In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Génesis kapítulo irundy ha pópe, oñembojoavy Caín ñemoñare rysýi Set ñemoñare rysýigui.
Good Lamech and Bad Lamech
Lamech heko porãva ha Lamech heko vaíva
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.
Umi mokõi ñemoñare rysýi ohechauka joavy oĩva umi oñehundíva ha umi oñepysyrõva apytépe, ha umi mokõive ñemoñare rysýipegua ñemoñare apytégui oĩ oikóva umi ñemoñare rysýi ojoavýva ‘ñemoñare rechaukaha’ ojoykéva ramo. Cain ohechauka peteĩ tapicha aty noñearrepentíriva angaipáre ha oñembyasýva hekóre añoite.
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.
Ha he'i: Mba'épa rejapo? Nde ryvy ruguy ñe'ẽ osapukái chéve yvýgui. Ha ko'ág̃a hi'a nderehe ñe'ẽ pohýi pe yvýgui, oipe'a va'ekue ijuru oipyhy hag̃ua nde pógui nde ryvy ruguy; remba'apo vove yvýre, nome'ẽmo'ãvéima ndéve imbaretekue; tekove okañýva ha oguata reíva ramo reikóta yvy ape ári. Ha Caín he'i Ñandejárape: Che ñenupã ipohyive ikatu agueropu'akávagui. Péina, ko árape chemosẽma yvy ape árigui; ha nde rova renondégui añemíta; ha tekove okañýva ha oguata reíva ramo aikóta yvy ape ári; ha ojehúta kóva: opavave chejuhúva chejukáta. Ha Ñandejára he'i chupe: Upévare, oimeraẽ ojukáva Caínpe, hese oñeñembopagáta pokõi jey. Ha Ñandejára omoĩ peteĩ techaukaha Caín rehe, ani hag̃ua oimeraẽ ojuhúva ojuka chupe. Ha Caín osẽ Ñandejára renondégui ha oiko Nod yvýpe, Edéngui kuarahyresẽ gotyo. Génesis 4:10–16.
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 orrepresenta peteĩ aty umi noñarrepentíriva apytépe, ojesarekóva ijehasa asýre añoite, haʼekuéra voi ogueru vaʼekue ijehe noñehaʼãséigui ojapo hag̃ua iporãva.
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.
Caín ha hembikuave'ẽ katu ha'e ndoguerohorýi. Ha Caín ipochy eterei, ha hova oñembyai. Ha Ñandejára he'i Caínpe: Mba'ére piko ndepochy? Ha mba'ére piko ne rova oñembyai? Rejapo porãramo, nderejeguerohorymo'ãi piko? Ha nderejapo porãiramo, angaipa oñeno okẽme. Ha nderehe oĩta hembipota, ha nde reipu'akáta hese. Génesis 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Poteĩ ñemano—Mbohapy Álfa ha mbohapy Oméga
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.
Umi artíkulo ipahaguépe rohechakuaa kuri Enoc haʼeha pe ánhel peteĩha rechaukaha, Lamec katu pe ánhel mokõiha rechaukaha, Matusalén katu pe sapukái pyharepytepegua ha Noé katu pe ánhel mbohapyha. Set ñemoñare Lamec omano oguerekórõ guare pokõisa pokõipa pokõi ary, po ary pe yporu guasu mboyve, ha Matusalén omano upe yporu guasu oikórõ guare. Lamec ñemano rire ohasa po ary ha upéi omano Matusalén; upévare, mokõivéva ñemano haʼe Ezequiel rembireko ñemano rechaukaha, ha upéva rire, ohasávo peteĩ ary ha mbyte (1.5), omano Jerusalén, pe Ovecha Raʼy rembireko.
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.
Ha che, Juan, ahecha pe táva marangatu, Jerusalén pyahu, oguejýva yvágagui, Tupã rendágui, oñembosako'ipyre ku tembirekorã oñembojeguávaicha iménape g̃uarã. 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.
Ezequiel rembireko ha Lamec ñemano alfa, ojoajúva Jerusalén ha Matusalén ñemano omega ndive, ohechauka va'ekue ta'ãngápe Juan Paleólogo ñemano ha, po ary rire, Constantino XI ñemano Constantinopla murallakuéra ári. Lamec rehegua línea ohechauka po ary, ha ipahápe oĩ mymbakuéra jeva arapa'ũ, hi'aréva pokõi ára. Roma kuarahyresẽ gotyogua rehegua línea ohechauka po ary, ha avei peteĩ arapa'ũ hi'aréva irundy ary umi po ary pukukue ryepýpe. Ezequiel rehegua línea ohechauka mokõi ary ha avei peteĩ ary ha mbyte (1.5). Ezequiel rehegua línea, ohechaukáva Babilonia ohundiha Jerusalén, ojoaju Jerusalén ñehundi mokõiha ndive, oiko va'ekue Roma rupive ary 66 guive 70 peve. Roma rehegua línea oñe'ẽva Jerusalén ñehundíre omoheñói peteĩ arapa'ũ hi'aréva irundy ary ha avei peteĩ arapa'ũ hi'aréva mbohapy ary ha mbyte. Umi irundy línea simbólika peteĩteĩva omoheñói va'ekue mokõi arapa'ũ simbóliko, ndaha'éi peteĩnte, itestimónio profétiko ryepýpe.
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 ha Ezequiel rembireko omoha'ãnga peteĩ ára pukukue tape rechaukaha alfa, ha upe ára pukukue opa peteĩ ñemano omega reheve. Mokõi umi mbohapy rysýigui omoha'ãnga peteĩ ñemongora opáva peteĩteĩva ijojaha ñemano reheve. Pe ambue katu opa mymbakuéra ojupívo árkape. Pe ijojaha omega ombojoja Noé arakuépe guare ama guasu Jerusalén ñehundi ha Constantinopla tápiakuéra ñehundi ndive. Umi mbohapyve techaukaha omega omoha'ãnga ñeha'ã ára ñemohu'ã, oikótava og̃uahẽ vove pe léi arateĩ rehegua, hi'aguĩmava.
