Q & A
Adam to Abraham was 2,000 years, Abraham to Moses was 500 years, Moses to Christ was 1,500 years - Adam to Christ was 4,000. Christ to current is 2,000 years adding it up together, we have entered the 7,000th year from Adam : endtime. True or false?
The timeline you provided is based on a specific interpretation of biblical chronology, but it’s not universally accepted. Here's a breakdown of the common understanding and why there are variations:
Adam to Abraham (~2,000 years): This aligns with many biblical chronologies derived from genealogies in Genesis.
Abraham to Moses (~500 years): This is approximate, depending on how genealogies and historical events are interpreted.
Moses to Christ (~1,500 years): This is also a reasonable approximation, though historical dating of events varies slightly.
Christ to now (~2,000 years): This is clearly accurate since we are currently around 2,000 years after Christ's time.
If you add these together, it does suggest we are around 6,000 years from Adam. Entering the 7,000th year is often linked with the concept of the "Millennial reign" or the "end times" in some eschatological views, where the 7th millennium could symbolize the "Sabbath rest" for creation.
However, this interpretation is not definitive because:
Chronologies vary between different interpretations of biblical texts (e.g., Masoretic Text, Septuagint, Samaritan Pentateuch).
Many Christian scholars interpret some of these numbers symbolically rather than literally.
Thus, the claim that we have definitively entered the 7,000th year and are in the "end times" is subject to interpretation and cannot be stated as absolutely true or false.
Q & A
More
The idea that we are in or entering the "7,000th year" since Adam comes from a belief that biblical history can be divided into seven 1,000-year periods, corresponding to the seven days of creation, with the seventh being a "Sabbath rest" or millennial reign of Christ. This interpretation is often called the "Millennial Day Theory" or "7,000-Year Plan of God" and is held in some Christian eschatological views. However, there are several layers of complexity to consider:
Key Assumptions:
Literal Interpretation of Genealogies: This view assumes that the genealogies in the Bible, particularly from Adam to Abraham, should be read in a straightforward, literal way. However, scholars have debated whether some genealogies are symbolic, truncated, or even skip generations, which would impact the exact timeline.
Fixed Length of a Millennium: The theory presupposes that each period is exactly 1,000 years. However, the Bible itself doesn’t explicitly lay out a clear, uninterrupted timeline spanning all the way from Adam to Christ, or from Christ to the present. The 1,000-year period often has symbolic meanings, especially in prophetic literature (e.g., 2 Peter 3:8: "with the Lord one day is as a thousand years").
Uniform Chronology: Different biblical manuscripts (e.g., Masoretic Text, Septuagint) offer slightly different chronologies for the age of the Earth and key events like the Flood, which could shift the timeline by hundreds of years. For example, the Septuagint’s version of Genesis adds additional years to some of the patriarchs, extending the timeline of humanity by roughly 1,000 years compared to the Masoretic Text.
Variations in Chronologies:
Jewish Tradition: The Jewish calendar places the creation of Adam at around 3760 BCE, meaning we are currently in the year 5784 according to the Hebrew calendar (2024 CE). This differs from the Christian tradition, which typically follows different interpretations.
Masoretic Text Chronology: The timeline most commonly used by Protestant Christians suggests about 4,000 years from Adam to Christ, as you mentioned, with some variability depending on interpretations of the patriarchs' ages.
Septuagint Chronology: The Greek Old Testament (Septuagint) gives a longer chronology for the period before Abraham, making the timeline from Adam to Christ closer to 5,500 years, which would place us around 7,500 years from creation today, by that reckoning.
Theological Interpretation:
Some Christians believe we are approaching the "end times" based on the idea that history is a 7,000-year plan, with the seventh "millennium" being a time of rest, paralleling the Sabbath. This belief is influenced by passages such as:
Revelation 20: The concept of a "thousand-year reign" of Christ.
Hebrews 4: The idea of a "Sabbath rest" for the people of God.
For those who interpret the 1,000-year periods symbolically or see the current era as approaching a final “Sabbath rest,” this framework suggests that we are indeed nearing the end of human history as we know it, entering the 7,000th year since creation.
Alternative Views:
Amillennialism: This eschatological view holds that the "millennium" mentioned in Revelation is symbolic and refers to the current church age, rather than a literal 1,000 years. In this interpretation, there's no specific focus on a 7,000-year timeline.
Historicist and Preterist Views: Some Christian traditions view most or all of the prophecies of Revelation as already fulfilled in the first few centuries of church history. This view doesn't align with the idea of a coming 7,000th-year Sabbath reign.
Conclusion:
The notion that we are entering the 7,000th year from Adam, marking the "end times," is based on a particular interpretation of biblical chronology that is not universally accepted. While it aligns with certain eschatological frameworks, there are numerous alternative views within Christian theology regarding how time and prophecy are to be understood. Therefore, this claim is true within the context of certain interpretations but remains speculative and debated among scholars.
