In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
A surori na huɗu da na biyar na Farawa, an nuna bambanci tsakanin jerin zuriyar Kayinu da jerin zuriyar Shitu.
Good Lamech and Bad Lamech
Lamek Nagari da Lamek Mugu
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.
Layukan zuriya biyun suna wakiltar bambancin da ke tsakanin ɓatattu da waɗanda aka ceta, kuma wasu daga cikin zuriyar layukan biyu suna wakiltar ‘alamomin zuriya’ masu tafiya daidai da juna na waɗannan layuka masu bambanci. Kayinu yana wakiltar rukunin mutanen da ba sa tuba daga zunubi, sai dai su yi jimami kawai saboda halin da suke ciki.
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.
Ya kuwa ce, Me ka aikata? Muryar jinin ɗan’uwanka tana kuka gare ni daga ƙasa. Yanzu kuwa kai la’ananne ne daga ƙasa, wadda ta buɗe bakinta ta karɓi jinin ɗan’uwanka daga hannunka; Sa’ad da ka noma ƙasa, daga yanzu ba za ta ƙara ba ka ƙarfinta ba; za ka zama mai gudu da mai yawo a duniya. Kayinu kuwa ya ce wa Ubangiji, Hukuncina ya fi ƙarfin juriyata. Ga shi, yau ka kore ni daga fuskar ƙasa; daga fuskarka kuma za a ɓoye ni; zan zama mai gudu da mai yawo a duniya; duk wanda ya same ni kuwa zai kashe ni. Ubangiji kuwa ya ce masa, Saboda haka, duk wanda ya kashe Kayinu, za a ɗauki fansa a kansa ninki bakwai. Ubangiji kuwa ya sa alama a kan Kayinu, don kada wani da ya same shi ya kashe shi. Kayinu kuwa ya fita daga gaban Ubangiji, ya zauna a ƙasar Nod, a gabashin Eden. Farawa 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.
Kayinu yana wakiltar wani rukuni na marasa tuba waɗanda suke mai da hankali kawai ga halin baƙin ciki da suke ciki, wanda su da kansu suka jawo wa kansu ta hanyar ƙin neman aikata nagarta.
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.
Amma bai dubi Kayinu da hadayarsa da yarda ba. Kayinu kuwa ya husata ƙwarai, fuskarsa kuma ta ɓaci. Sai Ubangiji ya ce wa Kayinu, Me ya sa ka husata? Me ya sa kuma fuskarka ta ɓaci? Idan ka aikata nagarta, ba za a karɓe ka ba? Idan kuwa ba ka aikata nagarta ba, zunubi yana kwance a bakin ƙofa. Gare ka ne marmarinsa zai kasance, kai kuwa za ka mallake shi. Farawa 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Mutuwa Shida—Alfa Uku da Omega Uku
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.
A maƙalolin da suka gabata, mun bayyana Anuhu a matsayin alamar mala’ika na farko, Lamek a matsayin alamar mala’ika na biyu, Metusela a matsayin ihun tsakar dare, da Nuhu a matsayin mala’ika na uku. Lamek na zuriyar Shitu ya mutu yana da shekara ɗari bakwai da saba’in da bakwai, shekara biyar kafin ruwan tufana, wanda a lokacinsa Metusela ya mutu. Shekara biyar bayan mutuwar Lamek, mutuwar Metusela ta biyo baya; don haka mutuwarsu alama ce ta mutuwar matar Ezekiyel, wadda mutuwar Urushalima, matar Ɗan Ragon, ta biyo bayanta bayan shekara ɗaya da rabi (1.5).
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.
Ni kuma Yohanna na ga birni mai tsarki, sabuwar Urushalima, tana saukowa daga sama daga wurin Allah, an shirya ta kamar amaryar da aka yi wa ado domin mijinta. Ruʼuya ta Yohanna 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.
Mutuwar alfa ta matar Ezekiyel da ta Lamek, waɗanda suke da alaƙa da mutuwar omega ta Urushalima da ta Metusela, sun wakilci a alamance mutuwar John Palaiologos, wadda mutuwar Constantine na goma sha ɗaya a kan ganuwar Konstantinoful ta biyo bayanta bayan shekaru biyar. Layin Lamek yana nuna shekaru biyar, tare da wani lokaci na kwanaki bakwai na ƙaurar dabbobi a ƙarshensa. Layin Roma ta Gabas yana wakiltar shekaru biyar, da kuma wani lokaci na shekaru huɗu a cikin jimillar shekarun biyar. Layin Ezekiyel yana wakiltar shekaru biyu da kuma shekara ɗaya da rabi (1.5). Layin Ezekiyel game da rushewar Urushalima da Babila ta yi ya yi daidai da rushewar Urushalima ta biyu da Roma ta yi daga shekara ta 66 har zuwa ta 70. Layin Roma na rushewar Urushalima yana samar da lokaci na shekaru huɗu da kuma lokaci na shekaru uku da rabi. Kowane ɗaya daga cikin waɗannan layuka huɗu na alama ya samar da lokuta na alama guda biyu, ba guda ɗaya ba, a cikin shaidarsu ta annabci.
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.
Lamek, John Palaiologos da matar Ezekiyel suna wakiltar alamar matakin alfa a wani zangon lokaci da ke ƙarewa da mutuwa ta omega. Biyu daga cikin layukan nan uku suna wakiltar ƙawanya da ke ƙarewa da mutuwar takwaran kowannensu. Ɗayan kuwa yana ƙarewa da shigar dabbobi cikin jirgin. Takwaran omega yana sanya ambaliyar Nuhu a matsayi ɗaya da halakar Urushalima da rushewar ganuwar Constantinople. Dukkan alamomin omega guda uku suna wakiltar ƙarshen lokacin da ake da damar tuba a lokacin dokar Lahadi da ke gab da zuwa.
