How much does the Christ event solve? I'm not going to comment on the title. I'm just going to let that percolate during the lecture and we'll see where we end up at the end. But the title of the lecture implies that there is something at stake when in relation to writings that eventually became the Christian New Testament, Judaism is drawn into the conversation. Of course, to those today who locate themselves firmly within one religion or the other and thus adhere to values and practices not shared by the other, it might not seem necessary that such a conversation take place at all. And there are New Testament scholars, if I can say, that don't require it or don't think that it is of any real significance. After all, being conscious of one's religious identity goes hand in glove with discerning features that distinguish one form of persuasion from another. When compared with Second Temple Judaism, however, comparisons are not always easy to draw, especially since many followers of Jesus in the early generations were Jews themselves and shared with other Jews through the rich, diversifying and evolving heritage found in sacred tradition and practice. Nevertheless, as we well know, comparisons have been drawn precisely in order to determine those elements of tradition that diverged just enough from the mother religion to forge a path that would lead eventually to an irretrievable parting of the ways. For many, the essential departure lies somewhere in the area of Christology. That is, the extraordinary claims Jesus' followers would make about his exalted status in relation to God. We are witnesses to such a debate during the last 25 years. Between, for example, Maurice Casey, may he rest in peace, James Dunn, Larry Hurtado, and Richard Balkum, and many others about the winds, the hows, and the whats of convictions about Jesus that cannot be anchored comfortably within the framework of Second Temple Jewish traditions. When, however, we look at the question of evil in the New Testament and again through a glance at traditions that took shape during the Second Temple period, we find ourselves dealing with a different kind of problem. One can quickly observe that according to most writings of the New Testament, the place of Jesus at the very heart and center of God's activity, a Jew in recent times who was crucified and whose followers claimed was resurrected from the dead and exalted to the right hand of God, makes the movement we anachronistically call early Christianity stand out in relief. There is plenty of theological content and indeed ritual practice to imagine that here we have to do with the emergence of an innovative way of thinking centered as it was and what has happened in recent history. Although it is casually claimed that Christ is God's quintessential answer to evil, we are dealing with a more functional problem, which we may formulate as follows. What did Jesus' early followers who wrote about him expect their understanding of God to do for them and their audiences? Put another way, what is the impact, since it's REF time, you know, impact of a given conviction about God's activity in cosmic space and time? For those who take human experience as a point of departure, language about God offers a way to put life's problems into overwhelming into perspective. Such a perspective does not entail removal of or flight from evil so much as offers a way to handle or negotiate it as an inextricable part of life. The content of religious conviction, however diverse, functions in some way to come to terms with the world that for much of the time looks or threatens to be very different. Okay, such statements of realism may seem uncontroversial. However, if the content of theological expression in one religious tradition is compared with that of another, an acknowledgement of a common or shared function can quickly evaporate or suffer neglect. If differences in the story or narrative about God's interaction with humanity and the cosmic order come into focus. When we consider the more obvious differences between early Christian tradition as it began to emerge from Jewish roots within the socio-cultural complex of the Eastern Mediterranean world, we do not have to reach very far before identifying a claim that God has acted through Jesus in a singular way. One might go on to claim, for example, the motto that devotion to and inclusion of the exalted Jesus and the worship of God for all the continuity with contemporary strands of Jewish thought likewise marks a departure from Second Temple tradition. However, closely bound up with such a claim is a theological judgment that renders Christian tradition as better or more effective in dealing with the persistent problem of evil in human experience. I'm saying that a lot of what New Testament we were all bound up not only with our descriptive task of what is going on in these documents but when we do religious comparison of religions between our set of texts in the New Testament and our set of texts that lie outside the New Testament not least Second Temple literature, we find ourselves working hermeneutically underneath the surface. Before we jump to such a conclusion though which I think is in considerable need of nuance it is worth thinking about how many if not most scholars of the New Testament have articulated ways Jesus and his early followers including the apostle Paul burst through certain bounds set by pious Judaism during the Second Temple period. In this respect it is precisely in the understanding of God's redemptive activity in time that many of our colleagues past and present have found essential distinguishing features that in turn present Jesus' proclamation of the kingdom of God and subsequent faith claims about his significance not merely as definitive moments in salvation history but also as better or more effective in the removal or management of evil. Much of the discussion can be organized around the notion of apocalyptic. Here I have inverted commas a term that has been subjected to a lot of debate during the last 50 years. Though the term itself suggests the disclosure of something that is hidden it has been contested as a theological category through which both the closeness of Christian tradition and its distance from Jewish religiosity from the Second Temple period can be discerned. I'd like to name a number of examples here. First in relation to claims about the historical Jesus and then in relation to what is frequently maintained in constructions of Pauline theology. Of course it was C.H. Dodd who is known in the post-war years for having presented Jesus as one who proclaimed the nearness of God's kingdom in such a way that it was no longer as in Jewish tradition the object of hope for an imminent or remote time. The implication is that Jesus was able to convey something that no one else in his time could have and that therefore his activity was more effective in a combat against evil in bringing salvific activity of God to bear on his immediate environment. And if not then on the heels of Pauline and more general New Testament theologies of recent years I want to apply this view to Paul's claims about the significance of Christ and I will deal with then three Pauline theologians as a way of bringing together what they claim about Paul in relation to Judaism. But first allow me to cite two New Testament scholars from Germany, one older, one younger to illustrate this point. First there is Ferdinand Hahn retired from the University of Munich in his Theologitus Neune Testaments the last version of which was published in 2011. As he begins to comment on the message of Jesus in the Gospels, Hahn speaks for many when he matter-of-factly declares the following and here I just translate his text. During the course of history Israel's hope for salvation became increasingly future in orientation. Salvation could only be partially attained at the earlier period in the present while the notion of future salvation gathered strength. This emphasis developed to such a degree that in Jewish apocalyptic tradition it was essentially that Jewish apocalyptic tradition was essentially empty of salvation as far as the present is concerned with einer völligen Heilslehre der Gegenwart gerechnet wurde. With the result that hope could only be realized by a decisive act of God. The future character of God's activity is supported by the notion of this age in which God's reign cannot become a reality and the current world and that the current world and time for salvation to occur at all must be replaced by an age to come when things will be different end of quote. A younger example of such an attitude comes to us from Michael Tilley current holder of the chair for Noyesistament and Antikus Judentum in Tuvingen. In his otherwise very good little book on apocalyptic published in 2012 I quote from a socio-religious perspective early Christianity shows many parallels with Jewish apocalyptic. Nevertheless the claim that there is unbroken continuity between apocalyptic and Christian faith or that apocalyptic is the mother of Christianity as Kazemann maintained is questionable. Christian faith is in no way simply shaped by an apocalyptic world view. The most important difference between the early Christian koregma and Jewish apocalyptic has to do with the early Christian conviction regarding the activity of God in the world and in history. Determinative and descriptive of early Christian apocalyptic is the already of God's salvific activity. This very point is in tension with understanding of the world and eschatology of Jewish apocalyptic. History is for early Christianity no longer the place of godlessness as it is in Jewish tradition and a lack of salvation. Christian faith is not only grounded in the hope of the coming of the kingdom of God but at the same time is a recognition of the historical reality of salvation that is in Jesus. End of quote. What's happening here? If salvation is present in Christian tradition in a way that it is not in any part of Judaism then an underlying assumption may be a form of what I would call existential supersessionism brought to bear on our texts from antiquity. Christian faith did it better that is it dealt with the problem of evil better amongst other things than Judaism. The words of Han and Tilly are not isolated opinions. I'm sure many of you can recognize other literature and when you've heard things like this even Norman Perrin and others you don't have to go very far and it repeats itself in almost every introduction to New Testament or even theology of the New Testament that is published today. That may be too sweeping but I think it's not far from the truth. They reflect by and large what many if not most Christian theologians and scholars in New Testament studies ultimately think about how early Christian apocalyptic tradition relates to its Jewish counterpart. To emphasize how pervasive this approach is I'd like to offer a sketch of the problem in relation to Pauline's scholarship before offering a suggestion about how Jewish apocalyptic tradition may be re-read or understood. So the two ages this is maybe what you're thinking already in the background. If we ask New Testament specialists from very recent times to the end of the world war if we ask them we may not be