In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Génesis libron pusi ukhamarak phisqa jaljapanakanxa, Caín chachat jutirinakan suti listapampi Set chachat jutirinakan suti listapampixa mayjtʼäwinakap uñachtʼayasa uñtasiyatawa.
Good Lamech and Bad Lamech
Suma Lamech ukat jan wali Lamech
The two lines represent the contrast between the lost and the saved, and some of the descendants of the two lines represent parallel ‘descendant symbols’ of the contrasted lines. Cain represents a class who possesses no repentance for sin, and only mourns for their own condition.
Uka pä wila masi tamanakaxa chhaqhat jaqinakampi qhispiyat jaqinakampi utjki uka mayjtʼäwi uñachtʼayi, ukatsti uka pä tamat jutir yaqhip wawanakaxa uka mayja mayja wila masi tamanakana purapat chikachasir ‘jutir wawanakan chimpunakapwa’ uñachtʼayapxi. Caín chachaxa juchanakapat jan arrepentisipki, jan ukasti jupanak pachpa kunjamansa uñjasipki uk laykuki llakisipki uka kasta jaqinakaruw uñachtʼayi.
And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. Genesis 4:10–16.
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Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.
Caín chachax jan arrepentisiri uka kasta jaqinakaruw uñachtʼayi; jupanakax jupanakpachpan llakkañan uñjasitaparukiw chuym uchapxi, ukhamarusti aski lurañ thaqhañ jan munasaw jupanakpachax puriyasipxi.
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. Genesis 4:5–7.
Ukampisa Caínarusa luqtäwiparusa janiwa askit uñjkänti. Caínasti walpunwa phiñasïna, ajanupasa aynacht'änwa. Tatitusti Caínaruxa sänwa: ¿Kunatsa phiñasta? ¿Kunatsa ajanumaxa aynacht'ata? Jumatixa aski luräta ukhaxa, ¿janiti katuqatäkäta? Aski jan lurkäta ukhasti, juchaxa punkunwa winkuski. Jupan munañapasti juma tuqiruwa uñtatäni, jumasti juparuwa apnaqäta. Génesis 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Suxta jiwañanaka—Kimsa Alfanaka ukat kimsa Omeganaka
In the last articles we identified Enoch as a symbol of the first angel, Lamech as a symbol of the second angel, Methuselah as the midnight cry and Noah as the third angel. Lamech of Seth’s line died when he was seven hundred and seventy-seven years old, five years before the flood when Methuselah died. The death of Lamech was followed five years later by the death of Methuselah, and their deaths therefore typify the death of Ezekiel’s wife, which was followed one point five years later (1.5) by the death of Jerusalem, the Lamb’s wife.
Pasïr qillqatanakanxa, Enoch chacharux nayrïr angelan chimpupjama, Lamech chacharux payïr angelan chimpupjama, Methuselah chacharux chika aruman arnaqäwipjama, Noah chacharusti kimsïr angeljama uñt'ayapxayätanwa. Seth chachan wawanakapat jutir Lamech chachax paqallqu pataka paqallqu tunka paqallquni maranïkän ukhaw jiwäna, Methuselah chachax jiwkäna uka uma phuqhantäwit phisqa mara nayra. Lamech chachan jiwäwiparux phisqa mara qhipat Methuselah chachan jiwäwipaw arkäna; ukatwa uka paninin jiwäwinakapax Ezekiel chachan warmipan jiwäwipar uñacht'ayi, uka jiwäwiparusti mä mara chikatani (1.5) qhipat Uwij Qallun warmipäki uka Jerusalem markan jiwäwipaw arkäna.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:2.
Naya Juanasti qullan marka, machaq Jerusalén, Diosan nayraqatapat alaxpachat saraqaniskir uñjta; uka markasti mä jaqichasir warmix chachapatak suma k'achacht'atäki ukhama wakicht'atänwa. Apocalipsis 21:2.
The alpha deaths of Ezekiel’s wife and Lamech that connect with the omega deaths of Jerusalem and Methuselah typified the death of John Palaiologos, followed five years later by the death of Constantine the eleventh on the walls of Constantinople. The line of Lamech identifies five years, with a seven-day period of animal migration at the end. The line of eastern Rome represents five years, and also a four-year period within the five overall years. Ezekiel’s line represents both two years and also one point five years (1.5). Ezekiel’s line of Babylon destroying Jerusalem aligns with the second destruction of Jerusalem by Rome from 66 unto 70. The Roman line of the destruction of Jerusalem produces both a four-year period and a period of three and a half years. Each of those four symbolic lines produced not one, but two symbolic periods within their prophetic testimony.
Jerusalén markana ukhamarak Matusalén chachan omega jiwäwinakapampi mayachasir Ezequielan warmipana ukhamarak Lamec chachan alfa jiwäwinakapajja, Juan Paleólogo chachan jiwäwipwa nayratpach uñachtʼayäna; uka jiwäwit phesqa mara qhepatsti, Constantino tunka mayanïrix Constantinopla markan perqanakap patjjanwa jiwäna. Lamec chachan siqipajj phesqa marwa qhanstayayi, tukuyapanjja uywanakajj paqallqo urunakaw yaqha chiqar sarjjapjje. Inti jalsu tuqinkir Roman siqipajj phesqa marwa uñachtʼayi, ukhamarak uka taqpach phesqa mara taypinkir pusi mara tiempwa uñachtʼayaraki. Ezequielan siqipajj pä marwa uñachtʼayi, ukhamarak mä chʼaqa phesqa marwa (1.5) uñachtʼayaraki. Babiloniajj Jerusalén marka tʼunjkäna uk uñachtʼayir Ezequielan siqipajja, Roma markajj 66 marat 70 marakam Jerusalén marka payïr kuti tʼunjkäna ukampiw chikachasi. Jerusalén markan tʼunjäwip uñachtʼayir Roman siqipajj pusi mara tiempsa, kimsa mara chikatani tiempsa utjayi. Uka pusi uñachtʼayir siqinakat sapa mayajja, profecía tuqit qhanañchäwip taypinjja, janiw mä sapa uñachtʼayir tiempo utjaykänti, jan ukasti pä uñachtʼayir tiempwa utjayäna.
Lamech, John Palaiologos and Ezekiel’s wife represent the alpha waymark of a period of time that ends with an omega death. Two of the three lines represent a siege that ends with the death of their respective counterparts. The other ends with the animals getting on the ark. The omega counterpart aligns Noah’s flood with the destruction of Jerusalem and the destruction of the walls of Constantinople. All three omega symbols represent the close of probation at the soon-coming Sunday law.
Lamech, John Palaiologos ukat Ezekielan warmipaxa omega jiwañampi tukusir mä pachan alfa thakhi chimpupwa uñachtʼayapxi. Kimsa siqitxa pä siqiw sapa maynin uñtasiripan jiwañapampi tukusir mä muyuntäwi uñachtʼayapxi. Yaqha siqisti uywanakan arcar mantatapampiw tukusi. Omega uñtasiripaxa Noahan Uma Juiciopxa Jerusalem markan tukjatäwipampi ukhamarak Constantinople markan pirqanakapan tukjatäwipampiw chikachayi. Kimspach omega chimpunakaxa niya puriniñampïski uka domingo uru tuqit kamachi uñstkani ukapachan yantʼatäwi pachan tukusiñapwa uñachtʼayapxi.
