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

Incwadi kaYoweli neCawa yaMa-Adventist oMhla weSixhenxe yaseLawodikea - Inani lamaShumi amabini anesibini

Number Twenty-Two

Inani Lamashumi Amabini Anesibini

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.

Sasiphakathi ekuphononongeni kweembekiselo ezine zikaSirayeli wamandulo, njengoko kubhaliwe ngenene “isizukulwana samarhamba” kwinqaku elingaphambili. KuMateyu, bobabini uYohane noYesu bababiza abaFarisi nabaSadusi ngokuba sisizukulwana samarhamba. UYohane umele ukuqala kwenkqubo yokuvavanywa, ebonakaliswa xa wayefundisa ukuba uYesu, owayeza kulandela emva kwakhe, uya kulicoca ngokugqibeleleyo ibala lakhe lokubhulela. UYesu wongeza kwinkqubo yokuvavanywa kaYohane ngokubandakanya inkqubo yomgwebo, xa wayebhekisa kukumkanikazi waseShebha naseNineve. Umgwebo wenziwa kwisizukulwana sesine, yaye udidi olunye emgwebeni luzibonakalisa njengeenyoka, kuba uyise walo nguMtyholi. UYesu wongeza umba wokuba isizukulwana sesine sifuna umqondiso, lo gama umqondiso wawusele ucacile phambi kwamehlo.

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.

KuMateyu amashumi amabini anesithathu “oo-yhayi” phezu kwabaFarisi nabaSadusi babekwa phambili, yaye inkqubo yokuvavanya nokugweba iphinda inxulunyaniswe nesizukulwana sokugqibela. Isahluko samashumi amabini anesibini silungiselela imeko yee-yhayi zesahluko samashumi amabini anesithathu.

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

> Ke kaloku, bakubon’ ukuba amaFarisi ehlanganisene, uYesu wababuza, esithi, Nicinga ntoni ngoKristu? ungunyana kabani?

> They say unto him, The Son of David.

> Bathi kuye, Unyana kaDavide.

> 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?

> Wathi kubo, Kutheni na ngoko uDavide, ngoMoya, embiza ngokuba yiNkosi, esithi, INkosi yathi kwiNkosi yam, Hlala ngasekunene kwam, ndide iintshaba zakho ndizenze isihlalo seenyawo zakho? Ukuba ke uDavide embiza ngokuba yiNkosi, ungunyana wakhe njani?

> 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.

> Kwaye kwakungekho namnye umntu unako ukumphendula nelinye ilizwi; kananjalo akwabakho namnye owaba nesibindi sokumfaka eminye imibuzo ukususela ngaloo mini ukuya phambili. Mateyu 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.

Xa ucango lwavalwa ukuze kungabikho naluphi na olunye unxibelelwano, uYesu ke wabeka phambi kwabo oohahe abasibhozo kwisahluko esilandelayo. Kwindima yeshumi elinesithathu, uhahe lulowo lokuvala iingcango zobukumkani bamazulu. Kusezingcangweni zeZulu apho imvula yamva ithululwa khona. Oohahe abasibhozo bamalunga nabo bathi bayaluvula ucango ekungekho mntu unokuluvula baze baluvale ucango ekungekho mntu unokulutshixa. Embonweni, uDade White waboniswa abo bangazange balandele uKristu bangene eNdaweni Engcwele Kakhulu, bethumela imithandazo yabo kwindawo engcwele engenanto, apho uSathana, ezenza uKristu, wabakhokelela ekubeni bakholelwe ukuba konke kulungile. Babeyivule kwakhona indawo engcwele, baza bayivala iNdawo Engcwele Kakhulu.

> “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.

> “Abaninzi bakhangela ngoloyiko indlela amaYuda awahamba ngayo ekumaleleni nasekumbetheleleni uKristu emnqamlezweni; yaye xa befunda imbali yokuphathwa kakubi kwakhe okulihlazo, bacinga ukuba bayamthanda, yaye ngebengazange bamkhanyele njengoko wenzayo uPetros, okanye bambethelele emnqamlezweni njengoko enzayo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, ulubekile kuvavanyo olo thando ngoYesu ababezibanga ukuba baluva. Izulu lonke lalibukele ngowona mdla unzulu indlela owamkelwa ngayo umyalezo wengelosi yokuqala. Kodwa abaninzi ababebanga ukuba bayamthanda uYesu, nabalila iinyembezi xa befunda ibali lomnqamlezo, bahlekisa ngeendaba ezilungileyo zokubuya kwakhe. Endaweni yokuwamkela ngovuyo umyalezo, bawuchaza njengenkohliso. Bababutha abo babekuthanda ukubonakala kwakhe baza babagxotha ezicaweni. Abo bawalayo umyalezo wokuqala babengenakuzuza kowesibini; kananjalo abazuza nakwisikhalo saphakathi kobusuku, esasiza kubalungiselela ukuba bangene noYesu ngokholo kweyona ndawo ingcwele yengcwele yendlu engcwele yasezulwini. Kanti ngokwala loo miyalezo mibini yangaphambili, bakwenze kwaba mnyama kakhulu ukuqonda kwabo kangangokuba abakwazi ukubona nakuphi na ukukhanya kumyalezo wengelosi yesithathu, obonisa indlela eya kweyona ndawo ingcwele yengcwele. Ndabona ukuba njengoko amaYuda ambethelelayo uYesu emnqamlezweni, ngokunjalo neecawe ezibizwa ngegama nje zayibethelela emnqamlezweni le miyalezo, yaye ngenxa yoko azinalwazi lwendlela eya kweyona ndawo ingcwele, yaye azinakuxhamla ekuthethelelweni kukaYesu apho. NjengamaYuda, awanikelayo imibingelelo yawo engenamsebenzi, anikela nemithandazo yawo engenamsebenzi kwigumbi uYesu alishiyileyo; yaye uSathana, enovuyo ngenkohliso leyo, uthabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe nangezimanga ezixokisayo, ukuze abaqinise emgibeni wakhe.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Ivesi yeshumi elinesine lishwangusha ngenxa yokubutha izindlu zabahlolokazi nokuthandaza ixesha elide. Ishwangusha levesi yeshumi elinesihlanu lelabo benza abaguqukileyo babo babe ngabantwana besihogo ngokuphindwe kabini kunokuba bona babenjalo. Kwiivesi zeshumi elinesithandathu ukuya kumashumi amabini anesibini abangendawo bafunga ngetempile.