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.
Añetehápe, Noé árka rehegua testimóniope ndaipóri kuri ñemongora, há katu oĩ mante vaʼerã kuri peteĩ rrámpa ojeike hag̃ua pe árkape. Pe rrámpa ojeporúva oñembojupi hag̃ua mbaʼerepy ojehecháramo peteĩ ñemongora rrámpa raʼãnga ramo, upéicharõ umi mbohapyve testimónio ñemano rehegua ohechauka peteĩ ñemongora. Jerusalén ñehundi rehegua Roma rembiasakue rapépe, ary 66 guive 70 peve, oiko kuri peteĩ ñemongora Cestius ojapóva ary 66-pe ha peteĩ ñemongora mokõiha Titus ojapóva ary 70-pe.
Four Years
Irundy ary
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.
Umi irundy ary oñemohu'ãva Constantinopla ñemongora reheve ary 1453-pe orrepresenta pe arapa'ũ mokõiha irundy ary pukúva, oĩva Islam rehegua “po jasy” profesíape, Apocalipsis kapítulo porundýpe. Pe arapa'ũ peteĩha irundy ary pukúva oĩva “po jasy” profesíape oñepyrũ ary 1333-pe ha oñemohu'ã ary 1337-pe, Nicomedia ñemongora aja. Upe ñemongora orrepresenta avei umi mbohapypa poapy ary ñemohu'ã, ojepapáva 1299 ary jasypokõi 27 guive. Jerusalén ñehundi mokõivéva, Constantinopla ñehundi peteĩ jeyguáva, pe yporu ha Nicomedia ñemongora ha'e po testígo pe Panium ñorairõ ñemongu'e rehegua, oikova'ekue 200 ary Kirito mboyve guive 198 ary Kirito mboyve peve, ha'étava testígo poteĩha, ha oĩ heta ambue avei.
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 ñehundi mokõive oñemohenda hasy’ỹre oñondive, “rysýi rysýi ári.” Yporu guasu ha Roma kuarahyresẽ gotyogua rysýi oñemohenda oñondive umi ñemano alfa ha omega mokõivépe oĩva rupive. Panium ñorairõ ñemongu’e oñemohenda hekoitépe Ezequiel rysýi ary 587 Cristo mboyveguáva ndive, mokõive ñemongora arapa’ũ ohechaukágui mokõi ary. Panium ojehechauka Daniel 11 versíkulo 15-pe, oĩva versíkulo 16 mboyve, ha ko versíkulo ohechauka pe léi arateĩ rehegua pya’e oútava, ohechauka haguéicha avei Jerusalén ñehundi ary 586 Cristo mboyve ha ary 70 Cristo rire. Panium ñorairõ ha Sidón ñemongora arapa’ũ mokõi ary pukúva omoinge ko’ã rysýi peteĩteĩ Daniel 11 versíkulo 40-pe oĩva tembiasakue kañymbýpe.
A Sign
Peteĩ techaukaha
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 oñehundi hague mokõive jeýpe, umi ñemongora ryepýpe, pe tape rechaukaha profétiko peteĩha ohechauka peteĩ techaukaha; Cestius ary 66-pe ha Ezequiel rembireko ñemano mokõivéva ha'e va'ekue techaukaha alfa. Lamech avei ha'e pe tape rechaukaha peteĩha, ha upévare, mokõi testígo ñe'ẽ rupive, Lamech avei ha'e peteĩ techaukaha. Ijedakue, 777 ary, ohechauka pe iglésia ipu'akámava techaukaha, ha upe iglésia ojejapo mbohapy mba'égui: peteĩ proféta, peteĩ pa'i ha peteĩ mburuvicha guasu.
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.
Ha avei ame'ẽ chupekuéra che pytu'uha arakuéra, oiko hag̃ua techaukaháramo che ha ha'ekuéra apytépe, oikuaa hag̃ua hikuái che ha'eha Ñandejára omomarangatúva chupekuéra. Ezequiel 20:12.
300 Years
300 Ary
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.
Enoc, Set ñemoñare rysýipe ha’éva pe pokõiha Adán guive, oguata Ñandejára ndive 300 áño pukukue ha ojegueraha chupe yvágape. ‘300’ ha’e umi ñepyrũhára ta’angahai mbohapysa 1843-pe guare, umi maranduhára Miller rapykuerigua mbohapysa hesekuéra ojoajúva ha avei Gedeón ñorairõhára aty mbohapysa rehegua rechaukaha. Enoc, umi maranduhára Miller rapykuerigua ha Gedeón ñorairõhára mbohapysa ha’e umi sa irundypa irundy su ra’anga. Sansón oipyhy 300 aguara ha oñapytĩ ojuehe mokõimokõi, péicha ombojekuaa 150 ha peteĩ techaukaha oñeñapytĩva ojuehe ha oñondive ohupytýva mbohapysa.
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.
Ha Sansón oho ha ojagarra mbohapysa aguara, oipyhy tata'ykuéra, ombojoaju huguáikuéra mokõi mokõi ha omoĩ peteĩ tata'y mokõive huguái apytépe. Ha omyendy rire umi tata'y, opoi umi aguarágui filistéokuéra kóga oñemono'õ'ỹva gueteri apytépe, ha ohapypa umi kóga apesã oñemboatyva'ekue ha avei umi kóga oñemono'õ'ỹva gueteri, parraltykuéra ha olivotykuéra reheve. Mburuvichakuéra 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Apocalipsis kapítulo porundyhápe oĩva umi mokõi profesía Islam rehegua, peteĩteĩ oñeʼẽva po jasy rehe, ohechauka “tata” ha “tuguái” haʼeha Islam rekoteekuéra.
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.