surprised to encounter more than one answer. Nevertheless there has been a remarkable convergence in relation to Paul's understanding of time as it can be compared with Jewish tradition. This convergence however has less to do with what is being claimed for Paul himself than with the way Jewish apocalyptic thinking against or upon which Paul's thought is understood has been portrayed. In other words Jewish tradition operates as a kind of foil at each level and what is one to make of this without trying to make even the Jewish world look better than it really was either. Drawing mostly on the scholarly work of influential studies of ancient Jewish apocalyptic including those of R.H. Charles in particular who spoke very casually and wrote voluminously on the doctrine of the two ages largely taken from rabbinic tradition and imported into the earlier period. Literature in Paul has regarded this doctrine the two ages in which one age follows or succeeds on the other as the essential Jewish framework within which Paul's or in relation to which Paul's gospel was engaged. The two ages Paul is seen to have modified consists respectively of the present age in the future eschatology eschatological age to come. The former is a time marked by evil manifested through suffering and wrong doing within the created order. The latter envisions the establishment of divine rule that will wipe out evil and put to right all wrongs and injustices in line with God's purposes for the created order. Of course it has been recognized that construals of time and second temple Jewish literature cannot be simplified into such a bipartite scheme. It is noted for example that the age to come could be understood in some sense as a return to primordial time and with thus not merely manifest itself as an unprecedented future age. That's something we want to return to a little bit later. Moreover some Pauline scholars have observed that several texts depict the future within the present world order as the unfolding of a series of events. Usually catastrophic and sometimes with the advent of a messianic figure who will herald the conclusion of this age in anticipation of that divine act that will integrate the eschaton. Now there's no need to question the existence of the notion of a distinction in Jewish apocalyptic and related literature between a present age and a future world order and we've already heard some papers that relate very nicely to this scheme. There's also no need to question whether this understanding of time can be nuanced in the ways just mentioned. However it is helpful to discuss two points. First, what it means to talk about the way Paul has appropriated such an outlook and in view of this, second, whether in fact more can be said about how some Jewish writers, I won't list them here, could think about time. First, we look at what positing, the positing of two aons as a major way of understanding Jewish apocalyptic thought has meant for several influential Pauline interpreters. I've dealt with a bunch, I'm boiling them down to three. Ernst Keisemann, J. Louis Martin, thank you Jamie and James Dunn. Be nice if you were here. Acknowledging the risk of oversimplifying the differences between and nuanced arguments of each of these scholars that they brought to their readings of Paul, I think it is possible to identify a common thread amongst them in relation to the apocalyptic undercurrent that has shaped their work. In sketching this, I'm less concerned with what Jewish traditions influenced these New Testament scholars than with the assumptions they have made regarding what these traditions could not have included. To get a foil is to say things are not there, which in fact might be there if we look just a little bit further. Keisemann, maybe I don't need to say anything about Keisemann, but I'm going to here. His views on the righteousness of God in Paul as the invading power of God and his claim that the apocalyptic was the mother of all Christian theology are well known. Lying in the background to these claims is the apocalyptic ideal of two aeons, which Paul presupposed. Exegetically, Paul's adaptation of this scheme is vividly illustrated in Romans 5 in which Adam and Christ are antithetically juxtaposed. Whereas Jewish apocalyptic consigned salvation to the future, the advent of Christ and in particular Christ's death makes it possible for this to be realized in the present. In the present obedience of those who are waiting for this moment, who here I'm quoting him and accept the prophetic proclamation of the standards of the last judgment and pass it on to the whole world end of quote. What in Jewish apocalyptic is remote has already begun. Paul's reception of the aeons schema involves a serious modification of the dominant Jewish view, resulting in a new form of apocalyptic in which we have to do with a distinctive worldview capable of speaking about eschatological salvation and life in the present. Instead of a Jewish scheme which contrasted between primordial time and the end time, the present age of death is in Paul's view confronted by Christ, who is the author and representative of the new aeon. In other words, for Paul the end time has already begun. For Kazemann it is appropriate to speak about Jewish apocalyptic in relation to Paul's theology in two ways. It is a perspective that remains nourished by eschatology and second, views the cosmos as a place in which divine power, the power not anticipated by Jews until the eschaton as having broken into the world. The present then is one of conflict between the power that comes from the gospel and death that is shared by humanity. Kazemann did not allow the logic of an antithetical typology of Adam and Christ to be determinative for Paul. The advent of Christ did not do away with the ongoing power of death in this world. Against what Kazemann refers to as the Hellenistic enthusiasts of Corinth Paul's thought retained an eschatological edge. Christ inaugurated the end time but the ultimate conclusion of things remains outstanding. A reality that could be placed in service of primitive Christian Paranesis and would do so for Paul. The universal realization of the advent of life through Christ is now a summons for Christians to confirm in their personal life the change of aeons has already been effected. Kazemann acknowledges in principle the complexity of Jewish apocalyptic thought. However Paul's language draws from the eschaton into the present the conflict between death and life in a way presumably in a way that did not have any real precedent in existing Jewish paradigms. Kazemann did not explicitly claim that Paul's adaptation of Jewish apocalyptic eschatology was not anticipated perhaps because it is precisely this aspect of Paul's indebtedness to Jewish tradition that shaped the distinctive of his theology. However in as much as Paul worked out the significance of Christ in relation to his Jewish heritage what distinguishes Kazemann's Paul from Jewish apocalyptic thought is nothing less than radical and indeed innovative in terms of the history of religions. J. Louis Martin Kazemann's understanding of apocalyptic in Paul while drawing heavily on its eschatological component nevertheless reflects a use of the term which when used casually begins to take on a life of its own. Apocalyptic in Kazemann could thus refer to a world view in which powers are in conflict while for others it denoted a view of the world in which hope has a key role to play especially since the complexities of suffering sin and death are neither being vanquished nor necessarily find any tangible reckoning. J. Louis Martin's understanding of apocalyptic takes the matter one step further for him it operates as a key to epistemology and I don't even think today he would back off from that very sympathetic to what he is doing with Paul but not with Judaism. Rather than allowing the term simply to denote the eschatological future Martin draws on the fundamental meaning between the word to reveal or to uncover to emphasize the recognition of a divine disclosure that pertains to both the present age and the age to come. The perception of the one really involves the perception of the other in Christian tradition. If history as Paul knew it is to be brought to end by God it is because the present world order is being comprehended as essentially evil Galatians 1.4. Apocalyptic is thus the conviction that God has now given to the true perception of both present developments the real world and of a wondrous transformation it involves a new way of knowing both present and future. It follows for Martin that the revelatory solution in Paul's thought if it is to be a solution at all does not lie in the future as with Jewish apocalyptic but rather in the present therefore it is possible for the death of Jesus to be regarded as a moment of divine unveiling that confronts and in turn unmasks the world as it now exists this frame of understanding provided Martin with the way to present Paul's thought as a whole and explains also why he could read a letter like Galatians with its Christocentric orientation as no less fundamentally apocalyptic than the other writings of the apostle. Thus even less so than for Caseman Martin's approach to apocalyptic does not obligate the interpreter to find any essential continuity with comparable or contrasting Jewish paradigms. Once things have shifted there is no need to turn back the clock as it were. The essential point has happened and everything that happens subsequent to this is more a comparison that illustrates contrast than anything else. Once God has disclosed God's self and the Christ of it is a new way of knowing all else before becomes functionally irrelevant not only for Paul but also for Paul's interpreters. Such an epistemology a way of knowing that involves divine disclosure within the bounds of the created order as we know it may arguably be a way of considering the thinking of Paul but does this also have to mean that Jewish writers did not think about divine disclosure in any analogous way. James Dunn is the interpreter of Paul to whom we draw attention. Perhaps more than those whose readings of Paul described above he has attempted to bring Jewish tradition into direct conversation with what he says or maintains about Paul. This is true in particular when it comes to Dunn's view of the works of the laws most of us know here which in several publications he regards as regarded as an expression that had currency amongst Jews in relation to the practices that set them apart from Gentiles. What however of the function of Jewish apocalyptic thought in the way Dunn reads Paul. Of the several areas he covers in his sixth chapter in his theology of Paul the Apostle entitled The Process of Salvation is we have his discussion of the two ages in Judaism and Paul's thought here it becomes explicit. The chapter opens with a sub chapter the title of the eschatological tension sums up the particular emphasis in Paul's modification of Jewish apocalyptic eschatology. So before we address what Dunn identifies as Jewish tradition behind Paul it is helpful first to observe that it is the context of Pauline scholarship that more immediately determines the position Dunn articulates rather than his engagement with the second temple