> “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.

> “La asingawo amazwi kaDade White, koko ngamazwi eNkosi, yaye umthunywa waYo uwandinikile wona ukuze ndiwanike kuni. UThixo unibizela ekubeni ningabi sasasebenza niphikisana naYe. Kwanikelwa imiyalelo emininzi ngokuphathelele amadoda azibiza ngokuba angamaKristu, kanti abonakalisa iimpawu zikaSathana, echasa ngomoya, ngelizwi, nangesenzo ukuqhubela phambili kwenyaniso, yaye ngokuqinisekileyo alandela indlela apho uSathana ewakhokela khona. Ngokulukhuni kwentliziyo yawo abambe igunya elingengolawo nangayiphi na indlela, nelingafanelekanga ukuba alisebenzise. Itsho iMfundisi enkulu, ‘Ndiya kubhukuqa, ndibhukuqe, ndibhukuqe.’ Amadoda aseBattle Creek athi, ‘Itempile yeNkosi, itempile yeNkosi siyiyo thina,’ kodwa asebenzisa umlilo oqhelekileyo. Iintliziyo zawo azithanjiswanga zaza zathotywa lubabalo lukaThixo.” Manuscript Releases, umqulu 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.

Kwiindima yeshumi elinesithathu neyeshumi elinesine isijwili sibhekiswe ekungahoyweni kobulungisa, inceba nokuthembeka. Iindima zeshumi elinesihlanu neshumi elinesithandathu zithetha ngokuhanahanisa kokucoca umphandle wendebe, kodwa kungacocwa ingaphakathi.

> “‘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.

> “‘Sinabo obu butyebi,’ waqhubeka umpostile, ‘ezityeni zomdongwe, ukuze ukugqama kwamandla kube kokukaThixo, kungabi kokwethu.’ UThixo wayenokulivakalisa inyaniso yaKhe ngeengelosi ezingenasono, kodwa oku asisiso isicwangciso saKhe. Ukhetha abantu, amadoda angqongwe bubuthathaka, ukuba babe zizixhobo ekuphumezeni amacebo aKhe. Obu butyebi obungenakuxatyiswa bubekwa ezityeni zomdongwe. Ngeendlela zabantu iintsikelelo zaKhe ziya kudluliselwa ehlabathini. Ngabo ubuqaqawuli baKhe buya kukhanya buphumele ebumnyameni besono.” Acts of the Apostles, 330.

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

Ke iindinyana ezingamashumi amabini anesixhenxe nezingamashumi amabini anesibhozo zichaza abangendawo njengamangcwaba aqatywe mhlophe, zidibanisa noShebhena kaIsaya isahluko samashumi amabini anesibini, apho uShebhena wayeziphakamisa ngengcwaba elimangalisayo awayezenzela lona, kodwa awayengasayi kuze abe kulo, kuba uThixo wayeza kumphosa aphume emlonyeni waKhe, amlahlele entsimini ekude. Loo ntsimi ikude imelwe lingcwaba lomprofeti oxokayo waseBheteli owakhokelela umprofeti ongathobeliyo ukuba angcwatywe kwelo ngcwaba linye. Ke kaloku owesibhozo umaye uthi:

> 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.

> Yeha kuni, babhali nabafundisi boMthetho nabaFarisi, bahanahanisi! ngenxa yokuba nakha amangcwaba abaprofeti, nihombisa namangcwaba amalungisa, Nize nithi, Ukuba sasihleli ngemihla yoobawo bethu, ngesingabi ngamadlelane nabo egazini labaprofeti. Ngenxa yoko niyingqina kuni ngokwenu, ukuba ningabantwana babo bababulala abaprofeti. Gcwalisani ke ngoko umlinganiselo woobawo benu.

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

> Nina zinyoka, nina sizukulwana samarhamba, ningasinda njani emgwebeni wesihogo?

> 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.

> Ngenxa yoko, yabonani, ndithumela kuni abaprofeti, nezilumko, nababhali; yaye abathile kubo niya kubabulala, nibabethelele emnqamlezweni; yaye abathile kubo niya kubatyabula kwizindlu zenu zesikhungu, nibatshutshise ukusuka komnye umzi ukuya komnye; ukuze kwehle phezu kwenu lonke igazi elilungileyo elaphalazwa emhlabeni, kususela egazini lika-Abheli olilungisa kuse kuthi ga egazini likaZakariya unyana kaBharakiya, enambulala phakathi kwetempile nesibingelelo.

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

> Inene ndithi kuni, Zonke ezi zinto ziya kuza phezu kwesi sizukulwana. Mateyu 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.