Ha péicha ahecha pe techaukapýpe umi kavaju ha umi hi'arikuéra oguapývape, oguerekóva ipyti'a mo'ãha tata, hasínto ha asúfregui; ha umi kavaju akã ojogua leõ akãme; ha ijurukuéragui osẽ tata, tatatĩ ha asúfre. Ko'ã mbohapy ojuka yvyporakuéra mbohapy vorégui peteĩ: pe tata, pe tatatĩ ha pe asúfre osẽva ijurukuéragui. Ipu'aka niko oĩ ijurúpe ha huguáikuérape: huguáikuéra ojogua mbóipe ha oguereko akã, ha umívape oporombyai. Apocalipsis 9:17–19.
The power of Islam is both in their mouths and their tails.
Islam pu’aka oĩ ijurukuérape ha huguaikuérape avei.
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.
Ha oguereko hikuái huguái japeusa ruguáicha, ha huguáipe oĩ popĩa: ha oguereko hikuái pokatu ombohasa asy hag̃ua yvyporakuérape po jasy aja. Ha oguereko hikuái peteĩ mburuvicha guasu oisãmbyhýva chupekuéra, ha'éva yvykua hugua'ỹva ánhel, hérava evréo ñe'ẽme Abaddon, ha griégo ñe'ẽme katu hérava Apollyon. 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.
Islã pu’aka oporombohasa asy ha oporojuka hag̃ua oĩ ijurukuérape ha avei huguáikuérape, ha osẽ ijurukuéragui ha huguáikuéragui.
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.
Upévare Ñandejára oikytĩta Israélgui iñakã ha huguái, yvyra rakã ha piri, peteĩ árape. Pe itujáva ha oñemomba'éva, upéva hína pe akã; ha pe proféta ombo'éva japu, upéva hína pe tuguái. Ko tavayguakuéra ruvichakuéra niko ogueraha chupekuéra tape vaíre; ha umi ha'ekuéra oisãmbyhýva oñehundi. 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.
Islam ha Israel ojoaju profecía rupive, mokõivéva Abraham ra'ykuéra rupi, ha peteĩteĩ ñemoñare rysýipe pe “akã” ha'e pe “ymaguare ha oñemomba'éva”, ha pe “tuguái” ha'e “pe proféta japu ombo'éva.” Islam-pe, pe proféta ymaguare japu ombo'e va'ekue ha'e Mohammed. Koran ha'e umi japu omomýiva Islam tukukuérape ra'anga, ha pe ymaguare ha oñemomba'éva ha'e imburuvichakuéra polítiko. Islam oñesãmbyhy peteĩ tetã sãmbyhykuaa (juru) rupive, ha upéva oñemomýi Koran japu (tuguái) rupi. Samson aguara mbohapysa oñemboja'o mokõi atýpe, peteĩteĩva po jasy rehegua, oporombohasa asy ha oporojuka va'erãva tata, tatatĩ ha itasy rupive.
Fire, Smoke and Brimstone
Tata, tatatĩ ha asúfre
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.
Tata, tatatĩ ha itaysy oguereko umi mbohapy ánhel rekotee profétiko. Pe tenondegua ha pe ipaháva ha'e mokõiichagua tata. Pe ñe'ẽ “itaysy” rapo ohechauka peteĩ tesape vera Tupãgui oúva. Tata ha'e peteĩ marandu rechaukaha; tatatĩ ha'e upe marandu omoheñóiva ha itaysy ohechauka upe marandu ha'eha jeroviapy rehegua. Mbohapyvéva ha'e Apocalipsis kapítulo parundýpe oĩva umi mbohapy ánhel marandu añetegua ra'ãnga japu. Pe pyti'a mo'ãha kuarepotígui ojejapóva oñembohechauka tata, hasínto ha itaysýramo. Upéva ha'e pa'i guasu pyti'a mo'ãha ra'ãnga japu. Pa'i guasu pyti'a mo'ãha ohechauka umi sa irundypa irundy súpe pakõi ita hepy yvypóra reheguáramo, oñembojoajúva pe Tupã reko Urim ha Thummim ohechaukáva ndive. Pe hasínto yma guare hovy ypytũ haimete hũva térã pytãũ ypytũ va'ekue. Pe hasínto oĩva Islam pyti'a mo'ãhápe oñembojoja pe tatatĩ osẽva Islam jurukuéragui (tetã) ha huguáikuéragui (tupão) rehe.
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.
Enoch ojegueraha yvágape oguata rire Ñandejára ndive 300 ary pukukue, ha upéva ombojoaju papapy 300 pe ánhel peteĩha marandu rehe, og̃uahẽva'ekue ary 1798-pe. Pe ánhel peteĩha marandu oñemombarete 1840 jasypoapy 11-pe, oñemoañetévo pe profesía po jasy rehegua oĩva Apocalipsis kapítulo porundýpe. Umi mokõi arapa'ũ po jasy pukúva oĩva upe kapítulope oñembojoaju ojuehe, peteĩ ñe'ẽrysýi ambue ñe'ẽrysýi ári. Ramoiténte ojehechakuaa umi po jasy rehe oñeñe'ẽva versíkulo pópe ha umi po jasy rehe oñeñe'ẽva versíkulo pápe ha'eha mokõi arapa'ũ iñambuéva ojuehegui, peteĩteĩva sa popa ary pukukue. Ojehechakuaávo upe añetegua, Samson oñapytĩ umi aguara ojuehe mokõi mokõime, ojapóvo sa popa aty.
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 (“kuarahy” he'iséva) rembiasakue profesía reheguápe, pe “tatatĩ” osẽva yvykuágui pe yvokã Nínive ñorairõ guasu rupive ojehechaukáva jave, omokañy kuarahy pytũmbýpe. Umi milleritakuéra ohechakuaa hekopete pe kuarahy ñemokañy islã rehegua yvykua tatatĩ rupive ha'eha Cristo marandu porã ñemo'ã, ko marandu porã ojehechaukaháicha kuarahy (Sansón) rupive. Oĩ avei heta ambue joaju Sansón testimónio ha Apocalipsis kapítulo porundy guive pateĩ peve ojehechaukáva islã apytépe.