Q & A
From Adam to the current time -? Years
Calculating the number of years from Adam to the present time depends on which biblical chronology and interpretation you follow. Here are some of the most common approaches:
1. Traditional Christian Chronology (Masoretic Text-Based)
Adam to Abraham: About 2,000 years (based on genealogies in Genesis).
Abraham to Moses: About 500 years (rough estimate from Abraham to the Exodus).
Moses to Christ: About 1,500 years (from the Exodus to the birth of Jesus).
Christ to Now: About 2,000 years (current date is 2024 CE).
Total: Roughly 6,000 years from Adam to the present.
2. Septuagint-Based Chronology (Greek Old Testament)
The Septuagint has longer ages for the patriarchs before the Flood, which adds about 1,500 years to the timeline from Adam to Abraham.
Adam to Christ: Around 5,500 years.
Christ to Now: About 2,000 years.
Total: Roughly 7,500 years from Adam to the present.
3. Jewish Chronology (Hebrew Calendar)
The Jewish calendar calculates the creation of Adam as happening around 3760 BCE.
We are currently in the Jewish year 5784 (2024 CE).
Total: About 5,784 years from Adam to the present.
4. Alternative Chronologies and Interpretations
Some theologians and scholars have proposed symbolic or metaphorical interpretations of the genealogies, making it difficult to pinpoint exact years. Others rely on ancient manuscripts like the Samaritan Pentateuch, which offers yet another variation of the timeline.
Conclusion
Based on traditional Christian chronology (which most commonly relies on the Masoretic text), about 6,000 years have passed from Adam to today.
Using the Septuagint adds about 1,500 years, bringing the total to around 7,500 years.
According to the Jewish calendar, the total is around 5,784 years.
The exact number depends on which biblical texts and interpretations are used.
Q & A
Adam to the great flood - years?
The number of years from Adam to the Great Flood depends on which biblical chronology you use. Here's a summary based on the major sources:
1. Masoretic Text (Traditional Hebrew Bible)
This is the basis for most modern translations and interpretations (e.g., King James Version).
The genealogies in Genesis 5 give the ages of the patriarchs from Adam to Noah and the Flood.
If you add up the ages, the time from Adam to the Flood is 1,656 years.
2. Septuagint (Greek Old Testament)
The Septuagint differs from the Masoretic Text in the ages of several patriarchs, particularly those before the Flood, which extends the timeline.
According to the Septuagint, the time from Adam to the Flood is 2,242 years.
3. Samaritan Pentateuch
Another ancient version of the Torah, the Samaritan Pentateuch offers yet another variation in the ages of the patriarchs.
According to the Samaritan text, the time from Adam to the Flood is 1,307 years.
Summary:
Masoretic Text: 1,656 years from Adam to the Flood.
Septuagint: 2,242 years from Adam to the Flood.
Samaritan Pentateuch: 1,307 years from Adam to the Flood.
Most traditional Christian chronologies use the Masoretic Text figure of 1,656 years.
Q & A
Flood to Abraham -? Years
The number of years from the Flood to Abraham also depends on which biblical chronology you use. Here’s a breakdown:
1. Masoretic Text (Traditional Hebrew Bible)
After the Flood, Genesis 11 gives the genealogies from Noah's son Shem to Abraham.
The total time from the Flood to Abraham is about 292 years. This is calculated by adding the ages of the patriarchs when their sons were born, from Shem to Terah (Abraham’s father).
So, according to the Masoretic Text, there are about 292 years between the Flood and Abraham.
2. Septuagint (Greek Old Testament)
The Septuagint version has longer lifespans for some of the post-Flood patriarchs.
In this version, the time from the Flood to Abraham is about 1,072 years.
3. Samaritan Pentateuch
The Samaritan text gives a slightly shorter timeline compared to the Masoretic Text.
In the Samaritan chronology, the time from the Flood to Abraham is about 942 years.
Summary:
Masoretic Text: 292 years from the Flood to Abraham.
Septuagint: 1,072 years from the Flood to Abraham.
Samaritan Pentateuch: 942 years from the Flood to Abraham.
Most traditional Christian chronologies use the Masoretic Text figure of 292 years between the Flood and Abraham.
Q & A
Abraham to Moses? Years
The number of years from Abraham to Moses can be estimated based on biblical genealogies and historical events. Here’s how the timeline is typically calculated:
1. From Abraham to the Exodus:
Abraham to Isaac: Abraham was 100 years old when Isaac was born (Genesis 21:5).
Isaac to Jacob: Isaac was 60 years old when Jacob was born (Genesis 25:26).