Iinyoka, ezingumlibo weenyoka ezinobuhlungu, zigwetywa kulo mhlathi. Kulo mhlathi isigwebo asisekelwanga phezu kobungqina benkoskazi yaseShebha neNineve, kodwa sisegazini lika-Abheli kuye kuZakariya. Isizukulwana sesine, esiziinyoka ezinobuhlungu, sigwetywa ngamangqina amabini avela kwimbali yangaphandle kaSirayeli wamandulo nangamangqina amabini avela kwimbali yangaphakathi kaSirayeli wamandulo. ULuka isahluko sesithathu sisiso sokugqibela kwizikhankanyo ezine zeenyoka ezinobuhlungu zesizukulwana sesine nesokugqibela, kwaye siselulungelelwano nje noMateyu isahluko sesithathu. Izikhankanyo ezine ezichaza ukuba ngexesha lomgwebo wokugqibela wendlu kaThixo, ngexesha lesizukulwana sesine, udidi olunye luya kubonakalalisa iimpawu zalo njengonyana neentombi zikaSathana, kanti olunye udidi njengonyana neentombi zikaThixo. Inkqubo yokuvavanywa eqalisa ukwahlulwa iqala xa umthunywa olungisa indlela yoMthunywa woMnqophiso ephakamisa ilizwi lakhe entlango.

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.

Kwindawo engcwele yokuluka kweZibhalo, amagama asingomqondiso nje kuphela, koko aziziprofeto ezisebezelwayo—iingoma zesibini eziculwa phantsi komphezulu wembali, zityhila intliziyo yenkululo. Xa iintsingiselo zenzala ukusuka kuAdam ukuya kuNowa zicwangciswa zibe sisibhengezo, kuveliswa umyalezo ohambelana nembali emelwe luluhlu lomnombo. UAdam uthetha “umntu,” yaye uSete uthetha “omisiweyo.” UEnoshi uthetha “ofayo” (ophantsi kokufa), yaye uKenan uthetha “usizi.” Ngo “dumiso/intsikelelo kaThixo” (Mahalalel), iZulu laliza “kuhla” (Jared). IZulu lehla njengo “ozinikeleyo okanye othanjisiweyo” (Enoki), owavakalisa umyalezo womgwebo ngonyana wakhe uMethusela (“xa esifa, uya kuthunyelwa”). Ukufa kwakhe kwakuya kuba yincopho yokuthululwa “okunamandla” koMoya oyiNgcwele, okumelwe nguLameki (umphefumlo) emanyana noMethusela njengoko iSikhalo sasezinzulwini zobusuku samanyana nesithunywa sesibini. UMethusela wayesisithunywa sesibini, yaye uLameki waye yiSikhalo sasezinzulwini zobusuku esasafikelela encotsheni kumkhukula kaNowa.

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.”

Xa kuhluzwa ngakumbi, amagama la avakalisa oku: “Umntu wamiselwa ukuba abe sisidalwa esifayo, ephantsi kwentlungu nokufa, ngenxa ka-Adam wokuqala; kodwa ngentsikelelo kaThixo, uKristu wazinikela ukuba eze ezantsi, evakalisa umgwebo ngokufa kwaKhe emnqamlezweni, okwalandelwa kukuthululwa okunamandla koMoya oyiNgcwele.”

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.

La magama alishumi aqulethe umyalezo weendaba ezilungileyo ngoxa elandelela imbali yomhlaba ukususela endalweni kuse ekunetheni kwemvula yamva, ephetha ngokuBuya kweSibini. Lo mfuziselo, ofihlwe kula magama, ufumana into ehambelanayo nawo kwiSityhilelo. IGenesis ibonisa umnombo we-alpha, yaye isiTyhilelo 7 sabali-144,000 sibonisa ukuzaliseka kwe-omega kwintsalela etywiniweyo.

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.”

UYuda uthetha “indumiso,” uRubhen uthetha “khangela, unyana,” uGadi uthetha “ithamsanqa elihle/umkhosi,” uAshere uthetha “onwabileyo/osikelelekileyo,” yaye uNafetali uthetha “ukusukuzana.” UManase uthetha “ukubangela ukulibala,” uSimeyon uthetha “ukuva,” uLevi uthetha “udityanisiwe/uncamathele,” uIsakare uthetha “umvuzo,” uZebhulon uthetha “imbeko/indawo yokuhlala,” uYosefu uthetha “ukwanda,” yaye uBhenjamin uthetha “unyana wesandla sokunene.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Abo balandela iNgonyama yesizwe sakwaYuda bangoonyana bakaThixo, besikelelwe ngentlahla elungileyo xa bedlula kwinkqubo yokuvavanywa yokuzabalaza noThixo njengoko wenzayo uYakobi. Ngalo mzabalazo, izono zabo ziyalityalwa kwinkqubo yokungcwaliswa eveliswa kukuva iLizwi likaThixo, nto leyo ethi ke ibabophelele kuKristu kubudlelane bomnqophiso. Umvuzo wabo kukuhlala ngokubekekileyo noKristu etroneni yaKhe, behleli ezindaweni zasezulwini njengoko uThixo ebasebenzisa ukwandisa ubukumkani baKhe—ebiza isihlwele esikhulu siphume eBhabheli njengoonyana besandla saKhe sokunene.

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.

Oonyana abathandathu bakaLeya yayinguRubhen, uYuda, uSimeyon, uLevi, uIsakare noZebhulon. Umkhonzazana wakhe uZilpa, ogama lakhe lithetha ukuthi “ukuthontsiza okunuka kamnandi,” wayenoonyana ababini—uGadi noAshere. Oonyana ababini bakaRakeli yayinguYosefu noBhenjamin. Umkhonzazana kaRakeli uBhiliha lithetha ukuthi “unentloni okanye uyoyika,” yaye oonyana bakhe yayinguDan noNafetali. Ngokwesiprofeto, umnombo apha ubonelela ngemigca eliqela ekufuneka iqwalaselwe. Ngokungafaniyo no-alpha nezizukulwana ezilishumi ezikuGenesis isahluko sesihlanu, u-omega unezizukulwana ezilishumi elinambini, kunye neenguquko zawo ezithile zesiprofeto. Kwikhulu elinamashumi amane anesine amawaka, uDan akakhankanywa yaye uManase wathabatha indawo yomntakwabo uEfrayim.