Jewish literature itself. Over against readers for whom Pauline justification by faith translates into God's gracious unmerited pronouncement of righteousness upon individuals namely Stuhlmacher and company and others Dunn stresses that soteriology rather than being given denotes a lifetime process in which persons of faith negotiate between the power of the spirit in their lives and the inevitable failures and sufferings will always accompany them. This eschatological tension is known not just by anyone but is emblazoned upon the consciousness of believers whose participation in the power of the gospel exposes the problems that beset the human being in this age. Now Dunn presupposes along with most interpreters of Paul a Jewish schema of two ages in relation to which the particularity of the apostle's thought can be understood. Dunn takes for granted the view that Paul has modified this scheme by noting a provisional transition from the present age to the age to come in a parisia of Christ. Being in Christ is language that describes the position of believers who participate in this transition. This existence in a new state of being is not however what makes Paul different. The realism of Paul's view of life did not permit him to indulge in the already of the Christ event in contrast for example to the strong and Corinth and neither could Paul retain an eschatology that he had espoused before his apostolic call and so here I quote Dunn again. The distinctive feature of Paul's theology is not the eschatology but the tension which his revised eschatology sets up revised from Judaism. Eschatological hope was a common feature of Paul's religious heritage but an eschatology split in this way between a decisive already and a still not yet was a new departure. Paul's gospel was eschatological not because of what he still hoped would happen as Jews do but because of what he believed had already happened. The old and new ages overlapped the old present aeon extends from Adam until the age to come and during this time death sin and suffering remain undeniable realities. The new future aeon is no longer entirely consigned to the future but has had its beginning in Christ in such a definitive way that the future reality of judgment is guaranteed. The resulting overlap is the time in between that is it defines life in Christ and extends from Christ the Christ event until the eschatological judgment that inaugurates the creation of a new cosmos. Dunn's understanding of the way Jewish apocalyptic influenced and was modified by Paul exemplifies what for all their emphases, different emphases is true for other interpreters we can consider here. Taken as the point of departure his conviction about God's defining act in the death and resurrection of Jesus the apostle is considered to have radically modified the notion of two successive ages. This modification represents not only Paul's particular contribution to early theologies that were emerging amongst followers of Jesus but is also an innovation that is specifically Christian and by implication is unimaginable for second temple Jewish apocalyptic tradition. The point to evaluate here is not to determine which of the construals be it Kazimans, Martins or even Dunn's is the more probable way to take Paul's thought into account. Instead what I'm thinking here and this has implications for how we work through the question of evil is to reflect on whether or not a myopic focus on Pauline theology to the exclusion of other theological traditions related traditions in the Jewish matrix has resulted in a reductionistic reading of what some Jewish writers could articulate about the impact of God's past activity in creation on space and time of the present age as well as on the imminent yet essentially different age to come. If we recognize the obvious specificity surrounding claims amount about the significance of the Christ event would one be correct to infer that Jewish tradition could not have envisaged definitive activity by God against evil in the past on the part of Israel's yeah on that at the same time functions as a guarantee of divine triumph in the future. So models of eschatology in Second Temple apocalyptic thought so thus far I've indulged in using the term apocalyptic really casually. It is in part largely due to the frequently in precise application of the word by New Testament scholars that we've reviewed and I fall into that trap and I think any one of us who struggle with this honestly probably fall into the trap too and but we need to be aware that we're doing that and much of our task is a struggle for language is it not. It is impossible within the space here then to sketch in detail how problematic this expression has been for those attempting to offer a definition not only in relation to the purported literary genre called apocalypse but also with regard to the adjective apocalyptic itself and you notice I've also used that as a noun mostly because of the German background a very brief overview though can help us locate just where the problem lies with simplistic paradigms such as the two ages scheme mentioned attributed Jewish traditions that were both antecedent and contemporary to the first century so I think some of the scholars who hold a default position that we must work with a doctrine of two ages or of successive ages I don't need to mention them but I think I should probably throw out a few more names D'Bor is a very good example of that though he has represented the Martin School rather well and I think has emerged as one of the more influential voices from that perspective Douglas Campbell in a very different way we might want to discuss that at some point we don't have the luxury of doing that here and someone like Beverly Gaventa in yet a very different way and I think these positions suffer they suffer less for what they're trying to do with Paul oddly there are certainly big nuances there in the reading of Paul but they suffer for what they imply about what they imply about Jewish tradition reductionistically perceived so scholarship though has of course shortcomings of a one-dimensional future orientation of Jewish apocalyptic thought especially since the earliest recoverable apocalypses seem just as interested in a spatial understanding of the world made possible through revealed knowledge and in the disclosure of esoteric wisdom as in the anticipated transformation of the present into a future cosmos along the lines of esoteric revelation the advent of Jesus including the death his death could make certain sense for Paul while the sapiential and we've had a reference to that by Dr. Wold earlier this afternoon and cosmological dimensions of apocalyptic thought have enriched the way some have reflected theologically on the significance and impact of the Christ event but the temporal framework within Jewish tradition has not received adequate attention it has been we all know that this is the way they thought eschatology that's where it's at that's where God is going to finally do something now what do we do with that now that we have reified it as something to contrast what we find in New Testament writings with but it needs more attention in the context of Paul in relation to what Paul and theologies have assumed about it beyond contrasting present and future reality some writers of apocalyptic texts demonstrated a concern with divine activity as a constant that shaped the unfolding story of Israel as a way of understanding and posing questions about the present furthermore an influential way of understanding the temporal situation of apocalyptic thought has been the correspondence and we all know this found in some of the writings between Udzite and Endzite a framework construed as a means to reinforce eschatology here various moments out of the primordial past preserved as a repository of images, symbols and motifs that helped apocalyptic writers to imagine the future paradisical existence once lost and will be restored a messianic white bull concludes a story that began with an Adamic white bull so the animal apocalypse one Enoch eschatological judgment draws on imagery from the great flood number of texts and Noah's rescue prefigures the salvation of God's people at the end of history a basis for reconfiguring for a reconfiguring of primordial images however all that the sacred past has to offer and here is where I go into new space and so within the framework of temporality there is another emphasis that has been neglected not only by New Testament scholars but also by specialists in ancient Jewish apocalyptic literature so when I talk about this with our Jewish colleagues they recognize that this is the case but also defaulted into a rabbinic paradigm of a doctrine of the two ages that is then overlaid onto their reading of second temple texts in addition to helping to describe deteriorating conditions in the world and how the God of Israel will inaugurate a new age language about the utsait also functioned to provide a basis for being confident about such an outcome God's definitive activity is not only a matter for the future rather it is God's invasive presence to defeat evil in the past that is for example at the time of the great flood it may sound remote but to talk about the flood in some of these texts is also in the same breath to think about the present and that's the point of it defeat of evil in the past but that guarantees its annihilation in the future so I'm not talking about realized eschatology it's a kind of inaugurated eschatology to borrow Grant's term that guarantees that the future that is a hope is already at work as is well known the Nephilim and mighty men Genesis 6.4 were interpreted in several influential Jewish apocalyptic works as giant sized offspring of disobedient angels and daughters of humanity whose destructive activities led to a crisis in which God intervened to destroy their bodies, punish the angels and ensure the survival of humans who are integral, not the giants but the humans who are integral to the created order those texts were not simply the sacred past they conveyed to Jews from the third century until the beginning of the common era an assurance that evil however rampant and overwhelming it may be in the present age is but a defeated power whose time is marked divine victory in the sacred past could even be understood as an expression of God's royal power so in 1 Enoch 84 Book of Giants 2 the angels address of God as the king of kings in 1 Enoch 9 the curious lament that functions as a petition since God's rule has asserted itself in the cosmos on a global scale the present era is represented as a time when those who are pious can proceed with some confidence in dealing with the effects of demonic power knowing that although it cannot be rid of altogether before the ultimate end of things it is nevertheless possible to address to curtail or to manage its effects this understanding of sacred past and imminent future was not simply a matter of charting how time works it was a way of defining what it meant to be God's people in the present and it could manifest itself in terms of a theological anthropology that negotiated the relentless uncertainties of life with the certainty of victory under the covenant in its influential retelling of the