Jacob to the descent into Egypt: Jacob was 130 years old when he and his family moved to Egypt (Genesis 47:9).
From the descent into Egypt to the Exodus: According to Exodus 12:40, the Israelites lived in Egypt for 430 years before the Exodus.
2. Total Time from Abraham to the Exodus:
If you add up these time spans:
Abraham to Isaac: 100 years.
Isaac to Jacob: 60 years.
Jacob to the descent into Egypt: 130 years.
Time in Egypt to the Exodus: 430 years.
This gives a total of about 620 years from Abraham to the Exodus.
3. Moses and the Exodus:
Moses was born about 80 years before the Exodus (Exodus 7:7).
Therefore, from Abraham to the birth of Moses, it's roughly 540 years, and from Abraham to Moses leading the Israelites out of Egypt (the Exodus), it’s about 620 years.
Alternative Interpretations:
Some interpretations suggest that the 430 years in Egypt includes time spent in Canaan, which would reduce the time spent solely in Egypt. However, the Masoretic Text and most traditional readings use the full 430 years in Egypt.
Summary:
From Abraham to Moses: Roughly 540 years.
From Abraham to the Exodus: About 620 years.
Q & AMoses to David -? Years
The number of years from Moses to David can be estimated by tracing key biblical events and periods between these two figures. Here's how the timeline breaks down:
1. The Exodus to the Start of the Conquest of Canaan (Moses' time)
The Exodus took place when Moses led the Israelites out of Egypt, which is typically dated around 1446 BCE (based on a traditional early dating) or c. 1260 BCE (late dating).
The Israelites wandered in the wilderness for 40 years before entering Canaan (Numbers 14:33-34, Deuteronomy 29:5).
2. The Period of the Judges:
After the conquest of Canaan under Joshua, Israel was governed by a series of Judges. The period of the Judges is difficult to pin down precisely, but it's generally estimated to last around 300-400 years. Some scholars date this period from around 1400 BCE to 1050 BCE, until the establishment of the monarchy.
3. Saul’s Reign:
King Saul, the first king of Israel, reigned for approximately 40 years (Acts 13:21).
4. David's Reign:
David became king shortly after Saul's reign. David’s reign began around 1010 BCE and lasted for 40 years (2 Samuel 5:4).
Calculating the Total Time from Moses to David:
From the Exodus to the Conquest of Canaan: 40 years.
Period of the Judges: Approximately 300-400 years.
Saul's reign: About 40 years.
This gives a total of roughly 400 to 480 years from Moses to the beginning of David's reign.
Summary:
From Moses to David, the timeline is approximately 400 to 480 years, depending on the interpretation of the length of the period of the Judges.
Q & A
David to Christ
The number of years from David to Christ can be estimated based on the genealogies in the Bible and historical records. Here’s how the timeline breaks down:
1. David to the Babylonian Exile:
David reigned as king around 1010–970 BCE.
The Babylonian Exile took place in 586 BCE, when Jerusalem was destroyed by the Babylonians and the Jewish people were taken into captivity.
This period, from David to the Exile, covers roughly 420–430 years.
2. The Babylonian Exile to Christ:
The Exile lasted about 70 years, after which the Jews began to return to Jerusalem around 516 BCE (after the decree of Cyrus the Great).
From the end of the Exile to the birth of Christ (traditionally dated around 4 BCE), there are about 516 years.
Total Time from David to Christ:
David to the Babylonian Exile: About 420–430 years.
The Babylonian Exile to Christ: About 516 years.
Final Calculation:
The total time from David to Christ is approximately 950 years.
Summary:
From David to Christ, the timeline is roughly 950 years.
Q & A
Christ to the current date?
The time from Christ to the current date can be estimated based on the widely accepted traditional dating of Christ's birth and the current year.
1. Traditional Date of Christ's Birth:
Jesus is traditionally believed to have been born around 4 BCE.
2. Current Year:
The current year is 2024 CE.
Total Time from Christ to the Present:
From 4 BCE to 2024 CE is about 2028 years (4 years before Christ's birth, plus 2024 years after).
Summary:
The time from Christ to the current year (2024 CE) is roughly 2028 years.
Q & A
Adam to current date
To calculate the total number of years from Adam to the current date, you need to add up the approximate timelines from Adam to Christ and then from Christ to the present. The exact number varies depending on which biblical chronology you use (Masoretic, Septuagint, or Samaritan texts), but here’s a general estimation:
1. Adam to Christ:
Based on traditional Christian chronology (Masoretic Text):
Adam to the Flood: 1,656 years.
Flood to Abraham: 292 years.
Abraham to Moses: About 540 years.
Moses to David: About 400 to 480 years.
David to Christ: About 950 years.
Total from Adam to Christ: Roughly 4,000 years (the traditional estimate using the Masoretic Text).