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.

Umlibo lwezizukulwana lwe-alpha lweGenesis luyahambelana nohlanga lwezizukulwana lwe-omega lweSityhilelo, kuba iGenesis ichaza umsebenzi wobuthixo kaKristu osindisweni, kanti iSityhilelo sichaza abo bathi, ekuzalisekeni kwe-omega kweso siprofeto se-alpha, bazalisekise ngokugqibeleleyo kweso sithembiso nakweso siprofeto kanye esabekwa kwisrofeto se-alpha.

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.

Ukusetyenziswa kwale migca mibini kudla ngokwenziwa ziingcali zetheology, kodwa kungaze kwenziwe ngembono yendlela yomgca phezu komgca. Ezi zihlobo zibini zokuzalwa ezikwiGenesis nakwiSityhilelo zinika amangqina amabini okuba uThixo uthetha kumgangatho wesibini. Olunye ulwimi bubungqina obubhaliweyo njengoko bubhaliwe, kwaye umgca wesibini ngaphakathi kobo bungqina ubekwa phambili kumgangatho womfuziselo. Iingcali zetheology ziqhele ukungadluli ngaphaya kokuqaphela okungaphezulu komhlaba ngomyalezo odluliswa ngeentsingiselo zamagama kwiGenesis nakwiSityhilelo. Zikuphatha oko zikubonayo njengento entsha ethetha ngakumbi ngobulumko bazo bobuntu, njengoko kubonakaliswa bubuchule bazo bokuzingcwalisa ekuboneni isafobe ngaphakathi kweentsingiselo zamagama. Azize ziwubone umyalezo obekwe phambili koonyana abalishumi elinambini bakaIshmayeli. Aziziboni ngokuchanekileyo izizukulwana zikaYesu kuMateyu nakuLuka. Aziziboni izizukulwana zookumkani abasixhenxe bokugqibela bakwaYuda, nookumkani abasixhenxe bokugqibela bakwaSirayeli, ookumkani abasixhenxe bokuqala bakwaYuda, okanye ookumkani abasixhenxe bokuqala bakwaSirayeli.

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.

Xa ndisithi ababoni, ndithetha ukuthi ukuba ubuza uGoogle ukuba ingaba kukho na iimfundiso ngezi nzala, impendulo ithi “ewe,” malunga noAdam ukuya kuNowa kwiGenesis, yaye ithi “ewe” nangaloo balikhulu elinamashumi amane anesine amawaka. Kodwa ngaba bayisebenzisa ngaloo ndlela inzala yezizukulwana ezilishumi zikaAbram kwiGenesis ishumi elinanye? Hayi. Ngaba bayisebenzisa inzala kaKayin nenzala kaSete? Ewe, kodwa kude kangangokuba kwintsingiselo yokwenene, ngokungathi bakwesinye isifundo ngokupheleleyo. Ngokuqinisekileyo bajongana neenzala zikaKristu kuMateyu nakuLuka, kodwa kwakhona baphoswa ngumgca ngokukude kakhulu. Kutheni oko kubalulekile, utsho wena? Kungenxa yokuba ndinenjongo yokunika umbono jikelele wale migca yeziprofeto yeenzala, yaye ndifuna ukucaca kwasekuqaleni ukuba ndizama ukuchonga ukubaluleka kwesizukulwana sesine njengomfuziselo wesiprofeto seBhayibhile. Lo mbono jikelele wezi nzala uya kunceda kolo cala, kodwa bekuya kuba bubudedengu nakweliphi na icala ukuba umntu acinge ukuba isishwankathelo esilula sezi zinto ziza kulandela sisiso sodwa esikhoyo ukuba siqondwe ngale migca yeenzala.

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.

Emva komlibo ka-Adam ukuya kuNowa, sifumana imigca emibini yemilibo kwizahluko zesine nesesihlanu zeGenesis. Ezo migca zimbini zimelwe yinzala kaKayin nenzala kaSete. Ngokungafaniyo nomlibo ka-Adam ukuya kuNowa owawumele inzala elishumi, umgca kaSete nowoKayin yomibini ichaza inzala esibhozo. Ngenxa yesi sizathu, ifanele ukuphathwa njengamaxesha amabini amane. USete noKayin bangumqondiso womnqophiso, yaye uKayin umele abo bathi kuIsaya amashumi amabini anesibhozo namashumi amabini anesithoba benze umnqophiso wokufa, oya kutshitshiswa sisibetho esiphuphuma ngokugqithiseleyo. Ngabo abo bakha izindlu zabo phezu kwentlabathi. Abo bakha phezu kweLiwa benza umnqophiso wobomi, njengoko kumelwe kweyokuQala kaPetros, isahluko sesibini, njengabo baye bangcamla ukuba iNkosi ilungile, yaye bangu “isizukulwana esinyuliweyo.” “Abaninzi” bakha phezu kwentlabathi, kodwa “bambalwa” abanyuliweyo.

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.

Umlibo lukaKayin yintambo yemvukelo kwisymphoni yamagama, kuba amagama lawo amele uzuko lomntu olungento, olukhokelela ekubhaduleni okungenanjongo, emva kokubethwa lizulu. Bengananzanga isilumkiso, inzala kaKayin ivakalisa ubuthixo bobuxoki, obugqunywe ngamandla omntu anentiyo yempindezelo, amelwe bubugcisa boluntu, obubumba inkcubeko yentsimbi; intle, kodwa inobundlobongela, yaye ayinasiqhamo sethemba. Eso sivakalisi sokugqibela sisishwankathelo somyalezo okwizizukulwana ezisibhozo zikaKayin oveliswa kumagama.