story from the creation until the Israelites freedom from their slavery time of slavery in Egypt the book of Jubilees composed during the middle of the second century BCE describes the condition of humankind after their rescue from the great flood here so Jubilees chapter 5 verse 12 God is said to have given human beings a new and righteous nature interesting God created for them a new and righteous nature in order that with their whole being they will never sin again and be able to live righteously the remaining narrative of the book confirms time and again that sinning amongst Jews does take place after this new nature because of evil continue to be effective amongst God's people isn't that just the way it is how different is it from Paul this great Christ event but what happens evil persists however both this new nature and the defeated condition of demonic powers so Jubilees chapter 10 continue to be manifest in the story they anticipate the final result the destruction of all evil and with it the fulfillment of God's original design for those who are amongst the elect the already of evil's defeat and not yet of its manifest destruction was an existing framework that Paul could take for granted though the overlap between the present and future age is occasioned for Paul by a recent breakthrough in history we would not be mistaken to think that there were pious Jews who understood themselves as living in an eschatological tension inspired by confidence of concrete moments of divine activity in the sacred past some of it in the recent past even the war scroll we had a nice lecture about that addressed the war scroll even there column 14 refers to the getting rid of spirits in the more recent past of the community they don't have to go simply to the remote past and then work from there to imagine that God will win this eschatological battle in the future there is something in the present that their look to the past does for them that establishes a confidence in such an outcome it is simply misleading if not wrong to infer with several Paulian scholars the curiosity is merely the domain of early adherence of Jesus not least Paul one storyline that guaranteed the establishment of God's eschatological rule in the cosmos where near the end is discernible of course is traceable to the time of the great flood as I have already said and in references we see this to the bastard spirits in the Dead Sea Materials these Mumsarine spirits that were thought to have emanated from the giants whose physical bodies have been destroyed during the time or before the time of the flood are powers of the present age that are described in the songs of the masquile Ben you worked on these the text that is significant here is as follows a time of the dominion of wickedness and in the eras of humiliation of the sons of light in the guilt of the times of those plagued by iniquities not for an eternal destruction but for the era of humiliation of transgression this era of the humiliation of transgression and this dominion of wickedness stand in tension with one another they're overlapping it isn't as though one is expected to follow the other this defeat of them and yet their persistence stand together in the document it is by declaring the splendor of God's radiance and in the acclamation of God's power that the activities of a catalogue of malevolent forces can be curbed the masquile's decoration about God told in the third person are presumed to be sufficiently potent to diminish or counteract demonic powers that are at work in the present order of things although the text does not furnish a prayer for divine protection against these demons it does work within a framework that holds these two concurrent things in tension first the existence of a community of those who are unambiguously righteous and upright and second the characterization of the present age as a time of dominion of wickedness it's not far from Galatians 1 and 4 perhaps the masquile's song about God addressed to those whom the writer considers to be righteous functions as an expedient an expedient measure that neutralizes threats associated with demonic powers until the present age of wickedness is brought to an end this is of course not the only way powers in the present age can be dealt with and here we come back to Yuta's lecture in some of the more explicitly community orientated and yahad texts curses are pronounced again against a chief angel against Belia'al in other words the chief power is cursed not exercised the pronouncements against Belia'al and his lot bring together and merge several evolving features that in their specificity are partly lost yet whose conceptual framework is preserved within a new form the eschatological framework found in earlier inocic pronouncements of doom against the fallen angels and hymns of protection is retained in the community's treatment of a chief figure at the top in this serah yahad curses against Belia'al adapt language from the ironic blessing as we heard and should be understood in relation to the larger context of covenant blessings and curses found in Deuteronomy if we may read the liturgy near the beginning of 1QS in tandem with the hymn at the end the way of dealing with Belia'al in the community's present communion in the presence with the sons of heaven already in the council of the flesh God has granted them a participation in an internal possession traditions that are pivotal in receiving inoc tradition and paving the way for the yahad way of dealing with Belia'al may be seen not only in the songs of the maskeel but also in jubilees the book of jubilees presents demonic activity under the leadership of Mastema as an inevitable characteristic of this age until the final judgment thus in jubilees not only do angels reveal remedies to Noah for the warding off for neutralizing of effects of evil spirits but also the patriarchs Moses, Noah and Abraham are made to utter prayers of deliverance against them there is no formal denunciation or curse against any of these malevolent powers that frames and takes its place amongst these means of guiding Jewish communities along the paths of faithful obedience in anticipation of the end whose outcome is already known the present is shaped by both an eschatological past and a future that loops back as an inclusio to bring God's activity in history to its proper end the thing to get from these Jewish texts is that there is no flight attempt to escape the reality of suffering at all absolutely no and when we look to even what is presented about Jesus in the gospels and even to Paul there really is no escape either from from suffering it's not really that Christology does it better it's that Christology provides a a different way of dealing with and negotiating with the same kinds of persistent problems that can be more fruitfully compared with the ways Jewish tradition proposes in a number of texts that these same problems can be dealt with as well evil is never destroyed not even when Jesus exercises demons it is simply relocated in sketching briefly the eschatological tension discernible amongst some dead sea and related literature as they have to do with malevolent powers we've not only come upon traditions that I think can be simplistically said to have influenced Paul directly I don't think we're talking about influence here we're talking more constructively about what it means for a conversation between these texts to take place to say did it influence Paul or Jesus or not is a convenient question that avoids perhaps the real issue however we do have to do with traditions that run counter to the impression that a number of New Testament theologians and all their enthusiasm to recover the singularity of early Christian tradition leave us to infer about the inadequacy of Jewish apocalyptic in perspective significantly demonic powers however conceived are not thought to be destroyed so much as they can be managed by pious Jews who already could understand themselves as living in a time between God's proleptic establishment of control over evil and the effective defeat of it at the end to be sure the Christ event and perhaps even claims made by Jesus were as any claims that arose in particular context a novum but they were a novum that in terms of religious history but were they a novum in terms of religious history that broke through to an understanding of time that had not previously existed in Jewish tradition or had no real continuity with it so what I've attempted to describe here suggests that the notion of God's control into the present world order whether as a message of Jesus himself if one understands Jesus in this way or one by Paul in relation to Jesus significance was not a flight from Jewish apocalyptic tradition it was rooted less in an attempt to correct a Jewish apocalyptic idea of a Jew of the two ages for Paul then it was indebted to the theological known to and experienced by pious Jews as they negotiated convictions about the past with their expectations of the future the corollary to this is the conviction that evil will certainly be destroyed and that in light of such a hope means are given to negotiate curtail or to put its effects into perspective thank you that's all thank you so much I can only look at the Bay of Weathering works from solution to flight or flight to solution and so if you ask this question regarding the Christ of them which is in the background of what you're discussing do we describe from a scholarly perspective is Jesus a Jewish answer to a Jewish question a Christian answer to a Jewish question a Christian answer to a Christian question the reason I ask this is because if it is if Paul works from solution to flight it is his confession of Christ that creates the problem so how so much is riding on getting the language on this right how would you say Jesus is a Jesus answer to a Jesus question how would you put that there that's such a wonderful question and a very very good way of putting it I think what the implication of my thoughts today is if I were to slot in to one of those I would want to say that in terms of perspective it is a Jewish answer to a Jewish question in terms of content it is a Jewish Christian answer to a Jewish question and anachronistically thinking back it very easily slides over into being a Christian solution that is better than any solution that Jewish tradition could come up with so there are I think I'm more interested I'm less interested in the obvious that okay we have to do with a man, a Jew who in recent times so Paul and so forth was crucified and raised from the dead and that this is different we all know that's different and my colleagues who are Jewish I'm sorry who are appalling Christology and so forth my interest here is really in function what do the texts of the New Testament actually do for those who for whom they are written and for those who are writing them based as they are on convictions about Christology in relation to Jesus and to what extent for their audiences differ or can be comparable to what other texts in non-Christian Jewish tradition did for those who presumably received them and here there are probably differences but I wouldn't want to be and I wouldn't want to just meld it all together into one but here I think a level