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.
Papapy mbohapy ojehecha Sansón rembiasakuépe, umi ñemendahápe oñepepirũva'ekue oguerekógui mbohapy ára ombohovái hag̃ua pe maravichu. Sansón ojoaju mbohapy kuña ndive: hembireko Timnágua, pe kuña heko vaíva ha Dalila. Ñandejára Espíritu ou Sansón ári mbohapy jey: pe leõ renondépe, Ascalónpe ha Lehípe. Sansón ome'ẽ Dalílape mbohapy ñembohovái japu omombe'u mboyve chupe añetegua. Papapy mbohapy ohechauka Tupã Mbohapyete, avei pe tupã mbohapyete gua'u oĩhápe pe dragón, pe mymba ñarõ ha pe proféta japu, ha avei tupão ipu'akáva ñemohenda mbohapy pehẽnguépe.
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.
Mbohapypa ha'e peteĩ pa'i papapy, ha oĩ va'ekue mbohapypa irũ ojegueru va'ekue Sansón ñemenda karu guasúpe. Upéi Sansón omoĩ apuéstape mbohapypa sávana ha mbohapypa ao, umi oñepepirũ va'ekue ikatúramo ombohovái pe ñe'ẽñemi. Oñetraisionárõ guare chupe iñe'ẽñemi rehe, Sansón ojuka mbohapypa kuimba'e Ascalón pegua opaga hag̃ua pe apuésta. Papapy mbohapypa ha'e peteĩ diezmo profesía rehegua oñeguenohẽva 300-gui, ha, Enoc mbohapysa ary pukukue Tupã ndive oguata haguére ojoajúvo, umi mbohapysa aguara Sansón ojapyhy ha ojokua va'ekue ojuehe mokõi mokõiramo, ojapóvo sa ha popa aty, ojoaju umi mokõi profesía po jasy rehegua ndive, oĩva Apocalipsis kapítulo porundýpe ha oñembojoajúva ojuehe ñe'ẽrysýi ári ñe'ẽrysýi rehegua tapereko rupive. Mbohapysa ha'e peteĩ diezmo profesía rehegua oñeguenohẽva mbohapysúgui, ha mbohapysu ohechauka peteĩ aty hembýva, taha'e peteĩ aty hembýva hekojojáva, ohechaukaháicha umi Pentekostés-pe Tupã gotyo ojere va'ekue, térã peteĩ aty hembýva hekojoja'ỹva, ohechaukaháicha umi levítakuéra rembijuka pe vakara'y itajúgui ijapopyre rehegua ñepu'ã aja.
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.
Pe vaka ra'y órogui guare rehegua ñepu'ã ha umi Pentecostés-pe oñekonverti va'ekue mokõivéva ojoaju profesía rupive pe arateĩ rehegua léi ko'ẽrõitéma oútavape. Peteĩ aty hembýva omoha'ãnga peteĩ aty hembýva Tupã retãyguakuéra hendive ñe'ẽme'ẽme oĩva apytégui ha peteĩ aty hembýva umi Tupã retãyguakuéra hendive ñe'ẽme'ẽme oĩva ovecha korapy okápe oĩva apytégui. Sansón testimóniope, pe mbohapy su rehegua je'epy peteĩha oñe'ẽ umi hudío Sansón-pe oipyhy va'ekue ombopy'aguapy hag̃ua filistéokuérape rehe, ha pe mokõiha katu umi filistéore. Ñembojovake oñepyrũ Tupã róga rehe, ha upe rire umi mba'apohára aravo pateĩhápegua oĩ gueteríva Babilóniape rehe. Sansón testimónio omombarete pe mbohapy su ha'eha peteĩ aty hembýva rechaukaha, ha omombarete avei pe ñembojovake jeguata ñemohenda. Enoc oguata Tupã ndive mbohapy sa ary pukukue, ha péicha omoha'ãnga Tupã retãyguakuéra hendive ñe'ẽme'ẽme oĩva aty hembýva, ñemano ndoha'ãmo'ãiva. Upe aty hembýva ha'e umi sa irundypa irundy su, Apocalipsis kapítulo pokõihápe oñembojoavýva pe aty guasúgui.
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-gui peteĩ diezmo ha'e 30, ha'éva peteĩ pa'i rechaukaha, ha, hi'arive, pe papapy mbohapy, mbohapypagui peteĩ diezmo ramo, ohechauka Tupã reko, ha avei pe tupã reko gua'u oguerekóva pe dragón, pe mymba ñarõ ha pe proféta japu. Mbohapy ohechauka avei pe iglésia ipu'akáva ñemboja'o mbohapy pehẽme, oñembohechaukáva mburuvicha guasu David rupive, oñepyrũva oporosãmbyhy mbohapypa ary oguerekórõ guare, pa'i Joseph rupive, oñepyrũva oservi mbohapypa ary oguerekórõ guare, ha proféta ha pa'i Ezekiel rupive, omoñepyrũva hembiapo Tupã rembiguái ramo, ipukútava mokõipa mokõi ary, pe jubiléo jere papokõiha ary mbohapypahápe. Pa'i ramo, oguerekóne ra'e mbohapypa ary.
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.’
Peteĩteĩ umi mbohapy tekove ta'angarehegua ojehechaukáva maranduhára, pa'i ha mburuvicha guasúrõ ohupyty Ñandejára séllo ára pokõiha pytu'uha ára rehegua pe tape rechaukaha omoñepyrũvape ñemongora. Mokõi testimónio ñemano rehegua, pe testimónio mokõiha ary 66-pe Jerusalén oñehundi hague reheguándi, ome'ẽ mbohapy testimónio ohechaukáva pe tape rechaukaha ñemongora rehegua ha'eha peteĩ ‘techaukaha’.