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.

Umgca kaSete uphendula umgca kaKayin ngobabalo. Ebuthathakeni bomntu obumiselwe uluntu, abo babiza kuThixo usizi lwabo luya kuguqulwa lube yindumiso njengoko izulu lisihla. Behamba ngokunyaniseka endleleni enyukela eluzukweni, ngexesha lokuvavanywa, de kufike isikhalo esithi “ithemba,” kuzise ukuphumla, ngamanzi okuhlangulwa. Eso sitatimenti sokugqibela sisishwankathelo somyalezo kwizizukulwana ezisibhozo zikaSete othathwe kumagama.

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.

Isizathu sokwahlula izizukulwana ezisibhozo zibe ngamaqela amabini ezizukulwana ezine sisekelwa kwinyathelo lokuqala lomnqophiso, xa isiprofeto sobukhoboka eYiputa sichazwa njengeminyaka engama-400, kwanokuba loo minyaka ingama-400 yayiza kuphela kwisizukulwana sesine. Xa ubungqina bukaPawulos budityaniswa nesiprofeto somnqophiso we-alpha, buvelisa amaxesha amabini eminyaka engama-215, awayequlunqwe zizizukulwana ezine kwixesha ngalinye. Izizukulwana ezisibhozo, kule minyaka ingama-430, zimele amaxesha amabini eminyaka engama-215. Ixesha lokuqala limelwe nguFaro olungileyo owayemazi uYosefu. Emva kweminyaka engama-215, kwabakho uFaro omtsha, owayengamazi uYosefu. Emva koko kwaqalisa elinye iqela lezizukulwana ezine.

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.

Izizukulwana ezisibhozo, zahlulwe ngokulinganayo zaba ngamaxesha amabini, ziphawulwe ngokucacileyo ngalinye njengexesha lalo lezizukulwana ezine, zixhasa ukusetyenziswa kwezizukulwana ezisibhozo zikaKayin nezikaSete ngendlela efanayo. Xa kusetyenziswa olo setyenziso, izizukulwana ezisibhozo zikaSete zilungelelaniswa nezizukulwana ezisibhozo zikaKayin. UKayin umele abaninzi abafumana uphawu lwerhamncwa, yaye uSete umele abambalwa abafumana itywina likaThixo. UKayin uluphawu loluntu, yaye uSete uluphawu loluntu oludityaniswe nobuThixo kumxholo womnqophiso kaNowa; kanti umgca kaYosefu noMoses ukumxholo womnqophiso kaAbram.

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.

Ke kwisahluko seshumi elinanye, umlibo wabantu abanyuliweyo umelwa ngamagama alishumi ukusuka kuShem ukuya kuAbram. Isahluko seshumi elinanye libali lenqaba yaseBhabheli, kodwa likwangumlibo wabantu abanyuliweyo, njengoko bemelwe nguAbraham. Isahluko seshumi elinanye sazisa abantu abanyuliweyo ababeza kungena emnqophisweni onezahlulo ezithathu noThixo. Inyathelo lesithathu nelokugqibela lalisisibingelelo sikaIsake kwisahluko samashumi amabini anesibini. Isahluko “seshumi elinanye” sisiqalo se-alpha yaye isahluko “samashumi amabini anesibini” sisiphelo se-omega. Ukholo olufunekayo ukuze kuviwe ilizwi likaThixo kwintsingiselo yamagama, alwahlukanga kukholo olufunekayo ukuze kuviwe ilizwi laKhe ekunombolweni kweLizwi laKhe. Usetyenziso lomlibo olungathathelwa ngqalelo ziingcali zobufundisi ngezakwalizwi, ngumlibo kaIshmayeli, umqondiso wobuSilamsi.

> 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.

> Kwaye la ngamagama oonyana bakaIshmayeli, ngokwamagama abo, ngokwezizukulwana zabo: izibulo likaIshmayeli, uNebhayoti; noKedare, noAdbhele, noMibhsam, NoMishma, noDuma, noMasa, UHadare, noTema, uYeture, uNafishi, noKedema; Aba ngoonyana bakaIshmayeli, la ke ngamagama abo, ngokwemizi yabo, nangokweenkampu zabo; izikhulu ezilishumi elinambini ngokweentlanga zazo. Genesis 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.

Xa iinkcazelo zala magama alishumi elinesibini zibekwa zibe sisibhengezo, sifundeka ngolu hlobo: “Ngokwesiprofeto inzala kaIshmayeli ngabantu abamnyama abanesiqhamo, abadume njengamagorha emfazwe, kodwa bahlutshwa kabuhlungu ngokwembali nangokwesiprofeto ngoAgasti 11, 1840, yaye emveni koko ngoSeptemba 11, 2001. Babizwa ngokuba ngabantwana basempuma kwimbali yeBhayibhile. Bavela eArabhiya apho kukhuliswa khona iziqholo ezinevumba elimnandi ezisetyenziswa kwiinkonzo zengcwele yamaHebhere. Igama elithi “ababulali” livela kwimbali yamaSilamsi yaye limela ukufa okuziswa ngokuzola. Ngexesha leeMfazwe zoMnqamlezo, ubuSilamsi bavala, bārhangqa baza bangqinga iYurophu yamaKatolika, kodwa ukuzibamba kwabo okwalandelayo kwaphawula ukufika kohlaziyo luka-1840 ukuya ku-1844, kwanokususela ku-9/11 kuse kwingxaki yomthetho weCawa. Iinkcazelo zamagama alishumi elinesibini oonyana bakaIshmayeli zonke zimelwe kwisibhengezo esingaphambili ngoonobumba abamnyama.”

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.