Of course, there was no siege in the witness of Noah’s ark, but there would have had to have been a ramp to allow entrance into the ark. If the loading ramp is considered as typifying a siege ramp, then all three witnesses of death identify a siege. With the Roman line of the destruction of Jerusalem of 66 unto 70, there was a siege by Cestius in 66 and a second siege by Titus in 70.
Chiqpachansa, Noé chachan arcap qhanañchäwipanxa janiw muyuntäwix utjkänti, ukampis arcar mantañatakix mä makhatañ thakhiw utjañapänwa. Yänak apkatañ thakhix mä muyuntäwin makhatañ thakhi uñachtʼayirit uñjatächi ukhaxa, jiwañ tuqit kimspach qhanañchäwinakax mä muyuntäwiw uñachtʼayapxi. Jerusalén marka 66 marat 70 marakam tʼunjatäñap uñachtʼayir Roma tuqinkir saräwinxa, 66 maranx Cestio chachan mä muyuntäwipaw utjäna, 70 maransti payïr muyuntäwix Tito chachan apnaqatänwa.
Four Years
Pusi mara
The four years which conclude with the siege of Constantinople in 1453 represent the second four-year period in the Islamic prophecy of “five months” in Revelation nine. The first four-year period in the prophecy of “five months” was from 1333 unto 1337 in the siege of Nicomedia. That siege also represented the conclusion of thirty-eight years from July 27, 1299. Two destructions of Jerusalem, one destruction of Constantinople, the flood and the siege of Nicomedia are five witnesses of the campaign of Panium from 200 BC unto 198 BC, which would be a sixth witness, and there are several others.
1453 maran Constantinopla markar muyuntäwimpi tukuyki uka pusi maranakaxa, Apocalipsis libron llätunkïri jaljapankir islaman “phisqa phaxsi” sat profeciapan payïri pusi marani pachapwa uñachtʼayi. “Phisqa phaxsi” sat profeciapan nayrïri pusi marani pachapaxa 1333 marat 1337 marakamänwa, Nicomedia markar muyuntäwina. Uka muyuntäwixa 1299 maran julio phaxsin 27 urut jakhthapita kimsa tunka kimsaqallqu maranakan tukuyäwipsa uñachtʼayarakïnwa. Jerusalén markan pä kuti tʼunjatäwipasa, Constantinopla markan mä kuti tʼunjatäwipasa, uma juiciosa, Nicomedia markar muyuntäwisa, Cristo nayra 200 marat Cristo nayra 198 marakam apaskäna uka Paniuman chʼaxwa saräwipan phisqa qhanañchirinakapawa; uka saräwisti suxtïri qhanañchirïspawa, ukat yaqha mä qhawqha qhanañchirinakas utjarakiwa.
Both destructions of Jerusalem are easily aligned, “line upon line.” The flood and the line of eastern Rome are aligned by the mutual alpha and omega deaths. The Panium campaign is specifically aligned with Ezekiel’s line of 587 BC, for both of the siege periods represent two years. Panium is represented in verse fifteen of Daniel eleven, which precedes verse sixteen that represents the soon-coming Sunday law, just as did the destructions of Jerusalem in 586 BC and 70 AD. The two-year period of the Panium battle and the siege of Sidon brings each of these lines into the hidden history of Daniel eleven verse forty.
Jerusalén markan panpach tʼunjäwinakapaxa jasakiw chikachasiyasi, “siqi patxaru siqi.” Uma Juiciompi inti jalsu tuqinkir Roma markan siqipampixa, panpachan utjki uka alfa ukat omega jiwañanak tuqiwa chikachasiyasi. Panium nuwasiñ saräwixa Ezequielan Cristo janïr jutkipan 587 maran siqipampipuniw chikachasiyasi, kunattix panpach muyuntäwi pachanakaw pä mara uñachtʼayapxi. Panium ukaxa Danielan tunka mayani jaljapan tunka phisqani jiskʼa tʼaqapanwa uñachtʼayasi; uka tʼaqaxa tunka suxtani jiskʼa tʼaq nayrankiwa, ukasti niya jutañampïski uka domingo uru kamachiruw uñachtʼayi, kunjamtï Jerusalén markan Cristo janïr jutkipan 586 marana ukhamarak Cristo jutxipan 70 maran tʼunjäwinakapax uñachtʼayapkäna ukhama. Panium chʼaxwäwimpi Sidón markar muyuntäwimpin pä mara pachapaxa, aka siqinakat sapa mayniruw Danielan tunka mayani jaljapan pusi tunka jiskʼa tʼaqapan imantat sarnaqäwipar mantayi.
A Sign
Mä chimpu
The first prophetic waymark in the sieges of both of Jerusalem’s destructions represents a sign; Cestius in 66 and Ezekiel’s wife’s death were both alpha signs. Lamech is also the first waymark, and therefore, upon the testimony of two, Lamech is also a sign. His age of 777 represents the sign of the church triumphant that is composed of three elements: a prophet, a priest and a king.
Jerusalén markan pä kuti t'unjäwipan muyuntäwinakapankir profecía tuqit nayrïr thakhi chimpuxa mä unañchwa uñacht'ayi; 66 maran Cestius ukat Ezequielan warmipan jiwäwipax panpachaw alfa unañchanakäna. Lamecax nayrïr thakhi chimpurakiwa, ukhamasti, payan qhanañchäwiparjamaxa, Lamecax mä unañcharakiwa. Jupan 777 maranïtapax kimsa chiqampi utt'ayat atipjir iglesian unañchapwa uñacht'ayi: mä profeta, mä sacerdote ukat mä rey.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Ukhamarusa, samarañ urunakaj jupanakar churaraqiyätwa, nayampi jupanakampi mä unañchäñapataki, ukhamat nayajj jupanakar qullanaptayir Tatitütaj yatipjjañapataki. Ezequiel 20:12.
300 Years
300 mara
Enoch, who was the seventh from Adam in Seth’s line, walked with God for 300 years and was taken into heaven. ‘300’ is a symbol of the three hundred 1843 pioneer charts, the corresponding three hundred Millerite preachers and also Gideon’s army of three hundred. Enoch, the Millerite preachers and Gideon’s three hundred represent the one hundred and forty-four thousand. Samson took 300 foxes and tied them together in pairs, thus identifying 150 and a symbol that is tied together that totals three hundred.
Setan wawanakapat jutir Enocax Adanat jakthapita paqallqüri jaqïnwa; jupax 300 maranakaw Diosamp chik sarnaqäna, ukatsti alaxpachar apatänwa. ‘300’ jakhux nayrïr sartayirinakan 1843 maran kimsa patak qhananchir jamuqanakaparu, ukanakamp chikachasir kimsa patak millerita yatiyirinakaru, ukhamarak Gedeonan kimsa patak jaqinakan ejercitoparu uñachtʼayir chimpüwa. Enocampi, millerita yatiyirinakampi, Gedeonan kimsa patak jaqinakapampix patak pusi tunka pusini waranqa jaqinakaruw uñachtʼayapxi. Sansonax 300 qamaqinak katuntasinxa, pä pä mayachthapisaw chinuntäna; ukhamatwa 150 jakhuru, ukhamarak mayachtʼata chinuntatäki ukat taqpach kimsa patakäxi uka chimpuru qhanstayäna.