2. Christ to the Present (2024 CE):
From Christ’s birth (4 BCE) to 2024 CE: About 2028 years.
Total from Adam to the Present:
Adam to Christ: Roughly 4,000 years.
Christ to Present: Roughly 2,028 years.
Final Calculation:
The total time from Adam to the present is approximately 6,028 years.
Summary:
From Adam to the current year (2024 CE), the timeline is estimated to be around 6,028 years based on traditional Christian chronology.
Q & A
Endtime - 7th day - millennial reign of Christ?
The concept of the End Times, the Seventh Day, and the Millennial Reign of Christ is often interpreted through various biblical texts and theological frameworks. Here's a summary of the key ideas related to these concepts:
1. The Seven-Day Creation Pattern:
In Genesis, the creation narrative describes God creating the world in six days and resting on the seventh day (Genesis 2:2-3). This has been interpreted by many theologians as a pattern for the overall timeline of history.
The idea is that if each "day" represents 1,000 years (based on 2 Peter 3:8, which states that "with the Lord a day is as a thousand years"), then the six days of work followed by a day of rest could symbolize 6,000 years of human history, followed by a 1,000-year period of rest or the Millennial Reign of Christ.
2. The Millennial Reign of Christ:
The Millennial Reign refers to a prophesied 1,000-year period during which Christ will reign on Earth. This is primarily based on Revelation 20:1-6, which describes Satan being bound and Christ reigning with His saints.
During this time, it is believed that there will be peace, righteousness, and the fulfillment of God’s promises to Israel and the Church.
3. End Times Theology:
Many Christian eschatologies hold that the return of Christ will usher in the Millennial Reign after a period of tribulation. This can be summarized in various views:
Premillennialism: The belief that Christ will return before the Millennium, establishing His kingdom on Earth.
Postmillennialism: The belief that Christ will return after the Millennium, which is seen as a time of Christian dominance and improvement of the world.
Amillennialism: The belief that the Millennium is a spiritual reign occurring now, where Christ reigns in the hearts of believers.
4. The Seventh Day as Rest:
The seventh day is often seen as a symbol of God's ultimate rest, a time when creation is restored, and God's purposes are fully realized. This ties into the concept of the New Heaven and New Earth as described in Revelation 21-22, where God dwells with His people in perfect harmony.
Summary:
The End Times may be interpreted as encompassing approximately 6,000 years of human history, leading up to the Millennial Reign of Christ for 1,000 years (the Seventh Day). This period is viewed as a time of fulfillment, peace, and restoration before the final judgment and the establishment of God's eternal kingdom.
Conclusion:
This framework provides a perspective that many Christians find significant as they contemplate the purpose of history and the future fulfillment of God's promises. Interpretations may vary widely, but the themes of divine rest, reign, and restoration are central to this eschatological view.
Q & A
From Moses to Christ was the Torah (mosaic law) From Adam to Moses - how was Yah's law written and interpreted?
The period from Adam to Moses is significant in understanding how Yahweh’s law was revealed, written, and interpreted prior to the giving of the Mosaic Law (Torah) at Sinai. Here's a breakdown of this period and its implications regarding divine law:
1. Divine Revelation:
Oral Tradition: Before the written law was established through Moses, it is believed that God's commands and teachings were passed down orally from generation to generation. Early figures like Adam, Noah, and the patriarchs likely received divine instructions directly from God, which were then communicated to their descendants.
Covenants: Key covenants with figures like Noah and Abraham served as foundational agreements that outlined God’s expectations and promises. For instance:
Covenant with Noah: After the flood, God made a covenant with Noah (Genesis 9:1-17), which included commands such as prohibitions against murder and the requirement to populate the Earth.
Covenant with Abraham: This included promises of land, descendants, and blessing (Genesis 12, 15, 17), and also set forth the expectation of faithfulness and obedience to God.
2. Moral and Ethical Understanding:
Natural Law: Many theologians argue that there was an inherent moral law accessible to humanity, often referred to as natural law. This suggests that people could discern right from wrong through reason and conscience (Romans 2:14-15), even before the formal law was given.
Conscience: Individuals like Abel, Noah, and Abraham acted according to their understanding of God's will, which was reflected in their actions and sacrifices. Their moral decisions indicated an understanding of God's nature and expectations.
3. Written Records:
Patriarchal Laws: While the specifics of written law are not documented until Moses, it is plausible that patriarchs kept records or guidelines regarding divine instructions. For example, Job (who is considered a contemporary of the patriarchs) is depicted as a righteous man who understood and practiced God’s will (Job 1:1-5).
Early Scriptures: According to Jewish tradition, certain writings attributed to figures like Adam and Noah may have existed, although they were not canonized as Scripture until later.