The Waymark of Transition
Ñembohasa rehegua tape rechaukaha
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.
Oñepyrũvo ñemongora, oñemoĩ séllo Ñandejára iglésia mbohapy hendáicha oĩva ha ipu’akámava rehe, Lamech rupive oñemoha’angaháicha. Ezekiel rembireko ñemano ohechauka upe tape rechaukahaitépe oñemboykeiteha pe puévlo ymave páktope oĩva. Upe tape rechaukaha ohechauka Laodicea-gui Philadelphia-pe jehasa, oñemoha’angáva avei pe iglésia oñorairõvagui iglésia ipu’akámavape jehasáramo, ha péicha oiko chugui pe iglésia poapyha, umi pokõi rehegua. Pe ánhel mbohapyha rehegua tembiasakue millerítape, ojepyso va’ekue 1844-pe jasypa 22 guive 1863-pe guare ñepu’ã meve, upe tape rechaukaha ohechauka va’ekue 1856-pe guare arapa’ũ, James ha Ellen White mokõivéva oñepyrũrõ guare ohechakuaa pe ñemongu’e Laodicea reheguáramo. 1856-pe, pe ñemongu’e milleríta Philadelphia rehegua ohasa pe ñemongu’e milleríta Laodicea reheguápe. Pokõi ary upe rire, pe ñemongu’e milleríta Laodicea rehegua og̃uahẽ ipahápe, upe ñemongu’égui oikóvo pe Laodicea rehegua Iglésia Adventísta Ára Pokõiha rehegua.
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.
Upe tape rechaukaha oñemohaʼanga avei ary 313 rupive, Smyrna-pegua iglésia opa ha Pergamus-pegua iglésia oñepyrũ haguépe. Oñondive ojehechávo, ary 1856-pe Philadelphia hekojojávagui Laodicea hekojojaʼỹvape jehasa ojogueraha ary 313-pe Smyrna hekojojávagui Pergamus hekojojaʼỹvape jehasa ndive, ha pe jehasa oikohaite ohechauka avei upe tape rechaukaha haʼeha peteĩ techaukaha. Pe ñemongora oñepyrũ peteĩ techaukaha reheve, heta testígo ñeʼẽ ári oñemopyendávo. Lamech omano jave oñemoĩvo séllo pe mbohapyha ánhel ñemonguʼére, umi sa irundypa irundy súgui oñembohekóva, chupekuéra oñemoĩ séllo ha ojoajupaite oñemopuʼãvo chupekuéra poyvíramo, pe ñemongora rehegua profesía ñemohendápe tape rechaukaha peteĩha haʼe rupi peteĩ techaukaha.
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.
John Palaiologos mano ohechauka Islam rehegua tape rechaukaha, Roma kuarahyresẽygua ojejopy vove oñemoĩ hag̃ua Islam poguýpe. Jerusalén ñemongora ha iñehundi ome'ẽ mokõi testígo Babilonia ha Roma rehegua. Ezequiel rehegua peteĩ ary ha mbyte pukukue oha'anga umi Laodicea peguápe, ndohechaséi ha nohenduséi va'ekue pe ñemomarandu he'íva ojeguerahataha chupekuéra tembiguáiramo yvate gotyogua mburuvicha guasu poguýpe. Pe techaukaha Cestius rehegua oha'anga umi Filadelfia pegua ojehekýivape yvate gotyogua mburuvicha guasúgui. Umi mokõi techaukaha oñe'ẽ marandu profétiko hyepypegua rehe, ojapoháicha avei pe 777 Lamech rehegua. Ñe'ẽrysýi ñe'ẽrysýi ári, peteĩ aty ojegueraha tembiguáiramo ñemongora jave ha ambue aty ojehekýi yvate gotyogua mburuvicha guasu pógui.
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 ñemano orrepresenta pe marandu profétiko okapegua, ohechaukávo mbaʼépa Islam rembiapo pe tape rechaukaha oñemoĩhápe séllo umi tapicha Lamech orrepresentávape. Umi okañýva ha umi ojejapyhýva Jerusalén ñemongora ha iñehundi aja ohechauka porã teko ojekuaaukaha pe ñemongora rehegua arapaʼũ profétiko tape rechaukaha álfape. Umi mokõi aty oñerrepresenta umi mokõi Lamech rupive. Peteĩ aty omeʼẽ peteĩ ñemomarandu Nashville-pe, ha ambue aty katu ndojaposéi upéva.
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.
Ha Ñandejára heʼi chupe: Upévare, oimeraẽ ojukáva Caínpe, oñemyengoviáta hese pokõi jey. Ha Ñandejára omoĩ peteĩ techaukaha Caín rehe, ani hag̃ua oimeraẽ ojuhúva chupe ojuka chupe. Génesis 4:15.
The Mark of Rebellion
Ñepuʼã rechaukaha
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.
Cain ohupyty iñepu'ã rechaukaha. Iñepu'ã rechaukaha oñentende va'ekue peteĩ ñemomarandúramo yvyporakuérape: ojukáramo Cain-pe, ohupytýta hikuái Tupã ñembojovake pokõi jey tuichavéva. Peteĩ hendáicha, pe techaukaha ikatu oñentende Tupã ñemo'ãramo Cain-pe g̃uarã, hákatu, profesía rehegua he'isévape, ojoaju pe ñepu'ã rechaukaha oporomomarandúvare, oĩva Biblia aranduka pahápe. Pe mymba ñarõ rechaukaha oĩva Apocalipsis aranduka ómegape oñemoha'ãnga va'ekue raẽ Cain ñepu'ã rechaukaha rupive, oĩva Génesis aranduka álfape. Pe ñemomarandu oĩva Cain rechaukaha he'iséva ryepýpe ha'e kóva: Tupã omboykéta ha ombojovakéta avei oimeraẽ ohechaukáva Cain rekopyichagua. Pe techaukaha oĩva Cain rehe ojoaju mymba ñarõ rechaukaháre, ha pe ñemomarandu omombarete pe tembiapoukapy ani hag̃ua ojeha'ãnga pe ñepu'ã Cain ohechauka va'ekue ojukávo ityvýrape, Apocalipsis-pe ojehechaukáva mymba ñarõ ra'ãngáramo. Cain rembiapo ñemoha'ãnga ha'e hína peteĩ Cain ra'ãnga ñemoheñói. Cain-pe oñeme'ẽ peteĩ ñembojovake oñemoañetéva, pokõi jey tuichavéva, ha Cain guive ojepapávo, ñemoñare poteĩhápe, Lamech ohechakuaa ojapo jey hague itúva angaipa, hákatu pe ñembojovake chupe g̃uarã ha'etaha pokõi jey pokõipa.