And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Judges 15:4, 5.
Ukatsti Sansón chachax sarasaw kimsa patak qamaqir katuntäna, nina lawanaks aptasïna, qamaqinakarusti wich'inkat wich'inkaru uchäna, ukatsti sapa pä wich'inka taypiruw mä nina lawa uchäna. Uka lawanak naktayasasti, filisteonakan sayt'askir juyra yapunakaparuw qamaqinakar antutäna; ukhamatwa kallchat juyranaksa, sayt'askir juyranaksa, uva yapunakampi olivo quqanakamp chik q'al nakhantayäna. Taripirinaka 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Apocalipsis libron llätunkïr jaljapan utjki uka Islam tuqit parlir phisqa phaxsini pä profecianakaxa, “nina” ukhamaraki “wichʼinkhanaka” ukanakxa Islaman uñachtʼäwinakapjamawa uñtʼayapxi.
And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Revelation 9:17–19.
Ukatsti uka uñjäwin caballonakarusa, uka caballonakxar quntʼatäpkäna ukanakarusa ukhamwa uñjta, jupanakan pechonakap jarkʼaqir armaduranakapasti nina, jacinto ukat azufre saminakanïnwa: caballonakan pʼiqinakapasti leonanakan pʼiqinakapar uñtasitänwa; lakanakapatsti ninampi, jiqʼimpi, azufrempiw mistunïna. Uka kimsampiw jaqinakan kimsa tʼaqat mä tʼaqapax jiwayatäna, lakanakapat mistkäna uka ninampi, jiqʼimpi, azufrempi. Kunattix chʼamapax lakanakapankiwa, wichʼinkhanakapankarakiwa: kunattix wichʼinkhanakapax katarinakar uñtasitänwa, pʼiqinakanïnwa, ukanakampiw usuchjapxi. Apocalipsis 9:17–19.
The power of Islam is both in their mouths and their tails.
Islaman ch'amapaxa jupanakan lakanakapansa wich'inkhanakapansa utjiwa.
And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:10, 11.
Jupanakasti alacrananakan wich'inkhanakapar uñtasita wich'inkhanakanïpxänwa, wich'inkhanakapansti mich'inakaw utjäna; jaqinakar phisqa phaxsi usuchjañatakiw ch'amanïpxäna. Jupanakxarusti mä reyiw utjäna, uka reyisti jan tukuskir manqha p'iyankir angelawa; sutipasti hebreo arun Abaddon satawa, ukampis griego arun Apollyon satarakiwa. Apocalipsis 9:10, 11.
Islam’s power to torment and kill is in both their mouths and tails, which issue out of their mouths and tails.
Islaman t’aqhisiyañataki ukhamarak jiwayañataki ch’amapaxa jupanakan lakanakapansa wich’inkhanakapansa utji, ukanakasti jupanakan lakanakapatsa wich’inkhanakapatsa mistuni.
Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day. The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. Isaiah 9:14–16.
Ukatwa Tatitux Israel markat mä urun p'iqsa wich'inksa, laymsa tutursa khuchhuqani. Jilïr yäqat jaqix p'iqiwa; k'arinak yatichir profetasti wich'inkawa. Kunattix aka markan irpirinakapax jupanakarux pantjasiyapxiwa; jupanakan irpat jaqinakasti tukjatäpxiwa. Isaías 9:14–16.
Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.
Islamampi Israelampix profecía tuqit mayacht'atäpxiwa, panpachanis Abraham chachan wawanakapäpxatap layku, ukat sapa siqinxa “p'iqixa” “chuymankipstata ukhamarak yäqat jaqiwa”, “wich'inkhasti” “k'arinak yatichiri profetawa”. Islamatakix k'arinak yatichkäna uka nayra profetax Mohammed ukawa. Koranax Islaman t'iju t'ijunakapar ch'amañchki uka k'arinak uñacht'ayi, chuymankipstata ukhamarak yäqat jaqisti jupanakan política tuqit p'iqinchäwipawa. Islamax Estado apnaqäwimpi (laka) irpatawa, uka apnaqirinakasti Koranankir k'arinakampi (wich'inkha) ch'amañchatäpxiwa. Samson chachan kimsa patak qamaqinakapax sapa maynis phisqa phaxsini pä tamaruw jaljatäpxäna, ninampi, jiq'impi ukhamarak azufrempi t'aqhisiyapxañapatakisa jiwayapxañapatakisa.
Fire, Smoke and Brimstone
Nina, jewqʼe ukat azufre
Fire, smoke and brimstone bear the prophetic characteristics of the three angels. The first and last are types of fire. The root of “brimstone” represents a divine flashing. Fire is a symbol of a message; the smoke is the effect of the message and the brimstone identifies a religious message. All three are counterfeits of the true message of the three angels of Revelation fourteen. The iron breastplate is represented as fire, jacinth and brimstone. It counterfeits the breastplate of the high priest. The high priest’s breastplate represents the one hundred and forty-four thousand as twelve human jewels that are combined with the Divinity, represented by the Urim and Thummim. Ancient jacinth was a dark blue-black, or dusky purple. The jacinth of the breastplate of Islam corresponds to the smoke that issues from the mouths (state) and tails (church) of Islam.
Ninasa, jiqisa, azufresa kimsa angelanakan profecía toqet kankañanakapaniwa. Nayrïrisa qhipïrisa nina kastanakawa. “Azufre” arun saphipaxa Diosan mä lliphiptʼäwipwa uñachtʼayi. Ninaxa mä yatiyäwin chimpupawa; jiqisti uka yatiyäwin utjayatapawa, azufresti uka yatiyäwix religión toqetätapwa uñachtʼayi. Uka kimsapachaxa Apocalipsis tunka pusini jaljankir kimsa angelanakan chiqpach yatiyäwipat kʼarisit lurat uñtasitanakawa. Hierrot lurat pecheraxa ninjama, jacinto qaljama ukhamarak azufrejam uñachtʼayatawa. Ukaxa jilïr sacerdoten pecherapat kʼarisit lurat uñtasitawa. Jilïr sacerdoten pecherapaxa pataka pusi tunka pusini waranqa jaqinakaruxa Urim ukat Thummim ukanakampi uñachtʼayat Dios kankañampi mayachtʼat tunka payani jaqi kankañani suma qalanakarjamaw uñachtʼayi. Nayra pachan jacinto qalaxa chʼamaka larama-chʼiyara, jan ukax chʼamaka kulli saminïnwa. Islaman pecherapan jacinto qalapaxa Islaman lakanakapata (estado) ukhamarak wichʼinkhanakapata (iglesia) mistki uka jiqimpiw chikachasi.
Enoch being taken into heaven after 300 years of walking with God associates the number 300 with the first angel’s message that arrived in 1798. That message of the first angel was empowered on August 11, 1840, with the fulfillment of the prophecy of five months in Revelation nine. The two periods of five months in the chapter are tied together line upon line. The understanding that the five months of verse five and verse ten are two distinct periods of one hundred and fifty years was only recently recognized. When that truth was recognized, Samson tied the foxes together into one hundred and fifty pairs of foxes.