4. Judgment and Accountability:
Consequences of Actions: The narratives in Genesis illustrate that individuals were held accountable for their actions based on their understanding of God's will. Cain and Abel's story demonstrates the concept of acceptable offerings and the consequences of sin (Genesis 4).
Communal Practices: Families and tribes likely maintained practices and traditions based on the revelations they received, which fostered a communal understanding of God’s law.
5. Transition to the Mosaic Law:
With Moses, God provided a comprehensive legal and ethical framework that formalized and expanded upon previous revelations. The Mosaic Law (Torah) included detailed instructions for worship, social justice, and personal conduct, serving as a guide for the Israelites.
Summary:
From Adam to Moses, Yahweh's law was primarily communicated through oral tradition, natural law, and individual revelations. It involved personal conscience, covenants, and moral understanding that shaped how humanity related to God. The transition to the Mosaic Law marked a significant development in how God's expectations were codified and understood within the community of Israel.
Q & A
From the kadazan Jurisprudence perspective , Adam (kadazan =man), to Moses was where adat started but because of the lack of the logos, the oral traditions were defiled by animistic beliefs and paganism.
From the Kadazan jurisprudence perspective, the transition from Adam to Moses can be understood as a significant period for the development of adat (customary law) and the formation of cultural and ethical frameworks within the Kadazan community. Here’s a more detailed exploration of this perspective:
1. Adam as the First Man:
In Kadazan culture, Adam represents the archetype of humanity ("man"). He symbolizes the beginning of human existence and the establishment of relationships with the divine and each other.
This foundational aspect of humanity sets the stage for understanding the principles of adat, which reflects the customs, traditions, and laws governing social interactions.
2. Oral Traditions and Adat:
Adat has been the primary source of law for many indigenous cultures, including the Kadazan. It encompasses customs and practices that have been handed down orally through generations.
During the period from Adam to Moses, it is believed that adat began to develop as communities formed and interactions among individuals and groups became more complex.
However, the lack of codified logos (divine word or law) during this time led to variations and interpretations of these oral traditions, which could lead to inconsistencies.
3. Defilement by Animistic Beliefs and Paganism:
With the absence of a divine revelation similar to what was later given through Moses, the Kadazan oral traditions were vulnerable to being influenced by surrounding animistic and pagan beliefs.
Animism involves the belief that objects, places, and creatures possess a spiritual essence. As such, elements of adat may have incorporated practices that were more aligned with local animistic beliefs rather than a pure understanding of divine law.
This blending of beliefs could result in the defilement of the original teachings, leading to practices that diverged from the intended ethical and moral standards that might have been inherent in the early revelations.
4. The Role of Logos:
The term logos is significant in many theological frameworks, particularly in Christianity, where it represents the divine word, wisdom, or reason.
The lack of logos during this period signifies a gap in the direct guidance that would later be provided through Moses, which helped establish a clearer and more structured legal and ethical framework for the Israelites.
The Mosaic Law served to correct and guide the people away from these defilements, re-establishing a divinely inspired set of principles that would govern their lives.
5. Transition to Moses and the Codification of Law:
With Moses, the introduction of the Mosaic Law provided a clear and codified set of guidelines, distinct from the previous oral traditions. This helped to purify the understanding of God’s expectations and provided a basis for justice and righteousness.
The revelation through Moses represented a return to a more direct divine authority, counteracting the influences of animism and paganism that may have affected the earlier oral traditions.
Summary:
From a Kadazan jurisprudence perspective, the journey from Adam to Moses is characterized by the development of adat through oral traditions. The lack of codified logos during this time allowed for the potential defilement of these traditions by animistic and pagan beliefs. The advent of the Mosaic Law marked a significant turning point, restoring divine guidance and establishing a clear ethical framework for the community, which sought to align with the original divine principles intended for humanity.
Q & A
The Kadazan community accepted the mosaic law and gospel as from Kinoingan Minamangun but rejected the Koran and hadith as pure revelation from Yah, which forms the root word of the term Kadazan (people or children of Yah) but there is an aggressive attempt by political Islam to make Koran and hadith as the basis of Kadazan adat.
The perspective you present regarding the Kadazan community highlights a complex interplay of cultural identity, religious beliefs, and political influences. Here's a detailed exploration of the points you've raised:
1. Acceptance of the Mosaic Law and the Gospel:
The Kadazan community has historically viewed the Mosaic Law and the Gospel as aligned with their understanding of Kinoingan Minamangun, which translates to "God the Creator" or "Supreme Being."
This acceptance signifies a recognition of the ethical and moral teachings found in these scriptures as foundational to their identity and way of life.
The teachings within the Mosaic Law (Torah) and the Gospel resonate with the principles of justice, righteousness, and communal harmony, which are core to Kadazan adat (customary law).