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.
Ha Lamech he'i hembirekokuéra Adah ha Zillah-pe: Pehendu che ñe'ẽ; peẽ, Lamech rembirekokuéra, pejapysaka che ñe'ẽre: ajukáma niko peteĩ kuimba'épe chembopere haguére, ha peteĩ mitãrusúpe chembohasa asy haguére. Cain rehehápe oñemyengoviáramo pokõi jey, añetehápe Lamech rehehápe oñemyengoviáta pokõipa pokõi jey. 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.
Ñandejára Ñeʼẽme mbohapy jeýnte oñehechauka papapykuéra ñemboheta rupive, ha pe versíkulo mboyvegua hína umíva apytépe peteĩha. Pe ipahaguéva haʼe pe peteĩhaguéicha.
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.
Upérõ Pedro oñemboja hendápe ha he'i: Che Jára, mboy jevýpa che joyke'y ojapóta angaipa cherehe ha che aheja reíta chupe? Pokõi jey peve piko? Jesús he'i chupe: Nda'éi ndéve pokõi jey peve, ha katu pokõipa jey pokõi peve. 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.
Pokõipa jey pokõi ha’e irundysa porundypa, ha tembiasakue marangatúpe oĩ mbohapy ára pukukue, peteĩteĩ oguerekóva irundysa porundypa ary, ha peteĩteĩva ohechauka peteĩ ñeha’ãrã ára pukukue. Ojehechauka irundysa porundypa ary santuáriope g̃uarã, mburuvichavetekuérape g̃uarã ha ñorairõhára atýpe g̃uarã. Mburuvichavetekuéra rehegua ára pukukue oñepyrũ Saúl oñemoñandýrõ guare, Cristo mboyve ary 1097-pe, ha ojepyso Nabucodonosor peteĩha jey omongorárõ guare peve, Daniel ojeguerahárõ guare ñapytĩmbyramo Cristo mboyve ary 607-pe.
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.
Pe tenda marangatupe oñeme'ẽ va'ekue irundysa porundypa ary ñeha'ãrã oñepyrũ Salomón tupao ñemomarangatúpe, ary 1006-pe Cristo mboyve, ha ojepyso pe tetãgui ñemosẽ riregua tupao ñemomarangatu peve, ary 516-pe Cristo mboyve. Pe ñorairõhára atýpe g̃uarã, umi irundysa porundypa ary oñepyrũ ary 457-pe Cristo mboyve ha ojepyso ary 34-pe Cristo rire peve.
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.
Cain rehegua huísio pokõi jeygua rehegua ñemomarandu ha techaukaha guive Lamech rehegua pokõipa jey pokõi peve ohóva ohechauka mbaʼerechaukaháramo peteĩ arapaʼũ ñehaʼãrã irundysa porundypa ary pukukue. Pe ñepuʼã oñehechaukáva Cain techaukaha rupive oñehechauka imbareteve ohóvaramo, ojokupytývo pe mbaʼe omomýi vaʼekue Tupãme ombou hag̃ua yporu guasu ndive.
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.
Ha Tupã ohecha yvypóra rekoñaña tuichaitereiha yvy ape ári, ha opa mba'e heñóiva ipy'a remiandukuéragui ivaínteha tapiaite. Ha Ñandejára ombyasy ojapo haguére yvypórape yvy ape ári, ha oñembyasy ipy'apýpe. Ha Ñandejára he'i: Ahundíta yvy ape árigui yvypóra amoheñói va'ekuépe; yvypórape ha mymbápe, ha yvy rupi otyryrývape, ha guyra yvágare ovevévape; ambyasýgui ajapo haguére chupekuéra. 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.
Cain ñemoñare aty poteĩha pegua Lamech oñehechauka peteĩ aty ojehechakuaa porãva ramo umi opu'ãva rehegua, ojoavyhápe Seth ñemoñare pegua Lamech-gui. Mokõive Lamech testimónio ohechauka ñemoha'ã ára ñemohu'ã: peteĩva, 490 papapy jehechauka rupive, ha ambuéva, iñemano rupive. Mokõivéva oguereko papapykuéra jeporu techaukaháramo, ojoajúva tee iglésia ipu'akapáva ñemohenda mbohapy pehẽguáva rehe. Cain ñemoñare pegua Lamech ojoaju umi mbohapy ára pukukue 490 aryguáva ndive, mburuvichavetekuéra, tenda marangatu ha ehérsito reheguáva; ha Seth ñemoñare pegua Lamech oguereko pokõi papapy rehegua séllo, proféta, pa'i ha mburuvichavetépe g̃uarã. Seth ñemoñare pegua Lamech niko Apocalipsis kapítulo pa irundyha pegua mbohapy ánhel apytégui pe mokõiha, ha Cain ñemoñare pegua Lamech niko pe ánhel mbohapyha, oikuaaukáva ñemomarandu pe mymba ñarõ, ha'ãnga, pe márka ha héra papapy rehegua. Apocalipsis kapítulo pa irundyhápe, umi versíkulo 9/11 ohechauka mávapa umi ohupytýva Cain rehe oĩva ñe'ẽ pohýi.
