omega, na sura ya ishirini na mbili inabainisha ukweli huo huo, lakini kwa uhusiano na kufunguliwa kulikotajwa katika sura ya kwanza. Sura ya kwanza, ya kumi na tatu, na ya ishirini na mbili zinawakilisha herufi tatu za Kiebrania ambazo pamoja hutunga neno “ukweli.”

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.

Katika sura ya ishirini na tatu ya Mathayo Yesu anatoa ole nane dhidi ya Mafarisayo na Masadukayo. Katika aya ya mwisho ya sura ya ishirini na mbili, majibizano ya Kristo na Wayahudi wabishi yaliishia kwa fumbo la Daudi, fumbo ambalo linaweza tu kutatuliwa ukiwa umeelewa kanuni ya alfa na omega.

> 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.

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

Hitimisho la sura ya ishirini na mbili hutambua alama ya njia katika historia ya agano. Yeremia pia anazungumzia kipengele hiki cha ukweli:

> 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.

> Neno lililomjia Yeremia kutoka kwa Bwana, likisema, Simama katika lango la nyumba ya Bwana, utangaze hapo neno hili, useme, Sikieni neno la Bwana, enyi wote wa Yuda, mnaoingia katika malango haya kumwabudu Bwana. Hivi ndivyo asemavyo Bwana wa majeshi, Mungu wa Israeli, Tengenezeni njia zenu na matendo yenu, nami nitawakalisha mahali hapa. Msitumainie maneno ya uongo, mkisema, Hekalu la Bwana, Hekalu la Bwana, Hekalu la Bwana, ndiyo haya.

> 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?

> Maana kama mkirekebisha kwa kweli njia zenu na matendo yenu; kama mkiitekeleza hukumu kwa haki baina ya mtu na jirani yake; kama msiwaonee mgeni, yatima, na mjane, wala msimwage damu isiyo na hatia mahali hapa, wala msiende mkifuata miungu mingine kwa madhara yenu: ndipo nitawafanya mkae mahali hapa, katika nchi niliyowapa baba zenu, milele na milele. Tazama, mnategemea maneno ya uongo yasiyoweza kuwafaidia. Je, mtaiba, na kuua, na kuzini, na kuapa kwa uongo, na kufukiza uvumba kwa Baali, na kwenda mkifuata miungu mingine msiyowajua; kisha mje na kusimama mbele zangu katika nyumba hii, iitwayo kwa jina langu, na kusema, Tumeokolewa ili tuyatende machukizo haya yote?

> 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, iitwayo kwa jina langu, imekuwa pango la wanyang’anyi machoni penu? Tazama, mimi nami nimeiona, asema Bwana. Lakini nendeni sasa mahali pangu palipokuwa huko Shilo, nilipoliweka jina langu kwanza, mkaone nilichokifanya huko 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 sasa, kwa sababu mmefanya matendo haya yote, asema Bwana, nami niliwaambia, nikiamka mapema na kusema, lakini hamkusikia; nikawaita, lakini hamkujibu; kwa hiyo nitalitendea nyumba hii, iitwayo kwa jina langu, mnayoitumainia, na mahali pale nilipowapa ninyi na baba zenu, kama nilivyotenda Shilo. Nami nitawatoa mbele ya uso wangu, kama nilivyowatoa ndugu zenu wote, naam, uzao wote wa Efraimu. Kwa hiyo usiwaombee watu hawa, wala usiinua kilio wala sala kwa ajili yao, wala usifanye maombezi kwangu; 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.

Yeremia aliambiwa asiwaombee Israeli ya kale, kwa kuwa walikuwa wamefikia hatua ya kutorejea, kama ilivyokuwa kwa Wayahudi wabishao mwishoni mwa sura ya ishirini na mbili. Wakati Musa (mtu wa agano) alipokabiliwa na uamuzi wa Mungu wa kuwaangamiza watu walioteuliwa wa agano, Musa aliingilia kati kwa maombi. Katika sura ya saba, Yeremia anaambiwa asiwaombee hao hao watu wa agano. Historia ya kinabii ya Shilo inatambuliwa kama ushahidi wa mstari juu ya mstari wa Mungu kuwakataa watu walioteuliwa wa agano pale dhambi yao inapofikia hatua isiyoweza kukombolewa, kama ilivyoelezwa katika aya moja.

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

> Efraimu ameambatana na sanamu; mwacheni. 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.

Katika historia ya agano, wakati ambapo Mungu anamaliza uhusiano Wake wa agano ni alama maalum ya njia. Kukataa ripoti ya Yoshua na Kalebu, kuliashiria jaribio la kumi, ni mfano mwingine. Yeremia pia aliambiwa asiwaombee watu hawa baada ya sura chache.