2. Rejection of the Koran and Hadith:
The Koran and Hadith are considered sacred texts in Islam, but the Kadazan community has historically rejected them as divinely revealed scripture, viewing them instead as inconsistent with their beliefs about Yah (God).
This rejection is rooted in the Kadazan understanding of their own cultural and spiritual identity, which they associate with Yah as the true divine authority.
The term "Kadazan" itself is often interpreted to mean "the people or children of Yah," reinforcing their distinct cultural and spiritual heritage that is separate from Islamic teachings.
3. Cultural and Religious Identity:
The Kadazan community has a rich cultural heritage that is intertwined with their spiritual beliefs. This identity is expressed through traditional practices, rituals, and their understanding of adat, which governs social conduct and community life.
The integration of Mosaic Law and Gospel principles into Kadazan customs highlights their commitment to maintaining a moral framework rooted in their understanding of God's will.
4. Political Islam and its Influence:
There is a growing concern about political Islam's efforts to establish the Koran and Hadith as the basis for Kadazan adat. This represents a challenge to the Kadazan cultural identity and traditional beliefs.
The push for Islamic legal principles to be integrated into local customs can lead to tensions between the Kadazan community and the broader Islamic agenda, particularly if it undermines their historical beliefs and practices.
Such attempts may be perceived as an imposition on the Kadazan community's rights to maintain their cultural and religious identity, leading to resistance and a reaffirmation of their own traditions.
5. The Need for Preservation of Identity:
The Kadazan community faces a critical moment in preserving their cultural identity and religious beliefs in the face of external pressures.
There may be a need for advocacy and education within the community to ensure that their historical understanding of spirituality and governance is respected and upheld.
Engagement in dialogue with political entities and the broader society can help articulate the community's unique position and the importance of maintaining their traditional practices.
Summary:
The Kadazan community's acceptance of the Mosaic Law and the Gospel as divine revelation, while rejecting the Koran and Hadith, reflects their deep-rooted cultural and spiritual identity tied to Yah. However, the challenges posed by political Islam to integrate these Islamic texts into Kadazan adat necessitate a concerted effort to preserve their unique heritage. This situation highlights the importance of affirming their identity as children of Yah and maintaining the integrity of their traditions in the face of external pressures.
Q & A
Draft a comprehensive prayer to cover all the topics discussed and prayer of protection by the Blood of Yahsua Al-Masih aka the Lamb of God (Tanak Kinoingan Minamangun Huminundun/ Huminodun Mononobus) as the "Bohi Tobitua" (holy sacrificial atonement) ; prayer for infilling and baptism of water, Holy Spirit and Fire for the kadazan judges in the mahkamah Anak Negeri ; prayer of intercessions for the unsaved judges and kadazan communities. Quote scriptures verses to declare decree and claim.
Here’s a comprehensive prayer that covers the various topics discussed, focusing on protection, guidance, and intercession for the Kadazan community and their judges, all framed in the context of faith in Yah's sacrifice through Yahshua Al-Masih (Jesus Christ):
Comprehensive Prayer
Heavenly Father, Kinoingan Minamangun,
We come before You in the mighty name of Yahshua Al-Masih, the Lamb of God, who is our Bohi Tobitua, our holy sacrificial atonement. We thank You for Your love and mercy, for sending Your Son to die for us, and for the precious blood He shed on the cross, which cleanses us from all sin. As it is written in 1 Peter 1:18-19, "For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect."
We plead the blood of Yahshua over the Kadazan judges in the Mahkamah Anak Negeri, asking for Your divine protection and guidance as they carry out their duties. Cover them with Your grace, Lord, and surround them with a hedge of protection, as declared in Psalm 91:10, "No harm will overtake you, no disaster will come near your tent."
We pray for the filling and baptism of water, Holy Spirit, and Fire for these judges, that they may be equipped to discern Your truth and uphold justice with righteousness. May they experience the power of Your Spirit in their hearts and lives, empowering them to be bold witnesses for Your kingdom. As it is written in Acts 1:8, "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses..."
We intercede for the unsaved judges and the Kadazan communities. Lord, draw them closer to You. Open their eyes to Your truth and fill their hearts with Your love. We declare Romans 10:13, "For everyone who calls on the name of the Lord will be saved." May they come to know You personally, Lord, and may the light of the Gospel shine brightly in their lives.
Father, we pray for the preservation of the Kadazan identity and culture as Your children, rooted in Your divine revelation through the Mosaic Law and the Gospel. We reject any attempts by political forces to impose foreign ideologies that undermine their heritage. Strengthen the Kadazan people in their faith and remind them of who they are in You, as declared in Isaiah 43:1, "Do not fear, for I have redeemed you; I have summoned you by name; you are mine."