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.
Ha pe mbohapyha ánhel oho ha'ekuéra rapykuéri, ha he'i ñe'ẽ hatãme: Oimeraẽva omomba'eguasúramo pe mymba ñarõ ha ita'anga, ha oñemoĩukáramo imárka isyváre térã ipóre, upéva hoy'úta Tupã pochy kaguy, oñeñohẽva oñembojehe'a'ỹre ipochyete kópape; ha oñembohasa asýta chupe tatápe ha asúfrepe umi ánhel marangatu renondépe, ha pe Ovecha Ra'y renondépe: Ha ijehasa asy tatatĩ ojupi opa ára ha opa ára g̃uarã: ha ndopytu'úi arakue ni pyharekue umi omomba'eguasúva pe mymba ñarõ ha ita'anga, ha opavave oñemoĩukáva héra márka. Apocalipsis 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Apocalipsis 15:2 ohechauka mávapa umi Set ñemoñare Lamec orrepresentáva:
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.
Ha ahecha peteĩ mba'e ojoguáva peteĩ yguasu vídrio reheguápe, oñehe'áva tata reheve: ha umi ipu'aka va'ekue pe mymba ñarõ rehe, ha ha'ãnga rehe, ha hechaukaha rehe, ha héra papapy rehe, oĩ oñembo'ývo pe yguasu vídrio rehegua ári, oguerekóvo Tupã árpakuéra. 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.
Set ñemoñarépe guare Lamec, omanóvo, ohechauka pe okẽ oñembotýva. Caín ñemoñarépe guare Lamec ohechauka pe okẽ oñembotýva irundysa porundypa ary jepyʼaraʼã rehegua pahápe. Caín rechaukaha ojehecha vaʼerã kuri peteĩ ñemomarandu ramo ojehekýi hag̃ua peteĩ tekógui ohechauka vaʼekue mbohapy mbaʼereko tenondeguáva profesía rehegua. Haʼe ndoikeséi vaʼekue Ñandejára ñemombaʼeguasúpe Ñandejára heʼiháicha; ohechauka vaʼekue pochy vai oúva ñemyrõgui ha ojuka ityvýrape ha, mbohapyhápe, ndojevyséi vaʼekue hembiapo vaígui.
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.
Caín oikova'ekue umi Pa Tembiapoukapy rehegua ita pehẽ peteĩha he'íva rovái; ko ita pehẽ ohechauka mba'éichapa yvypóra ojoaju Ñandejára ndive, ha ita pehẽ mokõiha ohechauka mba'éichapa yvypóra ojoaju hapicha ndive. Hekopu'ã rechaukaha oikuaauka ha'eha léi omboykéva, noñembyasýiva hembiapo vaikuére. Caín ha Lamec ohechauka mbohapyha ánhel rehegua okẽ ñemboty, oikótava arateĩ rehegua léi og̃uahẽmbotaitéva ndive. Enoc, Matusalén, Lamec ha Noé omoha'anga pe tembiasakue oñepyrũva peteĩha ánhel og̃uahẽvo, Enoc ohechaukáva; upéi og̃uahẽ Lamec, mokõiha ánhel ramo, ha og̃uahẽ Matusalén, pyharepyte sapukái ramo omombaretéva Lamec rehegua mokõiha ánhel marandu; ha upéi Noé, mbohapyha ánhel ramo, ohechauka yporu guasu rehegua okẽ ñemboty.
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 omano po ary pe y guasu mboyve, ha upéva ohechauka umi po ary simbóliko okẽ oñemboty mboyve, pe arateĩ rehegua léi hi'aguĩmava og̃uahẽ vove. Lamech omanóvo 777 ary orekópe, upe javete oñemohu'ã pe séllo ñemoĩ pe tupao ipu'akámava rehe. Upéi, pokõi ára pe árka rokẽ oñemboty mboyve peteĩ milágro rupive, umi mymba oñepyrũ oike pe árkape.
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 omano hague ára ha'e va'ekue umi pokõi ára peteĩha. Pe ñemomarandu paha oñemboty mboyve pe okẽ ha'e va'ekue pe marandu mokõi hendáicha oñeme'ẽva umi mymba jehechauka rupive ha, upéva ndive, peteĩ profesía ñekumpli rupive, upe profesía oñemoherakuã va'ekue opa kuimba'e omano va'ekue apytégui itujavéva rembiasakue pukukue aja. Upe profesía oĩ va'ekue Matusalén rérape, he'iséva ‘ha'e omano vove, oúta.’
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.
Yvyporakuérape g̃uarã ñemomarandu paha haʼevaʼerã katuete peteĩ marandu mokõi pehẽngue oguerekóva, profesía ojerureháicha, ohechaukaháicha umi pokõi ára mymbakuéra ova haguépe, oñepyrũvaʼekue Matusalén ñemano reheve, oñekumplívo Enoc profesía oñemoherakuãvaʼekue itaʼýra réra rupive. Umi pokõi ára mymbakuéra ova haguépe ohechauka pe marandu mokõi pehẽngue oguerekóva, haʼéva Matusalén ñemano ha umi mymba ováva, haʼeha pe ánhel mbohapyha séllo ñemoĩ rehegua marandu. Jesús akóinte omohaʼãnga pe paha pe ñepyrũ rupive, ha Apocalipsis arandukápe pe ánhel mbohapyháre, oñemombeʼúva Apocalipsis kapítulo papoapýpe, oñembojoaju pe ñeʼẽ mokõiha oĩva versíkulo irundýpe, pe pyharepyte sapukái oñembojoaju haguéicha pe ánhel mokõiha marandúre. Ñemomarandu paha akóinte ojehechauka peteĩ marandu hyepypegua ha okapegua ramo, ohechaukaháicha pe joaju profétiko oĩva umi tupão ha umi séllo apytépe Apocalipsis arandukápe. Daniel kapítulo pateĩme oĩva ñemomarandu paha haʼe pe marandu yvate gotyogua ha kuarahyresẽ gotyogua. Matusalén ha umi mymba ováva haʼevaʼekue pe ñemomarandu paha mokõi pehẽngue oguerekóva Noé arakuérape.