of comparability emerges that has largely been neglected very Jewish but it is and Judaism has all these qualifications of its diversity and it still has to be fixed and these kind of forms to save Paul just something radical in relation to Judaism you could say this in a forest or a forest or something radical in Judaism I'm wondering we might start trying to frame this question differently sometimes not simply to have to make Christianity energy data why not think about as you were touching it I think how these texts negotiate with the human nature like death, suffering, evil it doesn't have to be constructed in terms of this effect of all of the same as these are the texts dealing with these texts called racial you're right you're absolutely right here and I think that much of the language I adopt in the second half that talk about Judaism and even about Christianity is potentially misleading precisely because of the focus here on function and I think that's right on thank you for that comment Chris or I'm sorry yes that's seen as a guarantee that God will do it again yes that is important I do not there are in let's say the Passover Haggadah there are certainly illusions to what is ultimately hoped will be I'm looking more specifically for language that will twin what happened in the past as at that point guaranteeing what is to come not for the narrative to go from the past and eventually end up in the future you know because I'm interested maybe others are too in what that particular event signifies and implicitly certainly the celebration of these the festivals are a way of inculcating and I mean ritualizing in a very positive sense this and embodying these events in the present what we should not do is think okay there are the Jewish apocalyptus or whatever you know they are and then there are those who observe the festivals these are blended together and if we think of Jubilees in particular in a way where to imagine a world in which the celebration of God's redemptive acts in history goes hand in glove with the defeat of evil and all that entails without pretending that evil is going to disappear I think largely yes I think largely yes and you know a lot of these categories and distinctions and whatever dissipate they shouldn't dissipate all together I'm not trying to relativize any of these categories they have meaning but they dissipate when our point of departure is not Christian versus Jewish tradition but the human condition and that is scary because then we're starting to think about people outside these religions as well but if this is the point of departure then we have a basis on which to talk and to ask how do our respective religious traditions help us put the problems that we all face despite whatever it is that we believe in the perspective yes and relocate this confusion within your zone to be the same fate going into the sea just like often but so I'm with you on that but then part of my reason we got the market that the kingdom of God is at hand and it's already not yet but it's like it must be because it starts slowly and civically and then because it's all for basic purpose and so I'm wondering if part of Marx's agenda in Hellenistic religious is that it does start with sort of a relocation of evil but then ultimately Mark wishes that the cross yeah it's an interesting question how does the ministry of Jesus as it is presented in relation to evil recast itself or is it taken up in relation to let's say the gospel about Jesus and really I see very little difference in the pattern in the death and resurrection of Jesus okay right you know there we have something but does it get rid of evil no it doesn't it defeats it so the claim but it doesn't go away just a quick footnote on Mark 5 and Matthew we read Mark 5 closely in the Greek as I see it anyway I think the spirits are not destroyed in the water but if we compare it to Matthew the spirits are destroyed in the waters which is interesting Mark I mean sorry Matthew's if he's using Mark he's wanting to up it I don't think there is any other tradition in the gospels that would have the spirits actually destroyed Dieter the function of the perception of those true thought on the extent to which the spoken perception of function what I mean by that is placed so centrally everything's going out the focus is so explicitly there and you're comparing the function of something that's so focused with the function of texts that have maybe a much broader bigger background to creation to various things that just that focus is part of this perception that something different from you is happening because in that way focus is a perfecting perception yes so let's just use these terms glibly in Christian tradition the focus on this one particular event as coming out is that therefore raises the stakes on what is it is expected to do whereas the recitation the presentation of prayers of patriarchs not simply for themselves but for their progeny we at Moses Noah and Abraham audiences knew that they were prayed for by these patriarchs that's what those texts actually do for them they're not just praying for themselves they're more dissipated I think that's what I'm hearing you're saying and yes but we shouldn't I mean yes that's very true but we shouldn't maybe one way of explaining why there's so much hype in the early Christian tradition that seems to return time and again to this one big event but obviously in Jewish tradition in many of these texts it's about storyline and it's about what people do in the context of being God's people and what people do is to see themselves in continuity with a story but it is much more open-ended in a sense but there are aspects of this that need to be worked out more and actually more carefully that's very helpful good question I don't know that I can really address that here adequately I think one thing I do want to say is that some texts actually perform a function are meant to are intended to do something for their readers while others on the basis of the storylines while others are they refer to storylines in order to find paradigms that can be emulated at a later period now they do something for the readers and audiences but they do so in a different way so the watchers for instance very often are looked at as oh, don't be like them you can see what happened to them look at 2nd Peter and so forth and Jubilees does it halfway also but there are other traditions about the watchers that not only simply say don't be like them but you know it happened to them and it happened to them because God has already defeated evil and the world you live in is one in which you know, these powers are already somehow under God's control which is saying something a little bit further Daniel I think works in both these ways I'm not sure about 4th Maccabees but that's really helpful to mention 4th Maccabees at this stage, thank you good, thank you


I am going to do that Do you guys intend to I am going to reverse You are going to reverse?  Kwanza your face? Is it a decision you have made? Amuli jipata wuka accept the situation? Like 29 What's up guys And welcome to yet another episode of Bars with Stars Right here on SPM Bars I know you are wondering why am I holding this But I am going to be telling you in a short while Now if you have not subscribed just yet Please make sure you do So but you do not miss out on any content That we post for you My name is Miss Kithingi And today I am hanging out with a star Now watcha nikuwa mbe uyu star Hey! Ametu leta ma alipazuri Pana ito mama nilisha Apakaribuna ea center It's such a beautiful place We are going to put up some snippets Atu kiyangalia ini You can already tell You know Anyway let me just introduce my guest for today This is the one and only Talented inu hilarious Fashion icon Mi nishampia icon wa say The funny Jaki Viki aka Awinja Se ma intro Lazima you are all that Kuna eni mme kusia Tu amdi watu wa tiyasiku ite yo Mi nipatia na chukwa How are you?  Urojaka tuwa ni ajde? Urojaka tuwa kwa nia ajde? Urojaka tuwa nia ajde? Urojaka tuwa nia ajde? Urojaka tuwa nia ajde? Mix them, gather them, vahangara no na kaafriti. Urojaka tuwa nia ajde, urojaka no na furuengani expensive unless nimi me tengada vi tegese, ju ni ni. But kawahida tu. Urojaka no na changanya tuwa nia ajde, urojaka no na kikitu, kikumuna kikitu kiatu, no me ngaara. Oni me uki ju wa tu ku zipea. Yo, najon, juya piya kupiya piya ni talenta, sinchezo. But also, awingja, isi vi tegia umezi, tegene za ngingi. Do you have like a person who tailor, mo niya mumi agreene, muxu wa muizi unan peado? Because it is not easy my sister. Well, kitu mo juna faku juha, eventa zi kwa ingi daily. Oni le patakwa muizi, kuna eventa kambili, ama moja. So maybe ju na zi una sana, una si umezi ni kitu ya kelasiku. So but it's one sa ina while. Kuna rora shio, hi muizi a ok. Next year, next month, kuna wedding maali. So it's more or less, kitu kama yo, but ni kuna dim bestia, I'm going to Yvonne Afro Street. I'm a feel bad for the fit and fashion. Awa ni tegene za yung wu. So ni kupromot, marafikusu wa promota, tu wakupati yubure, nunu. Lazi ma piya wa support. Hey, awingja na match ngo na gari, tutawaza. Are we able, can we? But you know, but you're doing very good. Your style is spectacular. It's so beautiful. Have you always had this style, ama ni kitu wu me patatu juzi? Well, mimi na zi ma mimi bini ya kitambu, na mimi bini kiku anayu, na zi zingini hau nuti singi. So mbaka watu akumbe. Eh, na penda style ni akun logo, ah ok, na ipeenda, but it's just something that's in you. Yung na zi fashion ni ya kila, mutu logo kwa na i-trend, mutu ava angare kuli nga naia. What is trending, right? Ya, ya, ya, ya. But style ina na bili bini, kitu ko within. For sure. Na zi siya, it does not mean it's expensive. No, no, no, it's not. It's just how you pair them up. Ya. It's not even that hard. Ya. But nalingan again, test yam tu. For sure, for sure. 100%. Test ni kitu amaana, na nimi kumbuka, tu kwa patu na ni ni, na suje tisha takaji. Oh ya, mimi na gini, kwa kula pili na ho. Na kumbe, na kuna, umema liza. Achani kumbe, awinja, me se ma muli hau jengu kumbao. A mili kumbe ja, me ma liza. Anatoma, e food in fact, tu me kula wawini. Mini na e, tu ili kwa mub. Sezi ma liza, achakulaka ma e ote shuwa. Ni me geuziwa, lakini mi sa watu. Ula udani ni. Mini na oda, sharbat juice. Eta sujiwa ni ni. Laki ni wacha tuja. Wacha, wacha, ni poa, by the way. E. Aya. Ni na taka passion. Aya, sa watu. E, achatu letere, tukendelea. Now, awinja, wana jua, sometimes watu. Okay. Naka poa. Mmm. Neskiyagi. Kaba ready visuri. Ikona viungo ni ni. Ikona kadamum. Ni ni suailini kabisa. Uluyo. Now anywhere we enjoy, let's just continue. Ni kuleze, you know before Papashe Randula, the show itself. Yeah. Where were you? Well, I was doing traveling theater. Traveling theater, kwa set books. E, ba set books ni zileza muna fanya. Oto na zisoma high school. Okay. Ikona mtiani. Mhm. So, nashikamistareza ezo set books. Ehe. Onena endo wana kwa specific person dani yo set book. Yes. Nena muna perform high school. Ehe.   