Enoc chachana Diosampi 300 maranaka sarnaqatapat qhipa alaxpacharu apatätapaxa 300 jakhu 1798 marana purinkäna uka nayrïr angelana yatiyäwipampiwa mayachthapi. Nayrïr angelana uka yatiyäwipaxa 1840 marana agosto phaxsina 11 urupana, Apocalipsis llätunkïri jaljana phisqa phaxsinakata arsuta profecía phuqhasitapampiwa chʼamañchatäna. Uka jaljankiri phisqa phaxsini pä pachanakaxa siqi patxar siqi mayachthapitawa. Phisqïri jiskʼa tʼaqana ukhamaraki tunkïri jiskʼa tʼaqana utjki uka phisqa phaxsinakaxa sapa mayni pataka phisqa tunkani maranïki uka pä mayja pachanakawa siski uka amuytʼäwixa jichhakiwa uñtʼasïna. Uka chiqaxa uñtʼasïna ukhaxa, Sansón chachaxa qamaqinakaru panin panini chinuntasa pataka phisqa tunkani qamaqi parisanaka uñstayäna.
In the prophetic history of Samson, (which means the “sun”), the “smoke” that came out of the pit when the key represented by the battle of Nineveh, blotted out the sun with darkness. The Millerites correctly identified the blotting out of the sun by the smoke of the Islamic pit as the covering of the gospel of Christ, as represented by the sun (Samson). There are several other connections with Samson’s testimony and Islam of Revelation chapters nine through eleven.
Sansón chachan profecía tuqit sarnaqäwipanxa (uka sutix “inti” sañ muni), Nínive markan nuwasïwipax llaver uñachtʼaykäna ukapachaxa, pʼiyat mistkäna uka “jiwqʼi” intiruw chʼamakampi imantäna. Milleritanakaxa, Islaman pʼiyapan jiwqʼepampi intin imantatätapaxa, intimpi (Sansón) uñachtʼayat Criston suma yatiyäwipan imantatätapawa sasaw chiqapar amuyapxäna. Sansón chachan qhanañchäwipampi Apocalipsis libron llätunkïr jaljat tunka mayanïr jaljakamankir Islamampi taypinxa, yaqha mä qawqha mayachasiwinakaw utjaraki.
The number three is located in the history of Samson by three days the wedding guests were to solve the riddle. Samson interacts with three women: his wife of Timnah, the prostitute and Delilah. The Spirit of the Lord comes upon Samson three times: at the lion, at Ashkelon and Lehi. Samson gives Delilah three false answers before he gives the truth. The number three represents the godhead, along with the counterfeit godhead of the dragon, beast and false prophet and also the threefold makeup of the church triumphant.
Sansón chachan sarnaqäwipan kimsa jakhux uñsti: casarasïwir jawsatanakax kimsa uru manqhanwa uka jamusiñ qhanañchapxañapäna. Sansón chachax kimsa warmimpiw chikachasi: Timná markankir warmipampi, qullqi layku janchip aljir warmimpi ukat Dalilampi. Tatitun Ajayupax kimsa kutiw Sansón chachxar jutxati: leonampi jikisitapana, Ascalón markana ukat Lehi chiqan. Sansón chachax janïr kunatï chiqäki uk arskasax Dalilarux kimsa kʼari jaysäwinak churi. Kimsa jakhux Diosan kankañap uñachtʼayi, ukhamarak dragonampi, ajjsarkañ animalampi ukat kʼari profetampi uttʼayat kʼari dios kankañapsa, atipjir iglesian kimsa chiqani uttʼasitapsa uñachtʼayaraki.
Thirty is the number of a priest, and there were thirty companions who were brought to Samson’s marriage feast. Then Samson wagered thirty sheets and thirty garments if the guests could solve the riddle. At the betrayal of his riddle, Samson slew thirty men of Ashkelon to pay the wager. The number thirty is a prophetic tithe of 300, and aligned with Enoch walking with God for three hundred years, the three hundred foxes which Samson caught and tied together into one hundred and fifty pairs connect with the two prophecies of five months in Revelation nine that are tied together with the methodology of line upon line. Three hundred is a prophetic tithe of three thousand, and three thousand represents a remnant, whether a righteous remnant as represented by those converted at Pentecost, or an unrighteous remnant as represented by those slain by the Levites at the rebellion of the golden calf.
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The rebellion of the golden calf and the converted at Pentecost both align prophetically at the soon-coming Sunday law. One remnant represents a remnant from God’s covenant people and a remnant from those outside the fold of God’s covenant people. The first reference of three thousand in the testimony of Samson is the Jews who took Samson captive to appease the Philistines, and the second is the Philistines. Judgment begins with God’s house, and thereafter with the eleventh-hour workers who are still in Babylon. Samson’s testimony upholds both the symbol of three thousand as a remnant, and it also upholds the sequence of the judgment process. Enoch walked with God for three hundred years, thus representing the remnant of God’s covenant people who do not taste death. That remnant is the one hundred and forty-four thousand who in chapter seven of Revelation are contrasted with the great multitude.
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A tithe of 300 is 30, which is the symbol of a priest, and further, the number three, as a tithe of thirty, represents the godhead, as well as the counterfeit godhead of the dragon, the beast and the false prophet. Three also represents the threefold division of the church triumphant that is represented by King David who began to reign when he was thirty years old, the priest Joseph who began to serve when he was thirty years old and the prophet and priest Ezekiel who began his twenty-two years of ministry in the thirtieth year of the seventeenth jubilee cycle. As a priest he would be thirty years old.
300 ukana tunka tʼaqat mä tʼaqapaxa 30 ukawa, ukasti mä sacerdoten chimpupawa; ukat jukʼampisa, kimsa jakhuxa, kimsa tunkana tunka tʼaqat mä tʼaqapjamaxa, Diosan kankañapsa, dragonampi, axsarkañ animalampi, kʼari profetampi ukanakan kʼari Dios kankañapsa uñachtʼayi. Kimsa jakhuxa atipjiri iglesian kimsa tʼaqar jaljatätapsa uñachtʼayarakiwa; uka iglesiaxa kimsa tunka maranïkasina apnaqañ qalltir David reyimpi, kimsa tunka maranïkasina luqtañ qalltir José sacerdotempi, ukhamarak tunka paqallqunïr jubileo muyun kimsa tunkïr marapan pä tunka payani maranak luqtäwip qalltir profeta ukhamarak sacerdote Ezequielampi uñachtʼayatawa. Sacerdotjamaxa, jupaxa kimsa tunka maranïpachänwa.
Each of the three symbolic entities represented as prophet, priest and king receives God’s seal of the seventh-day Sabbath at the waymark that introduces the siege. Two witnesses of death, along with the secondary witness of Jerusalem’s destruction in the year 66, provide three witnesses that the waymark of the siege is a ‘sign.’
Profeta, sacerdote ukat rey ukham chimpunakampi uñachtʼayatäki uka kimsanit sapa maynixa, muyuntäwi qalltayki uka thakhin chimpupanwa paqallqïr urüki uka samarañ urun Diosan sellop katuqi. Jiwañ tuqit pä testigoxa, 66 maran Jerusalén markan tʼunjatäwipan payïr testigopampi chikaxa, muyuntäwin thakhi chimpupax mä ‘chimpu’ ukhamätapat kimsa testigonakwa churapxi.