> 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.

> Kwa hiyo usiwaombee watu hawa, wala usiinue kilio wala sala kwa ajili yao; maana sitawasikiliza wakati watakaponililia kwa sababu ya taabu yao. Yeremia 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.

Katika sura ya saba, kuwatapika Walaodikia wakati wa sheria ya Jumapili, kama kunavyowakilishwa na ishara ya Shiloah, kunabainisha kile ambacho Yeye "atafanya," katika siku za karibuni.

> 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.

> Kwa hiyo nitatenda juu ya nyumba hii, iitwayo kwa jina langu, ambayo mnaitumainia, na juu ya mahali pale nilipowapa ninyi na baba zenu, kama nilivyotenda Shilo. Nami nitawatupa nje ya uso wangu, kama nilivyowatupa ndugu zenu wote, yaani uzao wote wa Efraimu. Kwa hiyo usiwaombee watu hawa, wala usiinua kilio wala sala kwa ajili yao, wala usifanye maombezi kwangu; kwa maana sitakusikia. Yeremia 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.

Katika sura ya kumi na moja, amri ya kutosali inahusu hofu itakayowakumba Walaodikia watakapojikuta katika wakati wa taabu unaofuatia sheria ya Jumapili. Hofu wanayoipitia imejikita katika historia ya kukataa kwao agano.

> 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,

> Sikieni maneno ya agano hili, mkayaseme kwa watu wa Yuda, na kwa wenyeji wa Yerusalemu; nawe uwaambie,

> Thus saith the Lord God of Israel;

> Hivi ndivyo asemavyo Bwana Mungu wa Israeli;

> 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.

> Alaaniwe mtu asiyetii maneno ya agano hili, niliyowaagiza baba zenu siku ile niliyowatoa kutoka katika nchi ya Misri, kutoka tanuru la chuma, nikisema, Tiini sauti yangu, mkayafanya, sawasawa na yote ninayowaamuru; ndipo mtakuwa watu wangu, nami nitakuwa Mungu wenu; ili nitimize kiapo nilichowaapia baba zenu, kuwapa nchi inayotiririka maziwa na asali, kama ilivyo leo.

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

> Ndipo nikajibu, nikasema, Na iwe hivyo, Ee Bwana. Ndipo Bwana akaniambia,

> 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.

> Tangaza maneno haya yote katika miji ya Yuda, na katika mitaa ya Yerusalemu, ukisema, Sikilizeni maneno ya agano hili, na myatende. Maana niliwaonya kwa bidii baba zenu siku ile niliyowatoa katika nchi ya Misri, hata leo hii, nikiamka mapema na kuwaonya, nikisema, Tiini sauti yangu. Lakini hawakutii, wala hawakuitia sikio, bali kila mtu alikwenda kwa ukaidi wa moyo wake mbaya; kwa sababu hiyo nitaleta juu yao maneno yote ya agano hili, niliyowaamuru wayatende; lakini hawakuyatenda.

> 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.

> Bwana akaniambia, Fitina imeonekana miongoni mwa watu wa Yuda, na miongoni mwa wenyeji wa Yerusalemu. Wamerudia maovu ya baba zao, waliokataa kusikia maneno yangu; wakafuata miungu mingine ili kuwatumikia; nyumba ya Israeli na nyumba ya Yuda wamevunja agano langu nililofanya na baba zao.

> 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.

> Kwa hiyo Bwana asema hivi, Tazama, nitaleta mabaya juu yao, ambayo hawataweza kuyaepuka; na ijapokuwa watanililia, sitawasikiliza. Ndipo miji ya Yuda na wenyeji wa Yerusalemu wataenda, na kulilia miungu ambao wao huwafukizia uvumba; lakini hawatawaokoa hata kidogo wakati wa taabu yao. Kwa maana kadiri ya hesabu ya miji yako ndivyo ilivyokuwa miungu yako, Ee Yuda; na kadiri ya hesabu ya njia za Yerusalemu mmeweka madhabahu kwa ile aibu, naam, madhabahu za kufukiza uvumba kwa Baali.

> 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.

> Basi usiwaombee watu hawa, wala usiinue kilio wala sala kwa ajili yao; maana sitawasikia wakati watakaponililia kwa sababu ya taabu yao. Yeremia 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.