Ehe. And then after that, ni kato kwa, I think I did it for like two years. Yeah. Then after that, I came back, ni kajo in heart strings, get up, aaah. Nami na kwa mbe yo set book ilikua kazi. Ilikua kazi? How was the experience, you know, hanging out with high school. Yeah. Kwanza mkenda shulea boys. Jo mi na kumbuka watu wana kwa nakam shulea to your girls. Ehe. Ehe. It was a big deal. It was like a funky. Ehe. But I think for us, wana to respect kwa ozutulukot na kani kama Walim. Okay. So, kuka physically. Mhm. But ni wini meto lewa inje, kuku kufanya kazi. Yes. Ni kwa wana wengini, ni kama nini age mates. Ehe. Ehe. So, it was only normal. How much were you getting paid? Kosh. Tu lukut na likuwa, how much per day? So, tu lukut na likuwa 500. Kai. Na rehearsals. Muto na likuwa na likuwa na likuwa. Rehe, wana... Atafia. Wana likuwa na nani rehearsals. Ikenya. Maybe right now.  Ehe. Ya. Kai, alafu na likuwa 500. Nani likuwa muna... No rehearsals for how long. Weh, watena na story mingi ya kuwa sabu.  Ikenya, awul kas. Yes. But, wana likuwa 500 per day, but that time, wana rudi home, wana uitengiza do mom. Na per day, muna likuwa na poa per day, wongo. Aya. So, kwenemta enda mta lalawapi. So, situ konali poa. Iyom shara, so, walu kwa na shubulike, kama sija sahaw, I think walu kwa na shubulike a place tunalala. Ehe. Na food. Kama, situ konaji ba ya food, I can't remember. But, 500, then it was so fair because at the time, nili fungu akawnti, angu ya kwanza ya bank. Now, nili wana, to sitaji ni gani, I think na joa ni gani. Ya, ya, ya. Gai, for extra, extra jobs. Ya. Akun extra, luku na nili poa more than 500, kwani wei ni nani bana. Unali poa. Ya. So, you know, it was a big change. Nyukweli. Ya. But also, na dipina production. For sure. Ehe. And then, na wuka joi, nao papa lini. Yes. So, actually, what happened before nili joi, papa lini kwa kwa shofla, ni nili toa wash and set. Oh, look, wash and set. Really? Me, joined papa after me in the layer. But it was there for a while. Ya. So anyway. Ehe. So, nili kwa pwale wash and set and then this one time kulu kwa na auditions. Ehe. Isi auditions nili kwa held, I think this is hile kama japusia. Mhm. And then it happened that Charles Bukeko, the late papa Shirandula, kwa amang the panelist. Okay. Wale wale wama judges wana kanga pwale. Ehe, umetulete, na ni nini fanyi 1, 2, 3. Kwa lukwana pro-disapia flanya ni nituwa bobne, bobnyanja. Ehe. So, nili kwa act, na kitu nili perform, nili kwa teforutisana na awinga. Ehe. Aya. So, actually water was auditioning for eku kwa ya awinga. Okay. So, nili kwa na audition for something totally different. Mhm. So, nili kwa audition na ni kapa, so, kapa na jobi ango. Kana yambia check it, uta kupiget kwa bi unanda job lini.  So, yes. So, the time papa called me, ya. Nili kwa, kana ni aje, ni chance muka kwa za nili shukau nili kwa. Ehe. Aime kwa kwa zahe, bwenyeo ehe. So, nili kwa na jwa na ni tia yo jobi zo auditione liya, na kana ni aje wana ni kumbuka kwa yo auditione ehe. Aha. Vitozi kwen naraviliz kwa na faziende. Okay. So, na kupigia, nili kwa miya, na kupatia rollapapa na ni amboch. Mhm. Anu respekt. No. Fanya kibitiza ma-accent. I mean, darin mi. Ehe. Kama ni miss fanya ghipitiza ma-accent. Ehe. Kana ni ambiia, ayapa, na mi na bilo wana zafanya kama ni abikizi. B eveni kona bestianguna doi na zafanya iikitu vi-fiting. Baka naka petiambi bestianguna nitu wana juma juma. Ehe. Si juka ma li pigia maku pigia ha, but after like two or three months he called me back. Kana ni mapling say, I have a feeling you will have this. wana hatia pae roll. Ya. So I went and Awinga was born.  And it's something that looking back right now, what if you did not accept that role? I don't know. Where would you be right now? I have no idea. I don't see it the same. Eh, anyway it took time. Maybe it would have been better. I don't know. I mean, yeah. But he's the one who gave me this platform and I have a brand name Awinga. Yeah. So I can't even imagine. So you got on set you found Kina Jalas? Kina Nyan, Will Broder. Well, let me tell you I was intimidated. I can imagine.  I'm a veteran. I'm a veteran and I'm in the industry. My mom told me to come. So now what? But I have no doubt. I don't even have a self-doubt. Eh, btw. So I can't even imagine. I'm in the industry. Can I say I'm on set. I'm the one who got on set. Let's say Sia Wata Papa. Someone else. I'm the one who feels. I can't even tell you. I have no idea. I can't even imagine. I mean then. Uwonga. It had to be. It had to be. Ule, na takitu pata ne macho. Na takatu tu pata ne macho kwa set. Eh. Tu nili kwa na mogopa. Kunzaa lukwa na nika rea zileza unizam salama. Ule na salame kwa ini? Guy. Nili kwa na mogopa. But you know she's the sweetest. Now look at you now. You guys are like the closest. She is the sweetest. Yeah. Man like. Ule sa zingile tu zima assumptions of pala. Ukwe li. Una judgmentu na bili anaka. Fasting pressure maybe kitu kamaio. And then it just turns out to be oh. Someone you're going to be confidant. At your confidant. You know that's the group of her choice. Like tu kwa kwa set pwa mogya. Lazi ma tu zuea ne. Yeah. Akun na otherwise. Akun na otherwise. What is that? Tu kwa kudetu kwa kwa more than just colleagues. Yeah. I mean right now you guys are the closest. The closest. Sisi ni madada? How is your relationship like with the jaki ni aminde? Yeah, with brother? I think what I can see, sisi say ni familiar. Okay. Kusabu tu meto kapale paka kufanya job kama. Atisisa sisi tu ni colleagues. Yeah. Sisi ni familiar tu na tembeleya nangama. Sino na Christmas nanganda paka mogya kwa inumbahi. Yeah. So, yeah. So at Apolotuko. Yeah. Ha, what has kept your friendship? Because you see we've seen so many people fall out. Yeah. Na sometimes it's inevitable. What has kept your friendship going on? How many years now? I think about 10 years now. Oh my God. That's a long, that's a decade.  I like to say na sana piya ni respect na kwelewana. Just understanding each other. Ah, kivinja, kivinja na kwa negi, mi na kwa gaibu, you know. Yeah. Kusagene boundaries piya ni kitu important sana. Yeah. Lakin ni piya ni kusho, of course, na kosa nangahia in there. I think it's only normal. But I think sisa tu piya sisi na mamiya kaze tu. Sisi ni mama tu kona wa atoto. Eh. Tu nangubu ya iyo friendship yofala, ya gombana killer sasa. Yeah. Do you believe in best friends forever? Because, I mean, even Shixx is very close to you as well. Yeah. Shixx piya mulipatana na ewa pi. Kwa, kwa in industry tu, I think tu lukwana ewa hard strings. Oh, yeah. Oh, acting. Yeah, hard strings. Yeah. So, um, you know, just, and Shixx vinyemko, friends na ewa piya na nyaminden dobu you. Yeah. Yeah. Do you guys see yourself being friends best, you know, best friends forever? And do you actually still believe in BFFs? Yeah. Shixx ni wata tuna living in moment. Okay. Shixx ni wata best in a to enjoy moment. Yeah. Wacha ikaende berika tanda. Hatuna ewa BFF forever, sisi ni anana. Yeah. Momenti. And as, to go in moment, we having fun, Keshu, you know, even to na live. Yeah. Hatu live na to create. So in future, kama BFFs, sisi ni anana. Shixx ni wama mata huwa zima. Yeah. Na tunai ishena huwutu zima. Yeah. Now by then you know, I agree with that because. Yeah. The moment you start putting tags. Yes. In a friendship or a relationship. Yeah. Do mamu iwanza kwa ribika, na misuji ni nini huhapen. Haia. Okay. Mata wafanya ni kaya mtama. Sastal. Mi kama mii nina unga mii. Mi kama mii nina unga mii. Nisha, ni jitu ya ikamera, ini kwa nisha ma aliza by the way. Maliza wadzaku judge. Na waza sera. Sayana, amtam judge eh. Now, I winja, I would like to know, what is that one lesson? Any Alifetime lesson? Mm-hm. That child is in a relationship. Mm-hm. We have to know, what is that one lesson, any Alifetime lesson, that Charles Bukeko aka Papa Shirandula taught you? Well, I think two things. One, Alini Fumisheli ni ya believe in yourself. I think during that time ni kwa na self-doubt sana ni kwa pali kwa set. Yendo na kwa zini za, I'm saying, mi na kwa mini. You can do it. One him normal. He kept telling me when he'm normal. Baka he can stick and I believed when he'm normal. So alikwa na ilini ni ya kwa kwenkareju wa say sana. And also another thing, what I learned from him, I'm investing in each other. Say ni kwa na when he'm normal in acting, tenya nisi kwa chili ye, ni kwa manj say sana ni kumpe, nisi kani mi kono. Alikwa na yu ukuleta wa say pamoja sana. That's a really good virtual. Ata kukumbukam tunayo by the way.  That's a good virtual for you. I mean, look at you now. Papa ikaisha, did you guys have a plan before ishe? Ishe ama ili wa patatu iwi, then mukanda, you know, kutupatanayo ili tu patatu hewe, wongo. Yes, because you know COVID happened and then you see we couldn't shoot anymore because tu kambuwa seti, tu tuku wengi. So believe it was, ili anza kuku japo wa sisi, tu kuhitu atena. So ika bidi say sana watu wa jipanga. Nia jwa say mkimkiju wa hindi nmisha renyu wa musho, inakamdu ya musho or whatever. So nwa suwa jipanga. Sasa skizo niyambiye, wewe kama niyambiye wa Kenya. Kuna corona, kozuna jwa job ingini kihata, because you see we used to make money off events. Kuna COVID, hakuna events. There's nothing you can do. Hakuna events, hakuna roadshows, hakuna activations, nothing. Hakuna mchiwata na takaku investidu ya ke malpokote, juji kama itarudi because of the pandemic. So sisi ili kuwani wewe na kizubunguti. So nwa wewe kama mese pesa, wanzaku jilipa mshara na iwa pesa kwa mese kila mwezi uji pangebeli ita kuwa. It was really hard because da ingini tina sisi artistu na kwangana ni kukua very comfortable. Juna pato kiyopale, ukuna salary, monthly. So hata ubo tiku suanya bituzi ingini, juna jwa mese ngaingia, I shoot like a man. So ili kwa ili kwa noma, staku danganya. But I think as time went by, kwanza, uno miyama creator. I feel ni kwa idol. Na duni man zini, katu home. Na skia tuku tengeza bitu. Sini kwa na simu. That's how I started creating content for online. Oh wow, okay. Now you see Avinja, there are so many creators who still have not gotten back on their feet after the COVID. What is it that you'd like to encourage someone who is stuck there but they are so talented and they're probably thinking they don't even have anywhere to start. But resources wakonazo, lagga akona yata kwa simu tu ya kwa. Yes, yes, yes. I would encourage someone. So I think for me what I can say, especially for artists, kusim goji yem talk about a platform. You have your own platform. I'm talking social media. Social media is the future. Like, ni kiku wana simu hapa say. Nika manak feel ni zaku create. Na say ti tu simu yam wu na na tengeza kitu. Fungu ha Facebook, fungu ha Instagram. Keep pushing me stuff. Na kama kuna watu ni zasema, nima wana waku groku tu kaka social. Media think ni na crazy kena. Ya. Apu kwa kwa TV yam. Kwa you see shidi na kwa anga artist wana kwa wachuzi sana. Eh ni aje manze. So ni tafti roll. Lake ni atakaya TV. Anataka wana. Ya. Shalimit. Exactly. Ami shalimit ni ni. So kumambia, atasu wana zasimu ni ni wu tu ataku wana. You never know. Ya. So watu na kwa mbia, mi na atakaya TV. It's good to aim high. Ya. But it's good to start somewhere. You have to start somewhere. A hundred percent. Ya. And by that, so many people go wrong and they turn off their potential employers or potential helpers. Ya. You know. Because umesema yes, you want a job but already we shall set standards. Ya. So sota say diwa na nani. Exactly. You know. Nawa sana ni oni wana. Diema kwa na kwa nga