The Waymark of Transition
Mayjt’äwin chimpupa
When the siege begins, God’s threefold church triumphant is sealed, as represented by Lamech. The death of Ezekiel’s wife identifies that at the very same waymark the former covenant people are fully passed by. The waymark identifies the transition from Laodicea unto Philadelphia, which is also portrayed as the church militant transitioning unto the church triumphant, thus becoming the eighth church that is of the seven. That waymark in the Millerite history of the third angel that spanned from October 22, 1844, unto the rebellion of 1863 represented the 1856 time period when both James and Ellen White began to identify the movement as Laodicean. In 1856 the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement. Seven years later the Laodicean Millerite movement ended as the movement became the Laodicean Seventh-day Adventist church.
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That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.
Esmirna tamax tukuskäna ukat Pérgamo tamax qalltkäna uka 313 marampiw uka thakhi chimpux uñachtʼayataraki. Mayachtʼat uñjataxa, 1856 maran chiqapar sarnaqir Filadelfiat jan chiqapar sarnaqir Laodicear mayjtʼäwix 313 maran chiqapar sarnaqir Esmirnat jan chiqapar sarnaqir Pérgamor mayjtʼäwimp chikachasiwa, ukat uka mayjtʼäwi pachax uka thakhi chimpux mä unañchäwiwa sasin uñtʼayarakixa. Muyuntäwix mä unañchäwimpiw qalltixa, mä qhawqha qhanañchirinakan qhanañchäwiparjama. Uka pataka pusi tunka pusini waranqa jaqinakamp uttʼayatäki uka kimsïr angelan sartäwipax Lamec jiwki uka pachan sellump chimptʼatäki ukhaxa, jupanakax mä wiphaljam alayar aptatäpxasax sellump chimptʼata ukat phuqhatpach mayachtʼatäpxiwa, kunalaykutix muyuntäwin profecía tuqit uttʼasäwipan nayrïr thakhi chimpupax mä unañchäwiwa.
John Palaiologos’ death identifies the waymark of Islam, when eastern Rome is forced into subjection by Islam. The siege and destruction of Jerusalem provide two witnesses of Babylon and Rome. Ezekiel’s period of one and a half years represents Laodiceans who refused to see and hear the warning message of being brought into the captivity of the king of the north. The sign of Cestius represents the Philadelphians that escape the king of the north. Those two signs address the internal prophetic message, as does Lamech’s 777. Line upon line, one class is taken into captivity at the siege and the other class escapes the hand of the king of the north.
Juan Paleólogo chachan jiwatapax Islaman thakhi chimpupwa uñtʼayi, kunapachatï inti jalsu tuqinkir Romax Islaman apnaqatäñapatak chʼamamp waytʼatäki ukhaxa. Jerusalén markan muyuntatäwipampi tʼunjatäwipampix Babiloniampin Romampin pä qhanañchirinakapwa churapxi. Ezequielan mä mara chikatani pachapax alax tuqinkir reyin katuntat apatäpxañap tuqit amuyasiñatak yatiyäw uñjañsa istʼañsa jan munapkäna uka Laodiceankirinakaruw uñachtʼayi. Cestio chachan chimpupax alax tuqinkir reyit qhispipki uka Filadelfiankirinakaruw uñachtʼayi. Uka pä chimpux manqha tuqinkir profecía yatiyäwitwa parlapxi, Lamec chachan 777 jakhupas uka kipkarakiw luri. Siqi patxar siqi, mä tamax muyuntatäwi pachan katuntat apatäxiwa, yaqha tamasti alax tuqinkir reyin amparapat qhispiwa.
John Palaiologos’ death represents the external prophetic message by identifying the role of Islam at the waymark where those represented by Lamech are sealed. Those who escape and those who are captured in the siege and destruction of Jerusalem emphasize that it is at the alpha waymark of the prophetic period of the siege where character is manifested. Those two classes are represented by the two Lamechs. One class gives a warning to Nashville, and the other class refuses.
John Palaiologos jupan jiwañapaxa, Lamech jupampi uñacht’ayatäpki ukanakaxa sellompi chimpuntatäpki uka thakhi chimpuna Islam ukaxa kuna luräwinïnisa uk qhanstayasa, anqäxankir profecía yatiyäwi uñacht’ayi. Jerusalén markan muyuntatäwipana ukhamarak tukjatäwipana qhispiwayapki ukanakampi katuntatäpki ukanakampixa, muyuntäwin profecía pachapan alfa thakhi chimpupanwa jaqin kunjam chuymanïtapaxa qhansti sasawa ch’amampi qhanañchapxi. Uka pä tamaxa pä Lamech jupanakampi uñacht’ayatäpxiwa. Mä tamaxa Nashville markaruxa amuyasiñapatakiw iwxt’i, maynïr tamasti uk lurañxa janiwa munkiti.
And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. Genesis 4:15.
Ukatsti Tatitux juparux sänwa: Ukhamasti, khititix Cainar jiwaykani ukax paqallq kutiw mutuyatäni. Ukatsti Tatitux Cainarux mä chimpu uchäna, khititix jupar jikxatkani ukax jan jiwayañapataki. Génesis 4:15.
The Mark of Rebellion
Kutkatasïwin chimpupa
Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.
Caínax kutkatasitapan chimpupwa katuqäna. Kutkatasitapan chimpupax taqi jaqinakatak mä amuyasiñatak yatiyäwjam amuyatänwa: Caínar jiwayapxaspa ukhaxa, Diosan paqallq kuti mirayat taripäwipwa katuqapxaspawa. Mä tuqit amuytʼasaxa, uka chimpux Diosan Caínar jarkʼaqäwi churatapjam amuyatäspawa, ukampis profecía tuqitxa, Bibliankir qhipa libron utjki uka kutkatasïwin amuyasiñatak chimpupampiw chikachasi. Omega libro sat Apocalipsis libron utjki uka ajjsarkañ animalan chimpupax alfa libro sat Génesis libron utjki uka Caínan kutkatasitapan chimpup taypiw nayratpach uñachtʼayatäna. Caínan chimpupan imantat amuyasiñatak yatiyäwipax akawa: Caínjam pachpa jaqi kankaña uñachtʼayir taqi jaqinakax Diosan apanukutäpxaspawa, taripatäpxarakispawa. Caínar uchata chimpux ajjsarkañ animalan chimpupampiw chikachasi, ukat uka amuyasiñatak yatiyäwix Caínan jilapar jiwayas kutkatasitap jan yatiqasiñataki utjki uka kamachiruw chʼamañchi; uka kutkatasïwix Apocalipsis libron ajjsarkañ animalan uñachtʼäwipjam uñachtʼayatawa. Caínan luräwip yatiqasiñax Caínan mä uñachtʼäwip lurañawa. Caínarux paqallq kuti mirayat phuqhayañ taripäwiw churasïna, ukat Caínat jakthapit suxtïr generacionanxa, Lamecax awkipan juchap mayamp luratapa, ukampis taripäwipax paqallq tunkar paqallq kuti mirayatäñapwa amuyasïna.
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:23, 24.
Lamechasti Adah ukat Zillah warminakaparuw säna: Aruj istʼapxam; jumanak Lamech warminaka, arsutajar istʼapxam: kunattix nayar usuchjatapat mä jaqiruw jiwayta, nayar chhuxriñchjatapatsti mä waynaruw jiwayta. Cain laykux paqallqu kuti kuttʼayasiñax utjchi ukhaxa, Lamech laykux chiqpachapuniw paqallqu tunka paqallquni kuti kuttʼayasiñax utjani. Génesis 4:23, 24.