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.
Lamech ñemano, 777 rechaukaha reheve, ojokupyty ñemongora ñepyrũ ndive, omanórõ guare Ezekiel rembireko. Upépe oñemoĩ séllo umi heko jeroviáva rehe, Seth ñemoñare omoha’ãngáva, ha upépe avei umi Cain ñemoñare omoha’ãngáva ohupyty pe techaukaha. Enoch ha’e va’ekue pe pokõiha Adam guive, ha omoha’ãnga pe tape rechaukaha alfa peteĩ arapa’ũme oñemohu’ãva pe ñemoñare paha ha pe ñemoñare peteĩha reheve, mokõivéva oñemoha’ãngáva papapy poapy rupive. Umi mokõi Lamech ohechauka pe ñeha’ã ára ñemohu’ã, ha Lamech ñemano omoha’ãnga peteĩ ñeha’ã ára rokẽ oñembotýmava ñemongora ñepyrũme.
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.
Enoc haʼevaʼekue marandeko profétiko álfa ha, profesía remikotevẽ rupi, haʼe ohechaukavaʼerã peteĩ oméga marandeko profétiko rehegua. Upe oméga ojehechauka umi poapy ánga rupive, ohasavaʼekue múndo tujágui múndo pyahúpe oñanduʼỹre ñemano. Enoc ha umi poapy ánga ndohechái ñemano og̃uahẽ mboyve yvy pyahúpe. Pe múndo tuja opa umi pokõi ára mymbakuéra ova haguépe, ha pe múndo pyahu oñepyrũ pokõi ára okyʼỹ reheve. Upe rire, ára 17 guive, po jasy pukukue oky mante, Ñandejára ojoko peve pe ama umi po jasy opakuévo, ára papokõihápe.
Five Months
Po jasy
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 kapítulo porundýpe oĩ po jasy rehegua mokõi testígo, ha upe kapítulope oĩ mbohapy profesía ára pukukue rehegua iñambuéva ojuehegui. Umi po jasy peteĩha oñemombe'u versíkulo pópe; umi po jasy mokõiha oĩ versíkulo pápe, ha umi mbohapysa porundypa peteĩ ary ha papo ára oĩ versíkulo papópe. Umi versíkulo 5, 10 ha 15 ohechauka pe ára pukukue rehegua profesía oñe'ẽva Islam rehe, oguerekóva po jasy rehegua mokõi testígo pe profesía ára pukukue ñepyrũme. Umi versíkulo 5 ha 10 mokõivéva ohechauka po jasy pukukue; upévare, ñe'ẽrysýi ári ñe'ẽrysýi, versíkulo po ha versíkulo pa oñembojoapývo ome'ẽ papo. Upéicharõ, umi po jasy peteĩha ha'e 15, ha umi mbohapysa porundypa peteĩ ary ha papo ára oñemombe'u versíkulo 15-pe. Umi versíkulo 5, 10 ha 15 ñembohysýi ha ñemohenda ohechauka mokõi papo, ha umi mokõi versíkulo tenondeguápe, oñondive oñembojoapývo ome'ẽva papo, oĩ mokõi profesía sapopa ary pukukue rehegua.
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.
Pe versíkulo papo ome’ẽ pe profesía mbohapysa porundypa peteĩ ary ha papo ára pukukue rehegua. Cristo oipyaha pe papapy papo mbohapy versíkulo ryepýpe ha, oiporúvo pe ára profétiko ojehechaukáva umi versíkuloitépe, Ha’e ombojoavy pe papapy 15 ojehechaukáva oñembojoapývo versíkulo po ha pa, ombojo’a hag̃ua pe papo oñemohendávo pe versíkulo papo ykére. Upéi Cristo omohu’ã umi mbohapyve profesía ojuajúva ojuehe papo ára reheve.
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.
Pe mba’e omyesakãva ko kapítulo ha’e Nínive ñorairõ, oiko va’ekue 627-pe, ha hapykuéri, po ary rire, 632-pe, Mohammed ñemano, omoñepyrũva pe po jasy rehegua marandu profétiko peteĩha. Mohammed omano rire pa ary, Persia ñorairõhára atykuéra oñehundipa, oñemoañetévo Mohammed he’i va’ekue oñepu’akataha umi mokõi tetã mbaretére, Persia ha Roma rehe. Upévare, Apocalipsis kapítulo porundy oñepyrũ peteĩ tembiasakue rysýi reheve, Nínive ñorairõme, Persia ha Roma oñorairõ haguépe. Upéi, po ary rire, Mohammed omano, ha péicha oñepyrũ umi sa popa ary versíkulo po rehegua. Pa ary rire, oñepu’aka Persia rehe Nahavand ñorairõme, 642-pe. Islam ombohéra Nahavand ñorairõ “ñemotenondekuéra ñemotenonde.” Apocalipsis kapítulo porundy rehegua umi papo ary peteĩha ohechauka peteĩ po ary pukukue, ha hapykuéri pa ary. Pe ára pukukue rehegua marandu profétiko paha oñemohu’ã 1840-pe, jasypoapy 11-pe. Pe mba’e ojehu mboyve pa ára, Josiah Litch oguenohẽ kuatia ári imarandu oñembopyahu va’ekue, otomanokuéra pu’aka tuichavéva opataha rehegua. Apocalipsis kapítulo porundýpe oñemombe’úva Islam rehegua umi papo ára paha oñemboja’o Josiah Litch rembiapo rupive po árape, ha hapykuéri pa árape, Jesús tapiaite ohechauka rupi pe paha pe ñepyrũ rupive.
We will continue these things in the next article.
Koʼã mbaʼe rehe ñañeʼẽvéta pe artíkulo oúvape.