imedia tu wana takam chut na wao. Na wao akuna kitu wana fanya. Yes, yes, yes. I've seen people. I put up to search people. Who are in, who are in other artist DMs and in your DMs as well. Ya. They just want to feature in your, wao wao moe? Ya. So me, I think at a wengu na patanga na angalianga umu na pata mtumu kumbe e ni aje, chikini kuna iskit. Wachine kumkamas gini nani wa koni mkudu asya kutengizia mbaka. Simba e mi na bade na penda kushika wa simkono. Ya. Na wengia tu tapata na Rudingi na angaliya. Ya, me fanya. Nene, nene, nene. Kus atokia angaliwa tu wengi sana piya wengi me feature kwa skitsangu. Nihotu tuluku tunan aktinao before. Ya. E una punatuluku e datunafanya na u setbooks. Amatu me fanya piya na u TV, whatnot. Ya. So mi sima e mtuku kuku DM, lakini Joe na DM na Njiaga ne, kus wengu wengu na Njiami, e ni aje manze na takaku kwa kwa TV. Ya. So mi mo nyu esina TV ate na nizani gama. But at least I can guide them. Ya. Kwa na posting you audition these are casting agents waha pake. Nia. Ya. Okay, now, Awinja you see you're a very versatile brand. And you have two characters. You have Jackie Vicky and you have Awinja. And you are able to differentiate those two characters and both can actually benefit you. You know, it's pretty hard for people to do that. Kuna mtu mone laifi ake uko elia ezi anayo ni brandin gini ako akto tu. How have you been able, because we had not seen the Jackie Vicky kitambo umemtu wa tu juzi. Unona, how are you able to decide now I want to stand out as Jackie Vicky and I want to still remain Awinja at the same time. So I think for me, kitu neza sema ni first mimi ni actor. Okay. Jackie Vicky is the tree. All these characters ni branches. Awinja is a branch. Any other role I played is only branches. Okay. So, but na jasa zingini wezi control audience juna patawatu na kumdua kama Awinja. Klantua kitaku patia job na kumdua nataka Awinja wa taki Jackie Vicky. Kotakul zena nana jo Jackie Vicky, you know. So, ni kase masasa apa na try. Ita fanya aje, you know, like nataka kukuem tu ezi kutendifference that Jackie Vicky ni uko ezi zingini ni character. So ni kirudia pukwa acting neza kwa ambia mimi neza fanya roles balin bali sana. Okay. Kada wa kada. Kada wa kada. Bali bali. So, kama nili kwa kone Robi Half Life. Nili kwa kwa a movie called Ni Sisi. Ita about for Selection Violence 2008, 2007. So, nili play different roles. Basasa again you cannot control control the audience kwa sababu Awinja do the most famous. Yes. Nimutwa luka anapia kwa TV weekly. So, atamita kukuita Awinja uta kata uta uta utika. Lakin ni nili sema dyokie nizi kupata jobs zingini distingish between these two. For sure. Eh, and you've hacked it kabisayani you've hacked it it's not easy has it been challenging?  Ya, it happens. Nia, nasa imutwa nizani pita vizuri sana unless you are king. Ya. You know, kwa sababu I think kwa me zoia nili role. Ya. But here we have kujua kawusa without the stalking. Yes, I have. Aha. But you see now utwa zikuku discourage kukua wewe. Uwadi kwanbi anini? Kozi zileza e manzi ya baki tuwa puku yu karaktoz fanyik tu ingi nwachemi en dosa sa ula trade kwa partia difference. Ya. Did it ever, did you ever when you were actually now decided to distinguish yourself from the two brands? Ya. Did you ever feel like kwa ni watu awa like, kwa ni nina fanyama kosa? Ya. I think too, ni kwa sababu even when I did nai ube half-life, I was a call girl. Yes. Yu kuwa rolo. Badu. Ah, asyo badu. Oh, call girl, ahuka. It's ahuka. Ya, I was a huka. Ya, I was a huka. Okay.  Okay. Ah, ita wewe. Me naku pedala. Kini, kini aafraif.  So we're on audience piwa wezi. Eh, alafutapata tu ingi nia Ya. Ya. So that's what they want to see. Okay, okay. But then you know I actually want to know how does your mam take awinja your character? How does she take it? Eh, my mam finds awinja character very funny and crazy. Yes. But definitely kwa differentiate kwa I mean minim truck and then of the day atani kwa na ma kosa atani weka mahali na faku wekwa. Eh. Ya, she's still my mam hajali wekwa ati eh, wekwa kwa TV TV What is TV?  Yes, at the end of the day. Ya, but she loves the character. Ya. Actually she loves my content. Ya. Yandwa kwanzata atani ye YouTube na oni. Eh. Wow. There's nothing better than just having your mam as your biggest supporter. Your mother supports exactly. That is so good. Awinju kwa na kami singa pi. Well, di kona za wekin zima. Eh, is onisaba. Is onisaba. Eh. But I think ni meongezakama 9 Eh. Nalibakunili akumili shatupo kama. Ikotu mahali ni kona zuka tatu zi meraru ka less ziko na uko. Eh. Bado zina kwa nga soko kami si by the way. Eh ziko? Gosh. Nimi na nga soko api. Zina kwa api zanga api. All over. Ah, si takiku disclose. Eh. Deep state. Maneno. Talk to me nicely. Eh, jamani. Wee. Talk to me nicely. Bado tuwa nga waka misi. Waka ni wami atama de morem wapa ni rubema tuwa sku danganya. Wanava kami si. Daniezou dera. Ha. Unava tena kami si dania dera. Eh, si kwa sabu dera mingini si tu. Eh. Nya, kami si zina waka. Wewe. Tember tuzu kumodye tuwa po wewuhu hudu ato mewa wama dera. Ujoni ni nizi ko andanizu. Ayu zire? Kona waka misi. Kona fra zina uzi wana zi ukiyanda kwa soko. Okay. Infact, ocha kama ujeva kamisi u kondeve? Ah, by the way. Nasa kama meba tu dress decent. Ya. Kini kama wuna kamisi. Amtwa kusena uko ochi. Kondeve mba e. Which character of yours has been able to get more brands to just influence for them? A winja, ama jaki. Okay, most of the times, ozili nama gengan. Clowns. Juna jokuna brand zinginu kozeleza wait a minute. Do you want a winja to sell this? O jaki. Jokoza na kulizahunus jaki. So yes, a winja meba tam brands. More. More majority brands. Ya. My goodness.  You're so creative. As in, do you have like a creative team? Ama niwa wuna kitingi kwa nyumba unandi ka scriptiako na sema this is it. How do you do it? I write most of my scripts. Aha. So na zinginu mebe kama tuna changiana kama niwa kwa namutu kwa set. Nga umgenia jenia kakushuti kitu. Yendo idea. So tuneza changiana kongezanya ama. But I create all of my scripts. Wow. You do a very good job by the way. And where you're heading is this somewhere we do not know but it's a great place. So just keep up. I mean we can see from outside. You might be there and you know you're doing a good job. But you don't know you are actually doing a great job.  And guys if you agree with me please just comment down below. And tell us that she's actually doing a great job. Now. Boutit. Ama niwa wuna kwa. Ama niwa wuna kwa. Ama niwa wuna kwa. Ama niwa wuna kwa. Ama niwa wuna kwa. Ama niwa wuna kwa. Kama na lii poa. Ama niwa wuna kwa. DMatushopoK.  I think one Nili kwa na elenjaya na ta kufanya kitu different Mbaka sae ni kwa natunja, I want to do something totally different I know I have so much to offer, you know. She knows she has so much to offer. Badu siya fanya kitu. Ono na ebelo na nihan biya. You're doing... Mi na feel badu. Na feel badu, I have enough. Ni na come. Ya. Ni ka feel... Ni ka mambi ya. Iko hajiu script. Ya. Ni ka biya listen. Mi sita ki unipati kichiwote karakterote nisha waii please. Please, uzinipati kichiwote na kari biya. Ika na biya relax. Siyo evo. So, really ni nilesia was na ekiya. Let's try it. Ya. How was it working with Butita as a director and of course as a script writer? Ya. So what you can zembe hii na juki ta sema na kilamba. So, one thing I can say about Butita. Ya. I think he's one of the people in this industry neza sema. They are very aggressive. Okay. Aki sema ta fanya kitu wata fanya. Ono je wengini wei tuata mimi by them. I am such a procrastinator. Creatives are. I'm a big one. Ya. Lek na zembe evo. naebe lezi kong kuatu-sliuto atu pospon ena habi na wanza tuwe knga, kukci- zwei na nezata uluoh kwa Katush traumini Naumikiwa. Oma, naumikiwa. Aduya na pwana watia? Ni, kuwilu na mwaka. Jumikiwa nyawidi? Kotikikulta na mwaka. Kwa kwa ku achter nambu viwasu? Nikiwa na hamilu. Ta, na, na laumikiwa. Na, na, na. Kwa kwa ku aba? Na, na, na. Na, na, na. Ta, na, na. Na, na, na. Na, na, na. Na, na, na. Ni, kuwilu na mwaka. Natia, na, na. Na, na, na. Na, na, na, na. Na, na, na. Na, na, na.  We skip to. La kini maua. Kuku minofu ya. Ume kula unapeni kukusana, is that your favorite dish? Yeah, my favorite dish is kei namejichu. Kenyeji merendanogal. mi maulu y pa maulu yii nmingi na n Optimawu Atchasa siw nwe bwja rib councilse nω atchasa siw nwe bujaru jabu yiyone Iya kamaBI Iya kama Alabama mapsie yo mele ni Dany Wata usia wata wa na kuhama alum iya kodi itauishu kuw조 kensh eventu Lutia nha7 hata Coro Thank you Thank you wa拿i tekama Wati yaa anyway now let's talk about you being a mom yeah that's a that's a part of your life that you don't show much and i would also like to know why because you know some others you know feel just comfortable to put their children out there the children to make them money in order to just make money with your child yeah how is it for you and how why did you decide to you know just to put that part of your life so on for me again i have nothing against parents who put out their children out there yaa me mimi nili se ma never say never maybe it's because you come out and you know who knows i think you know i i i have not come across you know people bullying you and just you know being mean to you but i would like to know do you ever receive such you know just just bad comments from people ya i think for me yeah but me me like there's nothing i can do about it so i don't take it to the heart yeah what is is there is there a day that you you know someone has said something to you you know even just coming up in your career not just right now now can feel oh that was so mean and i you know that was bad why did you tell me that is there a time and how was that situation oh well in my career i think because from where i came from i really wanted to change my background okay i want to change not my background necessarily but to that life because you know i have of course to ask about gender equality because this is a conversation that uh people don't seem to agree it it seems like a big issue you as a mum what is it that you're going to tell your son when he's older even even right now as he grows up what would you tell your son in regards to gender equality issue yeah what would you tell him i think um the fact that right now have you seen women women are working out here so i think yes do you know your place why we saw it back at home very true but i mean so do you feel our men right now are ready to have that conversation of uh you know just everyone should be independent do you feel they are ready for such a conversation okay i believe we are but hi your conversation because you see it's not all men who believe that and then so we were talking about you know if men are ready for the conversation yeah it's an unending conversation for sure yeah but i feel like we will get at a point whereby eventually we will we will be on the same page we will but it's gonna take time but it will take time but do you know what women accept yeah because women are leading those companies yeah so that should tell you something yeah trust me we are not where we were it was worse we are better now do you feel like uh people don't respect single women per se because there's a there's a certain radio show that it had a morning a morning conversation