The previous verse is the first of only three times that numbers in God’s Word are set forth in terms of multiplication. The last is as the first.
Nayraqatankir jiskʼa tʼaqaxa Diosan Arupan jakhunakax mirayäwi tuqi kimsa kutiki uñachtʼayatäki ukanakat nayrïriwa. Qhipïrix nayrïrjamawa.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Ukatsti Pedrox jupan ukar jutasin sänwa: Tata, jilatajax naya contra juchachasini ukhaxa, ¿qhawqha kutis juparux pampachañajäni? ¿Paqallq kutikamakiti? Jesusasti juparux sänwa: Janiw paqallq kutikamaki siskasmati, jan ukasti paqallq tunkat paqallq kutikama. Mateo 18:21, 22.
Seventy times seven is four hundred and ninety, and there are three four-hundred-and-ninety-year periods in sacred history, and each represents a period of probationary time. There are four hundred and ninety years represented for the sanctuary, for the kings and for the host. The period for the kings began with Saul’s anointing in 1097 BC and continued unto Nebuchadnezzar’s first siege, when Daniel was taken captive in 607 BC.
Paqallq tunka kuti paqallquxa pusi patak llätunk tunkawa, ukatxa qullan sarnaqäwinxa pusi patak llätunk tunka marani kimsa pachanakaw utji, ukatsti sapa maynixa mä yant’atäñ pachwa uñacht’ayi. Pusi patak llätunk tunka maranakaw qullan utatakisa, reyinakatakisa ukhamarak ejercitotakisa uñacht’ayasi. Reyinakatak pachaxa Cristox janïr naskäna uka 1097 maran Saulax aceitempi ajllitäkäna ukhaw qalltäna, ukatxa Cristox janïr naskäna uka 607 maran Nabucodonosoran nayrïr muyuntäwipkamaw sarantäna, ukapachaw Danielax katuntat apatäna.
The four hundred and ninety years of probationary time allotted to the sanctuary began with the dedication of Solomon’s temple in 1006 BC and continued unto the dedication of the post-exile temple in 516 BC. For the host the four hundred and ninety years was from 457 BC unto 34 AD.
Qullan utatak wakt'ayata pusi pataka llätunka tunka mara yant'äwi pachaxa Cristox janïr yurkipan 1006 maran Salomonan templopa katuyatäkäna ukhaw qalltäna, ukatsti yaqha markar apata jakäwix tukusxäna uka qhipankir templo Cristox janïr yurkipan 516 maran katuyatäkäna ukakamaw sarantäna. Ejercitotakisti, uka pusi pataka llätunka tunka maranakaxa Cristox janïr yurkipan 457 marat Cristox yurkäna uka qhipat 34 marakamänwa.
Beginning with Cain’s sevenfold warning judgment message and mark, unto Lamech’s seventy times sevenfold represents a symbolic four-hundred-and-ninety-year probationary period. The rebellion represented by the mark of Cain is represented as progressively escalating, in agreement with God’s motivation for sending the flood.
Caínan paqallqu kutin taripäwi tuqit iwxt’ir yatiyäwipampi chimpupampi qalltasina, Lamecan paqallq tunka kuti paqallqu kutipkama puriñaxa, pusi patak llätunk tunka marani mä yant’äwi pachan chimpupawa. Caínan chimpupampi uñacht’ayat kutkatasïwixa juk’at juk’at jilxattaskirjamaw uñacht’ayasi, Diosaxa kunatsa uma phuqhantäwi apayanïna ukarjama.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. Genesis 6:5–7.
Diosasti aka uraqin jaqinakan ñanqha kankañapax wali jach'ätapa, ukhamarak chuymanakapankir amuyunakan taqi amtäwinakapax sapa kuti ñanqhakïtapwa uñjäna. Tatitusti aka uraqin jaqir luratapat arrepentisïna, chuymapansa wali llakt'asïna. Ukat Tatitux sänwa: Nayax lurkta uka jaqirux aka uraqi patxat chhaqtayäwa; jaqirus, uywanakarus, uraqin qatatnaqtir uywanakarus, alaxpachan jamach'inakarusa; jupanakar luratajatwa arrepentista. Génesis 6:5–7.
The Lamech of Cain’s sixth generation is set forth as a marked class of rebels in contrast with the Lamech of the line of Seth. Both Lamechs’ testimonies identify a close of probation: one by the expression of 490, and the other by his death. Both contain numerical symbolism that is directly associated with the threefold makeup of the church triumphant. Cain’s Lamech aligns with the three 490-year periods for the kings, the sanctuary and the host, and Seth’s Lamech contains the seal of seven for the prophet, priest and king. Seth’s Lamech is the second of the three angels of Revelation fourteen, and Cain’s Lamech is the third angel that presents the warning of the beast, his image, the mark and the number of his name. Revelation fourteen, verses 9/11 identify those that receive the curse of Cain.
Caín chachan suxtïr mitapankir Lamec chachax kutkatasirinakan mä chimpuntat tamapjamaw uñacht’ayata, Set chachan wawanakapan sarapankir Lamec chachampix mayjt’ayatawa. Panpacha Lamec chachanakan qhanañchäwinakapax yant’äwi pachan tukusiñap uñacht’ayi: maynix 490 sas arsutapampi, maynisti jiwäwipampi. Panpachanwa jakhunakampi chimpuchäwix utji, ukax atipt’ir iglesian kimsa t’aqat utt’asitapamp chiqak chikt’atawa. Caín chachan Lamecapax reyinakataki, santuariotaki ukhamarak ejercitotak utjki uka 490 marani kimsa pachanakampiw chikachasi; Set chachan Lamecapasti profetataki, sacerdotetaki ukhamarak reyitak paqallqu jakhun sellupaniwa. Set chachan Lamecapax Apocalipsis tunka pusinïr jaljankir kimsa angelanakapat payïr angelawa, Caín chachan Lamecapasti ajjsarkañ animalata, imagenapata, uka chimputa ukhamarak sutipan jakhupat amuyasiñatak iwxt’äw yatiyir kimsïr angelawa. Apocalipsis tunka pusinïr jaljankir 9/11 jisk’a t’aqanakax khitinakatix Caín chachan maldicionap katuqapki ukanakaruw qhan uñacht’ayi.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Ukatsti kimsïr angelax jupanakar arkänwa, jach'a arump akham sasa: Khititix uka animalarusa, jupar uñtasit lurataparus yupaychani, ukhamarak parapansa jan ukax amparapansa chimpup katuqani ukaxa, Diosan colerasiñapan vinop umaniwa, uka vinox jan kunampis chhaxruntataw jupan thithiñapan copapar warantata; qullan angelanakan nayraqatapansa, Uwij Qallun nayraqatapansa ninampi azufrempiw t'aqhisiyatäni: Jupanakan t'aqhisiñapan jiwq'ipax wiñay wiñayaw alaxar makhatani: uka animalarusa, jupar uñtasit lurataparus yupaychirinakaxa, ukhamarak sutipan chimpup katuqir taqi khitinakasa, janiw urus arumas samarañanïpkaniti. Apocalipsis 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Apocalipsis 15:2 qillqatajja, Set chachat jutir Lamec chachamp uñachtʼayatäpkis ukanakajj khitinakäpkisa ukwa qhanañchi:
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Revelation 15:2.