Ufufuo wa wanaotarajiwa kuwa miongoni mwa mia arobaini na nne elfu unatambuliwa katika Ufunuo 11:11; na mkusanyiko wao wa mwisho unatambuliwa katika Isaya 11:11; na mstari wa nje wa joka, mnyama na nabii wa uongo unatambuliwa katika Danieli 11:11; hukumu ya magugu wakati wa sheria ya Jumapili inatambuliwa katika Ezekieli 11:11 na adhabu na hofu inayokuja juu ya wanawali wapumbavu inatambuliwa 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?

Amri ya kutowaombea watu hawa ndiyo alama ya njia katika mistari ya mwisho ya Mathayo sura ya ishirini na mbili, na sura ya ishirini na tatu inaweka wazi ole nane juu ya Uadventista. Sura ya ishirini na tatu ni ama 22 Oktoba 1844, au sheria ya Jumapili. Alama hizo zote mbili ni utimizaji wa ndoa, na ndoa ni kati ya bibi harusi na bwana harusi, ambao huja pamoja na kuwa mwili mmoja. Kitendo cha ndoa kinawakilisha upatanisho, au "at-one-ment." Mwanadamu aliumbwa kwa mfano wa Mungu, naye akaumba mwanaume na mwanamke. Watoto wao wanawakilishwa na kromosomu ishirini na tatu kutoka kwa mwanaume na ishirini na tatu kutoka kwa mwanamke. Pamoja, kromosomu zao arobaini na sita huunda hekalu. Kila mtu ni hekalu, kwa maana hamjui ya kuwa ninyi ni hekalu la Bwana?

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.

Utimilifu wa ndoa, wakati wawili wanapokuwa mmoja, ni muunganiko wa mahekalu mawili ya ishirini na tatu, ili kuunda hekalu moja la arobaini na sita. Kristo ndiye anayejenga hekalu, naye anajenga kanisa lake kama hekalu la kike litakaloungana na hekalu lake la kiume. Muunganiko huo hutokea wakati hekalu la kibinadamu linaunganishwa na la Kimungu katika Mahali Patakatifu Sana katika hekalu la Mungu. “Ishirini na tatu” ni ishara ya kutiwa muhuri kwa elfu mia arobaini na nne, na kazi hiyo ilianza mwishoni mwa unabii wa miaka elfu mbili na mia tatu. Mathayo ishirini na tatu ni tamko la hukumu dhidi ya Waadventista Wasabato wa Laodikia, ambao ni nakala bandia ya wale elfu mia arobaini na nne.

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.

Wale elfu mia moja arobaini na nne ni wa nane, nao ni wa wale saba, nao ndio wanaofufuliwa siku ya nane, nao ni nafsi nane katika safina ya Nuhu, nao ni wazao nane wa Seti, na muhuri katika vipaji vya nyuso zao uliashiriwa na tohara, iliyofanywa siku ya nane. Nao ni makuhani wanaotiwa mafuta kwa utumishi siku ya nane, na tamko la ole nane juu ya Uadventista katika sura ya ishirini na tatu, ni tamko dhidi ya nane bandia.

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.

Tamko la ole juu ya wanawali wapumbavu hufuatwa na kutiwa muhuri kwa watu wa Mungu katika mstari wa mwisho wa sura ya ishirini na mbili. Sura ya ishirini na mbili inalingana na sura ya ishirini na mbili katika Mwanzo, kwa kuwa kitabu cha kwanza cha Agano la Kale ni kielelezo cha kitabu cha kwanza cha Agano Jipya. Katika kiini cha mfululizo wa kinabii wa Mathayo sura ya kumi na moja hadi sura ya ishirini na mbili unaojumuisha sura kumi na mbili, ya sita kati ya hizo ni sura ya kumi na sita, ambapo jina la Simoni Barjona lilibadilishwa kuwa 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.

> Nami nakuambia, Wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Mathayo 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.

Kuna aya 459 katika Mathayo sura ya kumi na moja hadi ishirini na mbili. Aya ya katikati ni aya ya kumi na saba ya sura ya kumi na sita, lakini aya hiyo haiwezi kutenganishwa na aya za kumi na nane na kumi na tisa, kwa maana zote zinaunda kauli moja.

> 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 akajibu, akamwambia, Heri wewe, Simoni Barjona; kwa kuwa si mwili na damu vilivyokufunulia hilo kwako, bali Baba yangu aliye mbinguni. Nami nakuambia pia, kwamba wewe ndiwe Petro, na juu ya mwamba huu nitalijenga kanisa langu; wala milango ya kuzimu haitalishinda. Nami nitakupa funguo za ufalme wa mbinguni; na chochote utakachofunga duniani kitafungwa mbinguni; na chochote utakachofungua duniani kitafunguliwa 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.