whereby they were asking if a woman who is aspiring to be a politician and is not married is worthy of the seat do you feel if uh do you feel that women are respected in the society if they do not have a man behind them okay first things first do you know because i like at a single mother again i hate putting uh men in a box yeah see what i have met the best men ever like atam kibonga they respect single mothers yes whether you're married or not yeah like kwaizo position and stuff socio water but wengi like kuna conversations and how what you do like to tell such men who treat single mothers in that way yeah what you do like to tell those men yeah it's as simple as that guys as in just ask yourself that question yeah because by the way by the sometimes that would usually zangi is it maswari yeah and you know that is now where it stands that people's opinions should not matter yeah if at all mtu anezongelia kitu yukoko wow do not listen whatchana nice opinions don't matter by the way whatever you think about yourself is what should matter yeah true true okay yeah i will just do you bring up your child alone no of course not no the father of your child is in his life okay uh thank you do you guys like intend to so listen yes how was it for you now signals were ready.. willing to keep asking for information i don't know you in industry i love telling you happen events oops, you were taken we are single Ohoho Pale kwa khamiti, zawadi, zawadi Awanja kwa singo latelen gome nili Tu wa hili ko abaut Na takumu tuwa Valentine Na Valentine imi ishaka masina ma mutu So wa mimini Jamani Kwa ni amtaki a Awanja? Nawa Awanja ndua konapesa ata by the way Awanja ndua konapesa Unno na brands dilenda Awanja I wondering if God's timing is the best Awanja ata pata mtvu Ata pata mtvu?   So, my daily attitude Ina kwa nga sio lazima, me don't force things Kwa iwezi iwezi? Kwa iwezi iwezi Urantakanda Ina wezi iwezi And this is basically everything Whether in friendship to see force Whether in kazi to see force Na takagabitu zi yi, zi fluid Zi gel to see force So that's how it came about It's just that it happened during Valentine's Valentine's time You wrote the song yourself Myself From scratch to the end Do you know nili kwa kabara-bara So millions kwa create ya kwa hao Ni kwa create line kama tatu Ni kwa kabara-bara, kitu na kujana I still have them, kitu na kujana So there are so many things I didn't even use them in that song Ingo muna jili kwa yende, kama rumba mo Hanglengi kwa 10 mini suko Uwe, but it is a long song I'm telling you Let me just do your favor and do 4 minutes And 20 seconds Otherwise, tu na hapatu na mungi wuka Tu na ya mwaka, bada mwaka ifungu Kwa wimbo iki imba Bada tu na wachu ngoma ya Winsha You did such a good job You got Ume invest pala on set Bana ni kama diamond platna Ume valisha wa rainbow Wacha ni kwa benili sema Whether ni comedy or not I said it has to be quality Uke na skit zaungu Nga nga nga zikwe quality Wacha utwa siyo ni yi joke Neza kwa piya serious Kusaba ati za serious business Whether you are a comedian or not Exactly So ni kwa say I have to go the professional way So izungu wata ni li shawne Shaka wole friend yango na itwa iwona afro street Ni kama beni aje Neza pata if fabrics, takiki kitu expensive sana Okay Like 15 people even ha Yes Ni shawne yango zi naka hivi na hivi So ni kwa kwa duka na nga mwinsha Checki na toka dizeni naka ABC Yes Do is yo E alafu ukaleta wasani wote Kwa comedy industry in Kenya On set as your vixens I know wakus idea kurembesha wimbo I'm just interested to know how many millions Did that some cost to you Well, I will not mention the cost Is everything was done professionally Ya Uksha skia everything was done professionally Did you see the faces on that video How did you bring them all together Ya So what I did We went to the previous week We went to checki by the way So we went to the previous week We went to the tasker We went to checki by the way na toa goma Na uta kwa kwa iyo video Aka nembia ah, mi ni kondani Kwa kolkambeskia zeni yi goma Kamu ko interested kukwanda ni yi gia We most of them they were like Are you acting it's a confirmation Ask we want to have fun Yes, oh wow That was so easy man But you know that shows then You have a very good relationship With your fellow comedians And this fellow people Fellow women in the industry Before I ask what I wanted to ask Now let me talk about Juma Anderson They still let me still juma but the underfa is not here. I'm sure everyone said, Kusuliam, sewa papa, a tijamuna ina long time already? Have you guys still been closed? We have actually been closed after the show... Even bilia papa li die. See, we talk on forms. Ni likaye na kafkiri ya hne, na takani kama kasponsi ehin rena na za kahi we na hivi. Taka, lajini waisionذu hia to use the people tulu kwa na okua papa salmugom kwa zatawulia matia lu kwa na endani nule wan fihiri di ya lu kwa na tika matili anzoro yie yie send faux kwa na mama yagodia aswell pa lulia mama kwen na hivish wu to fika wana So nipasa ma why not use the people we've been with on set before ata umo ngezin miyon yago jewadjua but tulu kwa pamuja tu napanya set wools pamuja I went yatuki malizia I would really like to know What is the most challenging thing being a mum, especially a boy mum? What is the most challenging thing? Wow! So you can't say it's a challenge, but maybe it's the same. Niki and Zanz. Sayi nishazo ya. Nili kwa nangia kwa yun yumbo zafura mi ni mwenda. Oko kwa hiji na ono wo ni nani nangia nangia zafura ni mwenda wazimu na jyongenisha. So you know boys are very active. So wazimu kwa naiyo enaj, ya kupa mpana naiye. You know? So sayizi hiiita kama challenge kwa... I don't know, I won't call it a challenge. But su se metu ni ma boys bieni, ni ma hektik kia. Oh ok. Are you planning to add another one? Kshuangu nima. Ya, when that time comes. I wouldn't mind, but I love kids. Sana infact ita bifu ni patehum tu iwangu lukon mi se manta pato wa tu iwa sita. Hei, wacha ni zai? Ni experiment, ni experience. Sayo mchazo. Well, ni li se ma... Nii li se ma... Nii li se ma... Nii li se ma... Nii li se ma... Bachi na... Sana ni yong lo si jai yong. Kasi yong kumuli zai yong lo sana ni kwa. Iko api. Hei, now that you have a million views and above on your first ever song. Ya. How did you feel? Did you expect that by the way? Ok, um... Mi kitu mo di na juani... If I have fun doing something, maybe piaulim tu when I watch it, I have fun. Ono jua. Siku expect ita fi kama million. Nii tenza ma millionia, because who knows. But ya, siku expect ita below that much. We were just having fun. Nani li kuna jua... Dio watu watu Ipenda from the audio. People loved the audio.  So no mai na kwanga. Ni kitu wa video watu apenda. Just as ingo na jua, audio na kwanga kali. Uki tu wa video tu nasama. Ah, me aribu wangia. Titu yu audio yu depeki. So ni kitu ki toa. Bine tu sii weniwa tu liyipenda. Titu ta tu ki watch, tu ki edit. We had a feeling that people are going to love it. And they did, and we were so... You've gotten so much love. So many people have shared your song. I mean, do you feel the pressure of now? People are expecting more from you. We are, ya. Ni opresya ni li se ma staki ni kute. Kwa sababu mali ni li jiwa kani kasa. Mawachi ni tu ni kuna ma surprise. Mi bisitawa hi imbaterna. Mi mi bindo ya wanzo na ya mwisho. And who knows, maybe neza imbaterna. So, let it be like that. Siko shuwa. Countrygani ingi na yo wimpo imbe. Ya kuhime ono a visuri. Ima din atasige shuguli kasa na kufatili. I think he wiki. Imbilta fatili asana. Hey, I'll enjoy it. Busy, looking for money. Oh, man, money. Money. Wachi ni se ma ni me kua busy. Ni kitafu ta views. Hey, wiki ote ni na ingi hii, stay sheni. Na tokana ingi hii le televisheni. Ni kitafu ta views na subscribers hapa na pali. But this week, I think ni takachini se sa visuri tu na niyangali. Na manze poli ni sana kama umeshe, especially pali kwa stories. Nasi kweza kuri she, ili pita 24 hours. Poli, it was not intentional. Yani, the week was just crazy. Kama, even though our musicians wanna ask yanga, it's unknown for me. Well, okay. I will jam my last question. I always like to ask this. What are your thoughts about marriage? Because we have people getting into it. And they are just coming out of it. It's like it's not working. What are your thoughts about marriage? I think marriage ni kutupu asana. Kama ita kwa kia. Kama ita kwa kia. So, wana josu kila mtu ako for marriage. Wali, I have met people ata watakiku kukuka marriage, but wana takawa toi ni lehae, minda unge atu na base down. So, kuna wali hawa kukuanda, waka bza, kabza, kabza. If it works for you, why not? Ako na kitu pwa kama kukuanda, kumpanyun munya na kuandastand, muna pendana, you know. But say kifika paletina, it's toxic, do it's violent. Why be there? Talk atu. Your happiness is everything. Ako na kitu pwa kama peace of mind. Na, mi na biyangawa, say kama hali, kama ita kupia peace. Kama uko apu wana gifos tu wone kanya tia na mi ni maole wani kwa na amtu. I don't think they're in the right place. Do they have people who are doing that, by the way? And they are not in the right place. Do not please anyone, please yourself. If you're not happy, then why are you there? Yeah. Hey, hiya sawa basi, miskea you guys. I hope you have enjoyed this conversation. Awinja, what are your last words to your fans? My last words to my fans. Yeah. Thank you so much. Thank you so, so, so much for the support. I do not take it for granted. Manzi ni me kwa overwhelm. Ni kwa na skia kulia. Ni kwa na skia kulia. Like, I didn't believe it. So, I just want to say thank you so much. Namusi chokyoku to support. Keep on subscribing. Kama auja subscribe. Ni ni ma fans wa SPM na wa tu pa pala kwa Awinja niya moalo pala kwa YouTube. Tafagali nendo kwa subscribeu. Nwa wendele kutizama video zangu. Nakanda na iyo, please, let me just beg up the guy who I involved in this video. Yeah, please do. So, wacha niyanzi na wanyali produce ingoma pala kalif records wana itwa Benjabit. Alafui video ili shuti wana IOM Studio ikiyongozona Viktor Udiambu. Kuna kijana itwa Shadi. Ama Shadrack kuna Erastas alafui ikahediti wana Hector Barasa. And also all the women who were in my video, thank you so much. God bless you. Thank you for your time. Meluia Lazima, tumeshaurao, tuna moelewa. Guys, make sure you catch Awinja's new song, Siyo Lazima o Ratha Valentine, pala kwa chaneliake. Saitu na sema Siyo Lazima. Ju Valentine siisha isha tuna rambi. Ini kama watwa Siyo. Siyo Lazima is the title. Is the title of the song. So please make sure you go watch it. Leave a comment, you know, on that comment section, mwambi e, e, e, e. Ame fanya kaziakensu aji. But you did a very great job. I mean all the very best in what you're putting your hands in. We are here for it. We are waiting to see it. And we're just waiting to be entertained. And thank you so much for taking to SPM Band. Thank you for having me man. Nimeji enjoy. Sipendangi ma interviews. Upendangi ma interviews. Lakin sumeji bamba, eza ma follow na. Ime kwa kwa, ime kwa, ime kwa piti e. Guys, that was Jackie Vicky aka Awinja Nyamualo with a very interesting conversation. I hope you've learnt something because I have. Now this was Bars with Stars right here on SPM Bars and my good name is Miss Kethinshi. Until next time, goodbye.