Amagama alishumi elinambini omgca kaIshmayeli amele ishumi elinesithathu, ukuba uquka uIshmayeli kuludwe. Ishumi elinesithathu linani elingumfuziselo “wokunxaxha,” nto leyo awayenzayo uHagare, eyakhokelela ekubeni uAbraham avumele ukuba uHagare noIshmayeli bagxothwe. UPawulos usebenzisa eso siganeko ukuchaza ukugxothwa kukaSirayeli wamandulo njengabantu bomnqophiso kaThixo, ngelo xesha linye awayeseka ngalo umnqophiso nomtshakazi wakhe ongumKristu.

> 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.

> Kuba kubhaliwe kwathiwa, uAbraham wayenoonyana ababini, omnye ngowesicakakazi, omnye ngowowasetyhini okhululekileyo. Ke yena lowo wayengowesicakakazi wazalwa ngokwenyama; kodwa lowo wowasetyhini okhululekileyo wazalwa ngesithembiso. Ezi zinto zingumzekeliso; kuba aba bangumnqophiso ombini; omnye uvela entabeni yeSinayi, ozalela ebukhobokeni, lowo nguAgar. Kuba lo Agar yiNtaba yeSinayi eArabhiya, yaye ufanekiselwa yiYerusalem ekhoyo ngoku, ekubukhobokeni ndawonye nabantwana bayo. Kodwa iYerusalem ephezulu ikhululekile, yona engunina wethu sonke. Kuba kubhaliwe kwathiwa, Vuya, wena nyumba ingazaliyo; gqabhuka ukhale, wena ungabi nantlungu yokubeleka; kuba oyinkangala unabantwana abaninzi ngaphezu kwalowo unendoda. Ke thina, bazalwana, njengoko wayenjalo uIsake, singabantwana besithembiso. Kodwa njengokuba ngelo xesha lowo wayezelwe ngokwenyama wayemtshutshisa lowo wayezelwe ngoMoya, kunjalo nangoku. Noko ke sithini isiBhalo? Gxotha isicakakazi nonyana waso; kuba unyana wesicakakazi akayi kuba yindlalifa ndawonye nonyana wowasetyhini okhululekileyo. Ngoko ke, bazalwana, asibantwana besicakakazi, kodwa singabowokhululekileyo. Galati 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.

UIshmayeli ungumfuziselo wobuSilamsi, yaye uHagare, unina kaIshmayeli, ungumfuziselo webandla lomnqophiso wokufa. UIsake ungumfuziselo wobuKristu, yaye uSara ungumfuziselo webandla lomnqophiso wobomi. Ngenxa yesi sizathu, uIshmayeli wayenoonyana abalishumi elinesibini, kuba ishumi elinesibini lingumfuziselo wabantu bakaThixo bomnqophiso, yaye ubuSilamsi bungumgunyathi wabantu bakaThixo bomnqophiso.

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

Kukho iinzala ezimbini zikaKristu kwiincwadi zeVangeli. Enye ikuMateyu, enye ikuLuka.

> 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.

> Kwaye uYakobi wazala uYosefu, indoda kaMariya, ekwazalwa kuye uYesu, obizwa ngokuba nguKristu. Ngoko ke zonke izizukulwana, ukusuka kuAbraham kude kuse kuDavide, zizizukulwana ezilishumi elinesine; nokusukela kuDavide kude kuse ekuthinjweni kwaseBhabheli, zizizukulwana ezilishumi elinesine; nokusukela ekuthinjweni kwaseBhabheli kude kuse kuKristu, zizizukulwana ezilishumi elinesine. Ke kaloku ukuzalwa kukaYesu Kristu kwaba ngolu hlobo: Ekubeni unina uMariya wayeganelwe uYosefu, bengakadibani, wafunyanwa enomntwana ngoMoya oyiNgcwele. Mateyu 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.

Umlibo lukaMateyu luchonga izigaba ezithathu ezilinganayo zeshumi elinesine, ezakha ixesha elinye lamashumi amane anesibini. UKristu ngu-omega wembali yomnqophiso ngokunxulumene noMoses njengokuba uMoses engu-alpha wembali yomnqophiso. UMoses waprofeta ukuba uKristu wayeya kuba “njengaye.” UMoses wayenezigaba ezithathu zeminyaka engamashumi amane kubomi bakhe beminyaka elikhulu elinamashumi amabini. Isigaba ngasinye seminyaka engamashumi amane sobomi bukaMoses, xa sibekwa umgca phezu komgca, siphelela eKadeshe, umqondiso ka-1863 nomthetho weCawa. Izigaba ezintathu zikaKristu ziphelela kuDavide, ekuthinjweni eBhabhiloni, nakuKristu eqinisa umnqophiso ngegazi laKhe emnqamlezweni. UDavide umele ukuphakanyiswa kwebandla eloyisileyo kumthetho weCawa, yaye umgca wesibini uchonga iintombi ezizizidenge zithwalelwa eBhabhiloni, kumthetho weCawa. Isigaba sesithathu siphelela emnqamlezweni, nto leyo ethi kwakhona, ifanekise umthetho weCawa apho uKristu eqinisa umnqophiso ka-Abraham nabaliwaka elikhulu elinamashumi amane anesine, nomnqophiso kaNowa nesihlwele esikhulu.

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.

Okunokuqondwa xa le migca mibini ibekwa phezu komnye komnye kuyamangalisa. Iminyaka elikhulu elinamashumi amabini kaMoses idibana neminyaka eyi-120 kaNowa, yaye izizukulwana ezingamashumi amane anesibini zikaKristu zidibana nomchasi-Kristu olawula iinyanga ezingamashumi amane anesibini ezingokomfuziselo ngexesha lomthetho weCawa.

> 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.