Ukatsti ninampi chʼaxruntat mä vidrio qutäkaspas ukhamwa uñjta: uka vidrio quta patansti uka ñanqha animalarusa, uñnaqaparusa, chimpuparusa, sutipan jakhuparus atipjapkäna ukanakaw Diosan arpanakap aptʼat saytʼatäsipkäna. Apocalipsis 15:2.
Seth’s Lamech marks the closed door by his death. Cain’s Lamech marks the closed door four hundred and ninety years of probationary time. Cain’s mark was to be seen as a warning against a character that manifested three primary prophetic attributes. He refused to enter into the worship of God according to God’s direction; he manifested a jealous rage and murdered his younger brother and thirdly, he refused to repent.
Setat jutir Lamecax jiwatapampiw jist'antat punku uñacht'ayi. Caínat jutir Lamecax pusi pataka llätunka tunka maran yant'äwi pachan jist'antat punkup uñacht'ayi. Caínan chimpupax profecian kimsa jilïr uñnaqanakap uñacht'aykäna uka jaqi kankañat amuyasiñatak mä iwxäwjam uñjatäñapänwa. Jupax Diosan kamachitaparjam Diosar yupaychañar mantañ janiw munkänti; envidiat wali colerasiñ uñacht'ayäna, sullka jilaparus jiwayarakïnwa, kimsïristi, arrepentisiñ janiw munkänti.
Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.
Cainax Tunka Kamachinakan nayrïr qala tablapankir kamachinak p'akintataynawa; uka nayrïr tablax jaqinakan Diosampi apasiñap uñacht'ayi, payïr tablax jaqinakan jaqi masinakampi apasiñap uñacht'ayaraki. Kutkatasitapan chimpupax kamachinak p'akir, jan arrepentisiri jaqïtapwa uñacht'ayäna. Cainampi Lamechampix niya jutkani uka domingo uru imañ kamachi utt'ayaskani ukapachan kimsïr angelan jist'antat punkup uñacht'ayapxi. Enoch, Methuselah, Lamech ukat Noah ukanakax Enochamp uñacht'ayat nayrïr angelan purinitapamp qalltir sarnaqäw uñacht'ayapxi; ukxarux Lamechax payïr angeljamaw purini; Methuselahax chika arum art'äwjamaw purini, uka art'äwix Lamech uñacht'ayki uka payïr angelan yatiyäwiparuw ch'am churi; ukatsti Noahax kimsïr angeljamax uma juicion jist'antat punkup uñacht'ayi.
Lamech died five years before the flood and identifies that five symbolic years before the door closes at the soon-coming Sunday law. It is at the Lamech’s death of 777 that the sealing of church triumphant is accomplished. Then seven days before the door was supernaturally closed on the ark, the animals began to go into the ark.
Lamech jupax Uma Juicio puriniñapatak phisqa maranak faltkipanwa jiwäna, uka jiwañapasti niya puriniñampïski uka domingo uru kamachi purinkani ukhax punku jist'antasiñapatak uñacht'äwjam phisqa maranak faltatapwa uñacht'ayi. Lamech 777 maranïkas jiwki uka pachanwa atipjir iglesiar sellompi chimpuntañax tukuyasi. Ukatsti, arcan punkupax milagro tuqi jist'antatäñapatak paqallq urunak faltkipanwa uywanakax arcar mantañ qalltapxäna.
The day that Methuselah died was the first of those seven days. The last warning before the door closed was the twofold message of a visual presentation of animals accompanied with the fulfillment of a prophecy that had been sounded throughout the history of the oldest man that ever died. That prophecy was contained in the name of Methuselah which means ‘when he dies, it shall come.’
Matusalén jiwkäna uka uruxa uka paqallqu urunakat nayrïr urünwa. Punku janïr jistʼantatäkipanxa, qhipa iwxtʼäwixa pä tuqini yatiyäwïnwa: uywanak uñjkañjam uñachtʼayañampi chikaw jiwawayapki uka taqi jaqinakat sipansa jukʼamp maranak jakawaykäna uka jaqin taqpach sarnaqäwipan yatiyatäskäna uka profeciax phuqasïna. Uka profeciaxa Matusalén sat sutipanwa utjäna; uka sutixa ‘jupax jiwkani ukhaxa, ukax jutani’ sañ muni.
The final warning message for mankind must of prophetic necessity be a twofold message as represented by the seven days of migrating animals that began with the death of Methuselah in fulfillment of Enoch’s prophecy that was proclaimed through the name of his son. The seven days of animal migration identify the twofold message of Methuselah’s death and the migrating animals as the sealing message of the third angel. Jesus always illustrates the end with the beginning, and in Revelation the third angel of Revelation eighteen is joined by the second voice of verse four, just as the midnight cry joined the second angel’s message. The final warning message is always set forth as an internal and external message as represented by the prophetic relationship of the churches and the seals in the book of Revelation. The final warning message in Daniel eleven is the message of the north and the east. Methuselah and the migrating animals were the twofold final warning message in the time of Noah.
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The death of Lamech with the mark of 777 aligns with the beginning of the siege, when Ezekiel’s wife died. It is there that the faithful, represented by the line of Seth, are sealed, and it is also there that those represented by the line of Cain receive the mark. Enoch was the seventh from Adam and he represents the alpha waymark in a period that ends with both the last and the first generation represented by the number eight. Both Lamechs identify the close of probation, and Lamech’s death represents a closed door of probation at the beginning of the siege.
777 chimpuni Lamechan jiwañapax muyuntäwin qalltäwipampiw chikachasi, uka pachanwa Ezekielan warmipax jiwäna. Sethat jutir wawanakampi uñachtʼayat jan jithiqtirinakax uka pachanwa sellumpi chimpuntatäpxi, ukat uka pachanarakwa Cainat jutir wawanakampi uñachtʼayat jaqinakax chimp katuqapxi. Enochax Adamat jakthapit paqallqïrïnwa, ukat jupax mä pachan alfa thakhi chimpupwa uñachtʼayi; uka pachax qhipïr miräwimpi nayrïr miräwimpiw tukusi, panpachaniw kimsaqallqu jakhumpi uñachtʼayatäpxi. Lamech sutini panpachaniw yantʼäwi pachan tukusiñap uñachtʼayapxi, ukat Lamechan jiwañapax muyuntäwin qalltäwipan yantʼäwi pachan jistʼantat punkupwa uñachtʼayi.
Enoch was the alpha of the prophetic history and he must of prophetic necessity identify an omega of prophetic history. That omega is represented by the eight souls who went from the old world unto the new world without tasting of death. Enoch and the eight souls did not see death before they arrived in the new earth. The old world ended in the seven days of animal migration and the new world began with seven days of no rain. Then beginning on the 17th day, for five months there was nothing but rain until God restrained the rain at the end of the five months on the seventeenth day.