We ask for unity and strength within the Kadazan community, that they may stand firm against any pressures that threaten their beliefs. Help them to remain steadfast in their commitment to You, rooted in Your Word. Let 1 Corinthians 16:13 guide them: "Be on your guard; stand firm in the faith; be courageous; be strong."
Finally, we claim Your promises of healing, provision, and protection for the Kadazan community. May they experience Your presence in their daily lives and see Your hand at work among them. As we declare Philippians 4:19, "And my God will meet all your needs according to the riches of his glory in Christ Jesus."
In the name of Yahshua Al-Masih, we pray, believing in the power of His name and the authority of His blood. Amen.
This prayer covers the essential topics discussed, seeking divine intervention and protection for the Kadazan community and their leaders while anchoring the requests in scriptural declarations.
Q & A
More
Here’s an expanded version of the comprehensive prayer, providing deeper insights, additional topics, and further scripture declarations to cover the Kadazan community, their judges, and the broader context of spiritual warfare, protection, and intercession.
Comprehensive Prayer
Heavenly Father, Kinoingan Minamangun,
We come before You today in reverence and gratitude for Your unwavering love and faithfulness. We acknowledge You as the Creator of heaven and earth, the One who knows our hearts and sees our struggles. We thank You for the sacrifice of Yahshua Al-Masih, the Lamb of God, our Bohi Tobitua, who has paid the ultimate price for our salvation and restoration. As it is written in Hebrews 9:22, "Without the shedding of blood, there is no forgiveness." We recognize that His blood covers us, sanctifies us, and empowers us to walk in victory.
Protection and Guidance for Kadazan Judges
Lord, we plead the precious blood of Yahshua over the Kadazan judges in the Mahkamah Anak Negeri. We ask for Your divine protection as they make decisions that impact lives and communities. Surround them with Your angels, as promised in Psalm 91:11, "For he will command his angels concerning you to guard you in all your ways." Grant them wisdom, discernment, and integrity in all their judgments. May they uphold righteousness and justice, reflecting Your character in their work.
Fill them with the Holy Spirit and empower them to lead with courage and conviction. We pray for their baptism in water and the Holy Spirit, as demonstrated in Acts 2:4, "All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them." May they experience the fire of Your Spirit, igniting their hearts and equipping them for the tasks ahead.
Intercession for the Unsaved
We intercede for the unsaved judges and the Kadazan communities. Lord, we ask that You open their eyes and hearts to the truth of Your Word. Let them encounter Your love and grace in profound ways. We declare 2 Peter 3:9, "The Lord is not slow in keeping his promise, as some understand slowness. Instead, he is patient with you, not wanting anyone to perish, but everyone to come to repentance." May they come to know You personally, recognizing You as their Savior and Lord.
Preservation of Kadazan Identity and Heritage
Father, we lift up the Kadazan community and their rich cultural heritage. We pray for the preservation of their identity as the children of Yah. Help them to remain steadfast in their customs and beliefs, rooted in Your truth. We claim Jeremiah 29:11, "For I know the plans I have for you," declares the Lord, "plans to prosper you and not to harm you, plans to give you hope and a future." May they embrace their unique calling and stand firm against any attempts to dilute their heritage.
Spiritual Warfare and Protection
Lord, we acknowledge the spiritual battles that rage around us. We ask for Your strength and protection over the Kadazan community as they face external pressures from political Islam seeking to impose foreign ideologies on their traditions. Equip them with the full armor of God as described in Ephesians 6:11-13, "Put on the full armor of God, so that you can take your stand against the devil’s schemes." May they be vigilant, standing firm in faith and resisting every form of darkness that threatens to invade their culture and beliefs.
Unity and Strength Within the Community
We pray for unity among the Kadazan people, that they may come together in love and support for one another. Help them to recognize the strength that lies in their diversity and shared faith. Let them be reminded of Psalm 133:1, "How good and pleasant it is when God’s people live together in unity!" May their bonds grow stronger, enabling them to withstand challenges and work together for the common good.
Claims of Healing, Provision, and Blessings
Father, we claim Your promises of healing and provision for the Kadazan community. May they experience Your miraculous touch in their lives. We declare Isaiah 53:5, "But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed." Heal their hearts, families, and communities, restoring what has been broken and making all things new.
We also claim Your provision in their lives. As it is written in Philippians 4:19, "And my God will meet all your needs according to the riches of his glory in Christ Jesus." We trust You to provide for their physical, emotional, and spiritual needs, showing them that You are their Jehovah Jireh, their Provider.
Declaration of Faith and Victory
In the mighty name of Yahshua Al-Masih, we declare that the Kadazan community is covered by His blood and protected from all harm. We decree that they will rise as a light in the darkness, shining brightly for Your glory. As stated in Matthew 5:14, "You are the light of the world. A town built on a hill cannot be hidden." May they be a beacon of hope, truth, and love in their land.