Katikati kabisa ya sura za kumi na moja hadi ishirini na mbili ndiko kunakopatikana tamko la agano la msingi kwa Ukristo. Katika tamko hilo, jina la Simon linabadilishwa kuwa Peter, ambalo, unapotumia nafasi ya nambari ambayo kila herufi katika lugha ya Kiingereza inashikilia—kama vile ‘a’ ni moja, na ‘z’ ni ishirini na sita—unabaini kuwa ‘p’ ni 16, ‘e’ ni 5, ‘t’ ni 20, ‘e’ nyingine ni 5 na ‘r’ ni 18. Unapozidisha 16 X 5 X 20 X 5 X 18 unapata 144,000, na rejeo la kubadilishwa kwa jina la Peter, ishara ya uhusiano wa agano, linapatikana katika sura ya 16 aya ya 18, na herufi ya kwanza ya Peter ni nambari 16 na herufi ya mwisho ni nambari 18. Yote haya yako katikati ya sura kumi na mbili zinazaanza kwa ishara ya kumi na moja na kuishia kwa ishara ya ishirini na mbili.

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.

Mfululizo huo unapatikana pia katika Mwanzo sura za kumi na moja hadi ishirini na mbili, na katika mfululizo huo kuna mistari mia tatu na tano, jambo linalotambua sura ya kumi na saba na mstari wa kumi na moja kuwa kitovu cha mfululizo huo. Mfululizo huo wa sura kumi na mbili za kitabu cha kwanza cha Agano la Kale hutambulisha agano na Ibrahimu, na unawakilisha mfululizo wa alfa unaokutana na mfululizo wa omega, katika sura zilezile za kitabu cha kwanza cha Agano Jipya. Kitovu cha mfululizo wa omega katika Mathayo ndicho kilele cha uhusiano wa agano wa wale elfu mia moja arobaini na nne, ambao ni ishara ya agano inayoinuliwa wakati wa sheria ya Jumapili. Mstari wa katikati wa mfululizo wa Mwanzo hutambua si tu mstari wa katikati, bali pia hatua ya pili au ya kati ya agano la sehemu tatu na Ibrahimu, na vilevile, kwa umuhimu uleule, ishara ya agano.

> 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.

> Nanyi mtatahiri nyama ya govi lenu; na hiyo itakuwa ishara ya agano kati yangu na ninyi. Mwanzo 17:11.

We will continue these things in the next article.

Tutaendelea na mambo haya katika makala ijayo.

> “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.

> Kisha, alipokuwa akipukuta uchafu na takataka, vito vya bandia na sarafu bandia, vyote vilipaa na kutoka dirishani kama wingu, na upepo ukavipeperusha mbali. Katika msukosuko huo nilifumba macho kwa muda mfupi; nilipofumbua macho, takataka zote zilikuwa zimetoweka. Vito vya thamani, almasi, na sarafu za dhahabu na fedha vilikuwa vimetapakaa kwa wingi kote chumbani.

> “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.

> Kisha akaweka mezani kisanduku, kikubwa sana na kizuri zaidi kuliko kile cha awali, akakusanya vito, almasi na sarafu kwa makonzi, akavitupa ndani ya kisanduku mpaka hakusalia hata kimoja, ingawa baadhi ya almasi hizo hazikuzidi ukubwa wa ncha ya pini.

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

> Kisha akaniita na kusema, 'Njoo uone.'

> “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.

> "Nilitazama ndani ya sanduku la vito, lakini macho yangu yakapofushwa na mng’ao huo. Viling’aa kwa utukufu mara kumi zaidi kuliko zamani. Nilidhani vilikuwa vimesuguliwa katika mchanga kwa nyayo za wale waovu waliokuwa wamevitawanya na kuvikanyaga mavumbini. Vilipangwa kwa mpangilio mzuri katika sanduku hilo, kila kimoja mahali pake, bila juhudi yoyote inayoonekana ya yule mtu aliyevitia humo. Nilipiga kelele kwa furaha kuu, na kelele hiyo ikaniamsha." Maandishi ya Mapema, 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.

> Mnafikiri ujio wa Bwana uko mbali mno. Niliona mvua ya mwisho inakuja [kwa ghafla kama] mwito wa usiku wa manane, na kwa nguvu mara kumi. 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.

> Na katika mambo yote ya hekima na ufahamu ambayo mfalme aliwauliza, aliwakuta kuwa bora mara kumi kuliko waganga na wanajimu wote waliokuwako katika ufalme wake wote. Danieli 1:20.

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