Enocax profecía tuqit sarnaqäwin alfapänwa, ukat profecían mayitaparjamax profecía tuqit sarnaqäwin mä omegap uñt'ayañapawa. Uka omegax kimsaqallqu almanakampiw uñacht'ayata; jupanakasti jiwañ jan mallt'asaw nayra pachat machaq pachar sarapxäna. Enocampi uka kimsaqallqu almanakampix janïr machaq uraqir puripkasax janiw jiwañ uñjapkänti. Nayra pachax uywanakax mä chiqat yaqha chiqar sarapkäna uka paqallqu urunakanwa tukusïna, machaq pachasti jan jallu purintkäna uka paqallqu urunakampiw qalltäna. Ukatsti 17ïr urut qalltasax phisqa phaxsiw jalluk purintäna, uka phisqa phaxsinakan tukuyapan tunka paqallqunïr urun Diosan jallu sayt'ayañapkama.
Five Months
Phisqa phaxsi
There are two witnesses to five months in Revelation nine and there are three distinct time prophecies in the chapter. The first five months is set forth in verse five; the second five months is in verse ten and the three hundred and ninety-one years and fifteen days is located in verse fifteen. Verses 5, 10 and 15 identify the time prophecy of Islam with two witnesses of five months at the beginning of the prophetic period. Verses 5 and 10 both identify a period of five months, so line upon line verse five and verse ten add up to fifteen. So, the first five months is 15 and the three hundred and ninety-one years and fifteen days is set forth in verse 15. The sequence and structure of verses 5, 10 and 15 identify two fifteens, and in the first two verses that together add up to fifteen, there are two one-hundred-and-fifty-year time prophecies.
Apocalipsis llätunkïr jaljanxa phisqa phaxsi tuqit pä testigow utji, ukat uka jaljanxa pacha tuqit kimsa mayj mayja profecianakaw utji. Nayrïr phisqa phaxsixa phisqïr jiskʼa tʼaqanwa qhanañchata; payïr phisqa phaxsixa tunkïr jiskʼa tʼaqankiwa, ukat kimsa patak llätunk tunka mayani marampi tunka phisqani urumpixa tunka phisqanïr jiskʼa tʼaqanwa jikxatasi. 5, 10 ukat 15 jiskʼa tʼaqanakaxa profecían uñachtʼayat pacha qalltan phisqa phaxsi tuqit pä testigompiw Islaman pacha tuqit profeciapa uñachtʼayapxi. 5 ukat 10 jiskʼa tʼaqanakaxa paypachaniw phisqa phaxsi pacha uñachtʼayapxi, ukhamasti, siqi patxaru siqi, phisqïr jiskʼa tʼaqampi tunkïr jiskʼa tʼaqampi jakthapitaxa tunka phisqaniw utji. Ukhamasti, nayrïr phisqa phaxsixa 15 ukawa, ukat kimsa patak llätunk tunka mayani marampi tunka phisqani urumpixa 15 jiskʼa tʼaqanwa qhanañchata. 5, 10 ukat 15 jiskʼa tʼaqanakan siqichäwipampi uttʼäwipampixa tunka phisqani jakhu pä kutiw uñachtʼayapxi, ukat jakthapitaxa tunka phisqani churki uka nayrïr pä jiskʼa tʼaqanakanxa, patak phisqa tunkani mara uñachtʼayir pacha tuqit pä profecianakaw utji.
Verse fifteen gives the time prophecy of three hundred and ninety-one years and fifteen days. Christ has woven fifteen into three verses, and using the prophetic time set forth within those very same verses, He made a distinction between the number 15 represented by adding verses five and ten, in order to create a doubling of fifteen when aligned with verse fifteen. Then Christ ended all three interconnected prophecies with fifteen days.
Tunka phisqani jiskʼa tʼaqaxa kimsa pataka llätunka tunka mayani maranakampi tunka phisqani urunakampit parliri pacha tuqita profecíwa uñachtʼayi. Cristoxa tunka phisqani jakhu kimsa jiskʼa tʼaqanakaruwa sawuntawayi, ukatxa uka pachpa jiskʼa tʼaqanakana qhanañchata profecíana pachapa apnaqasaxa, phisqa ukhamaraki tunka jiskʼa tʼaqanaka yapthapisina uñachtʼayata 15 jakhwa yaqhachäna, tunka phisqani jiskʼa tʼaqampi chikachataxa tunka phisqani jakhu pä kuti uñstayañataki. Ukatsti Cristoxa maynit maynikama chiktʼata kimspacha profecíanakxa tunka phisqani urunakampiwa tukuyäna.
The key of the chapter is the battle of Nineveh in 627, followed five years later in 632 by the death of Mohammed that begins the first five-month prophecy. Ten years after the death of Mohammed the armies of Persia were destroyed in agreement with Mohammed’s prediction that the two powers of Persia and Rome would both be defeated. Revelation nine therefore begins with a line of history at the battle of Nineveh between Persia and Rome. Then five years later Mohammed dies, thus beginning the one hundred and fifty years of verse five. Ten years later Persia is defeated at the battle of Nahavand in 642. Islam called the battle of Nahavand, “the victory of victories.” The first fifteen years of Revelation nine represent a period of five years followed by ten. The last time prophecy concluded on August 11, 1840. Ten days before the event, Josiah Litch published his updated prediction of the cessation of the Ottoman supremacy. The last fifteen days of Islam of Revelation chapter nine are divided by the work of Josiah Litch, into five days, followed by ten days, for Jesus always illustrates the end with the beginning.
Aka jalja amuytʼañatakixa, 627 maran Nínive markan apaskäna uka nuwasiwiw wali wakiskirixa; uka nuwasiwit phisqa mara qhipatxa, 632 maran Mohammed jiwäna, uka jiwatapampiw phisqa phaxsinakat parlir nayrïr profeciaxa qallti. Mohammed jiwatapat tunka mara qhipatxa, Persia markan ejercitonakapaxa tukjatäpxänwa, Persia ukat Roma uka pä chʼamani markanakax paypachaw atipjatäpxani sas Mohammed nayratpach yatiyataparjama. Ukhamasti, Apocalipsis libron llätunkïr jaljapaxa, Persia ukat Roma markanak taypin Nínive markan apaskäna uka nuwasiwit qalltiri mä sarnaqäw siqimpiw qallti. Ukat phisqa mara qhipatxa Mohammed jiwxi, ukhamatwa phisqïr jiskʼa tʼaqankir pataka phisqa tunka maranakaxa qallti. Tunka mara qhipatxa, 642 maran Nahavand markan nuwasiwin Persia markaxa atipjatawa. Islam ukaxa Nahavand markan nuwasiwirux “atipjäwinakan atipjäwipa” sasaw sutichäna. Apocalipsis libron llätunkïr jaljapan nayrïr tunka phisqani maranakapaxa, nayraqat phisqa mara, ukxarusti tunka mara utjki uka pacharuw uñachtʼayi. Pacha tuqit parlir qhipïr profeciaxa 1840 maran llumpaqa phaxsin 11 urupanwa tukusïna. Uka luräwit tunka uru nayraxa, Josiah Litch chachaxa otomanonakan jilankañap tukusiñapat machaqtʼayat nayratpach yatiyäwipxa qillqatan uñtʼayäna. Apocalipsis libron llätunkïr jaljapankir Islam ukan qhipïr tunka phisqani urunakapaxa, Josiah Litch chachan luräwipampi, nayraqat phisqa ururu, ukxarusti tunka ururu jaljatawa, kunattix Jesusax sapa kutiw tukuyäwxa qalltamp uñachtʼayi.
We will continue these things in the next article.
Aka toqenakatjja jutïr yatichäwinwa parlaskakiñäni.