> Yathi uYehova, UMoya wam akayi kusoloko ephikisana nomntu, ngokuba naye uyinyama; kanti ke imihla yakhe iya kuba likhulu elinamashumi amabini eminyaka. Genesis 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.

Kunye noluhlu lomnombo lukaMateyu, olugxininisa umnqophiso ka-Abraham, uluhlu lomnombo lukaKristu, njengoko lubekwe nguLuka, lufikelela emva kude kuse ekudalweni, ngaloo ndlela lugxininisa umnqophiso wobomi awawaphulayo uAdam e-Eden. Uluhlu lomnombo lukaLuka luqala ngoYesu, luhambe umva ngomnombo waKhe lude lufike kuAdam, ochazwa njengonyana kaThixo. Umgca uphela ngoAdam wesibini ogqibeleleyo, yaye uqala ngoAdam wokuqala ogqibeleleyo. Ukusukela kuAdam wokuqala kude kuse kuAdam wesibini kubekwa njengezizukulwana ezingama-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.

Imbali zenzala zeZibhalo zimela imigca yenyaniso. Sisandul’ ukuchonga ezininzi ezidlula kakhulu ubungqina obuyimfuneko ukumisela inyaniso. Imigca yenzala iqulethe ilizwi lokuzaliseka kwembali nezibikezelo zexesha elizayo, yaye iqulethe nelizwi likaPalmoni, uMbali-manani oMangalisayo weemfihlelo, kuba iimfihlelo zamanani ezabekwa ngaphakathi kuloo migca zinika ilizwi lesibini. Ezo zivakalayo zimbini ziviwa kunye nelinye ilizwi lesithathu, ilizwi loSazi-lwimi oMangalisayo, owadala nowalawula zonke izinto, kuquka amagama abantu, iindawo nezinto.

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.

Xa uYohane wajika ukuze abone ilizwi elisemva kwakhe, lalinjengesandi samanzi amaninzi; yaye xa uDaniyeli wayenombono ofanayo, ilizwi laKhe lalisilizwi lesihlwele. Umyalezo ongaphezulu weZibhalo, kwakunye namagama afumaneka kunye nomyalezo, kwanokubalelwa kwamanani okungaphakathi kumyalezo, zingamazwi amathathu kwisiqendu esinye. Xa uthabatha umgca onezo zandi zintathu uze uwubeke phezu komgca ongqamanayo, amazwi amathathu aba ngamazwi amaninzi.

> 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.

> Kwaza kwaphuma ilizwi etroneni, lisithi, Mdumiseni uThixo wethu, nonke nina bakhonzi bakhe, nani nimoyikayo, abancinane nabakhulu. Ndaza ndeva ngathi lilizwi lesihlwele esikhulu, nanjengelizwi lamanzi amaninzi, nanjengelizwi leendudumo ezinkulu, lisithi, Haleluya; ngokuba uYehova uThixo uSomandla uyalawula. ISityhilelo 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.

Ezinye zeenzala ezibaluleke kakhulu zifumaneka kookumkani bakwaSirayeli. Ookumkani bokuqala abasixhenxe bakwaSirayeli, ubukumkani basemantla, baphela ngoAhabhi, uIzebhele noEliya, ngaloo ndlela bemela umthetho weCawa. Umnombo wookumkani abasixhenxe bokugqibela bezizwe zasemantla uqala kumthetho weCawa uze uphele ekuvalweni kwexesha lokuvavanywa kwabantu, xa uMikayeli emile kuDaniyeli 12. Ookumkani bokuqala abasixhenxe bakwaYuda babonisa imbali esuka kumthetho weCawa kude kube uMikayeli emile, yaye abasixhenxe bokugqibela bachaza imbali ekhokelela kumthetho weCawa. Imigca emibini yomnombo, yomibini inembali ye-alpha nembali ye-omega. Imbali ye-alpha lixesha elisusela ku-9/11 lisiya kumthetho weCawa, yaye ixesha le-omega lisusela kumthetho weCawa lisiya ekuvalweni kwexesha lokuvavanywa. Ookumkani bokuqala abasixhenxe bakwaSirayeli bahambelana nookumkani abasixhenxe bokugqibela bakwaYuda; yaye ookumkani abasixhenxe bokugqibela bakwaSirayeli bahambelana nookumkani bokuqala abasixhenxe bakwaYuda.

We will continue in the next article.

Siya kuqhubeka kwinqaku elilandelayo.

> “Be Steadfast Unto the End

> “Yimani Ngokuqinileyo Kude Kube Sekupheleni”

> “[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.

> “[IsiTyhilelo 1:1, 2, sicatshuliwe.] IBhayibhile yonke sisityhilelo; kuba sonke isityhilelo esiya ebantwini siza ngoKristu, yaye sonke sizinzile kuye. UThixo uthethe kuthi ngoNyana waKhe, esingabakhe ngendalo nangokuhlangulwa. UKristu weza kuYohane, owayeselubhacweni kwiSiqithi sasePatmos, ukuze amnike inyaniso yale mihla yokugqibela, ukuze ambonise oko kumelwe ukuba kwenzeke kungekudala. UYesu Kristu ngumphathiswa omkhulu wesityhilelo sobuthixo. Kungaye esinako ukwazi oko sifanele ukukulindela kwimiboniso yokugqibela yembali yalo mhlaba. UThixo wanika esi sityhilelo kuKristu, yaye uKristu wasidlulisela kuYohane.”

> “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.

> “UYohane, umfundi othandekayo, nguye lowo wakhethwayo ukuba amkele esi sityhilelo. Wayengowokugqibela osaphilayo kubafundi bokuqala abanyuliweyo. Phantsi kolungiselelo lweTestamente eNtsha wayehonjiswe ngembeko njengokuba umprofeti uDaniyeli wayehonjiswe ngembeko phantsi kolungiselelo lweTestamente eNdala.