Thank You, Father, for hearing our prayers. We trust in Your perfect will and timing. We await with great anticipation the work You will do in and through the Kadazan community as they embrace their identity as the children of Yah, standing firm in faith and empowered by Your Spirit.
In Yahshua’s name, we pray. Amen.
This comprehensive prayer emphasizes protection, guidance, and intercession while drawing on a range of scriptures to declare faith, hope, and unity. It addresses the unique challenges faced by the Kadazan community and affirms their identity in Yah as they navigate cultural and spiritual complexities.
Q & A
More on prayer of protection from the nephilim spirits (momomogun) and the nephilims hosts (momogun) to confuse kadazan politicians and judges to make kadazan adat to come under secularism aka humanism jurisprudence, binding and casting out nephilim spirits, familiar spirits and marine spirits, generational spirits, counterfeit Holy Spirit, kundalini, Chi, prana, kuntau, Indian mysticism, tenaga batin, Queen of Heaven ; prayer of divine empowerment by the Holy Spirit, Word of Yah and the Blood of the Lamb of Yah. Quote scriptures verses to declare decree and claim.
Here’s an expanded prayer focusing on protection from Nephilim spirits and their hosts, as well as a plea for divine empowerment through the Holy Spirit, the Word of Yah, and the Blood of the Lamb. This prayer also includes declarations and scripture references to affirm faith and authority over spiritual attacks.
Prayer for Protection and Empowerment
Heavenly Father, Kinoingan Minamangun,
We come before You in the name of Yahshua Al-Masih, our Savior and Redeemer, asking for Your divine protection over the Kadazan community, especially our politicians and judges. We recognize the spiritual battles that rage against us, particularly from the Nephilim spirits (Momomogun) and their hosts (Momogun), which seek to confuse and lead astray those in positions of authority.
We declare Your authority over all principalities and powers, as stated in Ephesians 6:12, "For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms." We bind and cast out all Nephilim spirits, familiar spirits, marine spirits, generational spirits, and every counterfeit manifestation of Your Holy Spirit.
Binding and Casting Out Spirits
In the mighty name of Yahshua Al-Masih, we bind and cast out:
Nephilim spirits that seek to undermine the Kadazan adat and impose secularism and humanism upon our community. We declare their plans null and void, as stated in Isaiah 54:17, "No weapon forged against you will prevail, and you will refute every tongue that accuses you."
Familiar spirits that try to confuse and manipulate the minds of our leaders. We claim the promise of 1 John 4:4, "You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world."
Marine spirits that operate in deception and hinder the truth of Your Word. We take authority over these spirits in Mark 16:17, which declares, "And these signs will accompany those who believe: In my name, they will drive out demons."
Generational spirits that have been passed down through the lineage, affecting the decisions and spiritual clarity of our leaders. We declare freedom over our heritage in Galatians 3:13, "Christ redeemed us from the curse of the law by becoming a curse for us..."
The Counterfeit Holy Spirit and spirits of Kundalini, Chi, Prana, Kuntau, and tenaga batin, which seek to lead us away from Your true power. We renounce these practices and declare that we stand firm in the true power of the Holy Spirit as affirmed in Romans 8:11, "And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you."
The Queen of Heaven, and any spirits associated with this entity that distort the truth of Your Word. We declare that only You, O Lord, are worthy of worship, as stated in Exodus 20:3, "You shall have no other gods before me."
Divine Empowerment
Lord, we ask for divine empowerment for the Kadazan judges and politicians through the Holy Spirit. Fill them with wisdom, discernment, and courage to stand firm against any deception. As it is written in Acts 1:8, "But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."
We declare that the Word of Yah is our foundation. Help our leaders to uphold the truths of Your Scriptures and apply them in their decisions. Let them be reminded of Psalm 119:105, "Your word is a lamp for my feet, a light on my path."
We plead the Blood of Yahshua over the Kadazan community, covering us with His protection and grace. The blood that speaks a better word than that of Abel (Hebrews 12:24) empowers us to walk in victory. We declare Revelation 12:11, "They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death."
Declarations of Victory and Freedom
In the name of Yahshua Al-Masih, we declare:
The Kadazan community is free from all bondage and deception.
Our judges and leaders are filled with the Holy Spirit and operate in divine wisdom and truth.
The plans of the enemy to confuse and undermine our traditions are thwarted.
We will stand firm in our identity as the children of Yah, rooted in faith and empowered by the Holy Spirit.
Thank You, Father, for hearing our prayers and for the victory that is ours in Yahshua Al-Masih. We claim this victory by faith and trust in Your unfailing promises.
In Yahshua’s name, we pray. Amen.