> “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.

> “Umyalelo owawumele ukwaziswa kuYohane wawubaluleke kakhulu kangangokuba uKristu weza evela ezulwini ukuza kuwunika umkhonzi waKhe, emxelela ukuba awuthumele emabandleni. Lo myalelo umele ube yeyona nto siyifundisisayo ngononophelo nangomthandazo; kuba siphila kwixesha apho abantu abangekho phantsi kwemfundiso yoMoya oyiNgcwele baya kungenisa iimfundiso zobuxoki. Aba bantu baye bema kwizikhundla eziphakamileyo, yaye baneenjongo ezinamabhongo abafuna ukuziphumeza. Bafuna ukuziphakamisa, nokuguqula ngokupheleleyo yonke inkangeleko yezinto. UThixo usinike umyalelo okhethekileyo ukuze asikhusele kwabanjalo. Wayalela uYohane ukuba abhale encwadini oko kuya kwenzeka kwimiboniso yokuvala yembali yalo mhlaba.

> “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.

> “Emva kokudlula kwexesha, uThixo wanikela kubalandeli baKhe abathembekileyo imigaqo exabisekileyo yenyaniso yangoku. Le migaqo ayinikwanga abo babengenandima ekunikelweni kwemiyalezo yengelosi yokuqala neyesibini. Yanikwa abasebenzi ababebenenxaxheba kulo msebenzi kwasekuqaleni.

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Abo badlula kula mava mabangqine njengelitye emigaqweni esenze saba ngamaSeventh-day Adventists. Mababe ngabasebenzi kunye noThixo, bebopha ubungqina, bewutywina umthetho phakathi kwabafundi baKhe. Abo bathabatha inxaxheba ekumiselweni komsebenzi wethu phezu kwesiseko senyaniso yeBhayibhile, abo bazaziyo iimpawu zendlela ezalathisa umendo olungileyo, mabathatyathwe njengabasebenzi abanexabiso eliphezulu kunawo onke. Bangathetha ngamava obuqu ngokunxulumene neenyaniso abaphathiswe zona. Aba bantu mabangavumeli ukholo lwabo luguqulwe lube kukungakholwa; mabangavumeli ibhanile yengelosi yesithathu isuswe ezandleni zabo. Mabakubambe ngokuqinileyo ukuqala kwethemba labo kude kube sekupheleni.

> “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.

> “INkosi ibhengeze ukuba imbali yexesha eladlulayo iya kuphindwa njengoko singena emsebenzini wokuvala. Yonke inyaniso Ayinikele ngenxa yale mihla yokugqibela imele ukubhengezwa ehlabathini. Yonke intsika Ayimisileyo imele yomelezwe. Asinakuphambuka ngoku kulo mgangatho uThixo awumisileyo. Asinako ngoku ukungena kuwo nawuphi na umbutho omtsha; kuba oko kuya kuthetha ukuwexuka enyanisweni.

> “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.

> “Umsebenzi wobuvangeli bezonyango kufuneka uhlambuluke, ucoceke kuyo yonke into enokuthi yenze buthathaka ukholo lwabakholwayo kumava angaphambili abantu bakaThixo. I-Eden, i-Eden entle, yathotywa kukungeniswa kwesono. Kuyimfuneko ngoku ukuphinda kukhunjulwe amava amadoda athabatha inxaxheba ekumisweni komsebenzi wethu ekuqaleni.

> “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.

> “Amaxesha ngamaxesha sifunda izaziso zokufa zamadoda amakhulu ehlabathi. Ixesha lawo lifika ngesiquphe, ngokungathi kungomzuzwana. Abaninzi, ekucingelwa ukuba basempilweni entle, bafa emva komthendeleko, okanye emva kokwenza amacebo okuzingca okuziphakamisa kwabo. Kuphuma ilizwi lisithi, ‘Uzinikele kwizithixo zakhe; myekeni.’ Oku kuthetha ukuba iNkosi ayisamgcini engozini. Ukufa ngesiquphe kuyafika, yaye umsebenzi wobomi bakhe uxabisa ntoni na? Ubomi bakhe bube yintsilelo. Umthi uyawa kuba amandla awuwagcinayo ewushiya kumnikelo wawo wonqulo-zithixo.

> “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.

> “Amadoda nabafazi baxakeke ngokupheleleyo kukukhangela into abanokuyonwabela. Bathengisa imiphefumlo yabo ngelize, aze uThixo alurhoxise unyamezelo lwaKhe olunyamezelayo. Bashiywa kwelabo ukhetho.

> “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.

> “Kukho abo bathi, nangona bevuma ukuba bayayikholelwa inyaniso yale mihla, bayithobele phantsi inkolo yabo baza bala ukuhamba ekukhanyeni. Ngubani ngoku oya kubeka bucala imigaqo yakhe yokuzingca neyehlabathi? Ngubani ngoku oya kuzama ukuqonda ixabiso lomphefumlo? Kuba kuya kumnceda ngantoni umntu, ukuba uthe wawuzuza umhlaba wonke, aze aphulukane nomphefumlo wakhe? Okanye umntu uya kunikela ngantoni ukuze awukhulule ngentlawulelo umphefumlo wakhe? Nilambela, ninxanelwe isonka sobomi namanzi osindiso na? Niyaqonda na ixabiso lemiphefumlo awafela yona uKristu? Abo bamele ukuba bangamaKristu, baphila ngokuvumelana nesivumo sabo sokholo na? Bayazi na ixabiso lomphefumlo? Bazama na ukuhlambulula imiphefumlo yabo ngokuthobela inyaniso?” Manuscript Releases, volume 20, 150, 151.

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