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.
Tabbas, babu kawanya a cikin shaidar jirgin Nuhu, amma dole ne ya kasance akwai gangaren hawa domin a iya shiga jirgin. Idan aka ɗauki gangaren hawa na lodawa a matsayin abin da ke wakiltar gangaren hawa na kawanya a alamance, to dukkan shaidu uku na mutuwa suna nuna kawanya. A layin Romawa na halakar Urushalima daga shekara ta 66 zuwa ta 70, Cestius ya yi kawanya a shekara ta 66, Titus kuma ya yi kawanya ta biyu a shekara ta 70.
Four Years
Shekaru Huɗu
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.
Shekaru huɗu da suka ƙare da kawanyar Constantinople a shekara ta 1453 suna wakiltar zangon shekaru huɗu na biyu a cikin annabcin Musulunci na “watanni biyar” da ke cikin Ru’uyar Yohanna sura ta tara. Zangon shekaru huɗu na farko a cikin annabcin “watanni biyar” ya kasance daga shekara ta 1333 har zuwa ta 1337, a lokacin kawanyar Nicomedia. Wannan kawanya kuma ta wakilci cikar shekaru talatin da takwas daga ranar 27 ga Yuli, 1299. Rushewar Urushalima sau biyu, rushewar Constantinople sau ɗaya, ruwan tsufana da kawanyar Nicomedia shaidu biyar ne na yaƙin Panium daga shekara ta 200 kafin haihuwar Almasihu har zuwa shekara ta 198 kafin haihuwar Almasihu, wanda zai zama shaida ta shida, kuma akwai wasu da dama.
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.
Ana iya daidaita rushewar Urushalima duka biyun cikin sauƙi, “layi bisa layi.” Ana daidaita ambaliyar ruwa da layin Roma ta Gabas ta hanyar mutuwar alfa da ta omega da suke da su a bai ɗaya. Ana daidaita yaƙin Panium musamman da layin Ezekiyel na shekara ta 587 kafin haihuwar Almasihu, domin kowane ɗaya daga cikin lokutan kawanya biyun yana wakiltar shekaru biyu. Ana wakiltar Panium a aya ta goma sha biyar ta Daniyel sura ta goma sha ɗaya, wadda ta gabaci aya ta goma sha shida da take wakiltar dokar Lahadi da ke dab da zuwa, kamar yadda rushewar Urushalima a shekara ta 586 kafin haihuwar Almasihu da shekara ta 70 bayan haihuwar Almasihu suka yi. Tsawon shekaru biyun da yaƙin Panium da kawanyar Sidon suka ɗauka yana kawo kowane ɗaya daga cikin waɗannan layuka cikin ɓoyayyen tarihin Daniyel sura ta goma sha ɗaya aya ta arba’in.
A Sign
Wata Alama
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.
Alamar hanya ta farko ta annabci a cikin kewaye-kewayen da aka yi wa Urushalima a lokuta biyun da aka halaka ta tana wakiltar wata alama; Cestius a shekara ta 66 da mutuwar matar Ezekiyel dukansu alamomin alfa ne. Lamek ma shi ne alamar hanya ta farko, saboda haka, bisa shaidar shaidu biyu, Lamek ma alama ne. Yawan shekarunsa 777 yana wakiltar alamar ikilisiya mai nasara wadda ta ƙunshi abubuwa uku: annabi, firist da sarki.
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.
Ƙari ga haka, na kuma ba su ranakun Asabar ɗina, su zama alama tsakanina da su, domin su sani cewa ni ne Ubangiji mai tsarkake su. Ezekiyel 20:12.
300 Years
Shekaru 300
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.
Anuhu, wanda shi ne na bakwai daga Adamu a zuriyar Set, ya yi tafiya tare da Allah na tsawon shekaru 300, kuma aka ɗauke shi zuwa sama. ‘300’ alama ce ta jadawalan majagaba na shekarar 1843 guda ɗari uku, da masu wa’azi mabiyan Miller guda ɗari uku da suka yi daidai da su, da kuma rundunar Gidiyon mai mutum ɗari uku. Anuhu, da masu wa’azi mabiyan Miller, da mutanen Gidiyon ɗari uku suna wakiltar mutanen dubu ɗari da arba’in da huɗu. Samson ya ɗauki diloli 300 ya ɗaure su bibbiyu, ta haka yana nuna 150 da kuma wata alama da aka ɗaure tare wadda jimillarta ta kai ɗari uku.
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.
Sai Samson ya tafi ya kama diloli ɗari uku, ya ɗauki tociloli, ya haɗa su wutsiya da wutsiya, ya sa tocila ɗaya a tsakiya tsakanin wutsiyoyi biyu. Da ya kunna tocilolin kuwa, sai ya sake su a cikin hatsin da ke tsaye a gonakin Filistiyawa, ya ƙone damman hatsin da kuma hatsin da ke tsaye, tare da gonakin inabi da itatuwan zaitun. Alƙalawa 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Annabce-annabce biyu na watanni biyar da suka shafi Musulunci a sura ta tara ta littafin Ru’ya ta Yohanna sun bayyana “wuta” da “wutsiyoyi” a matsayin siffofin Musulunci.
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.
Haka kuwa na ga dawakan a cikin wahayin, da waɗanda suke zaune a kansu, sanye da sulke na ƙirji masu launin wuta, da na shuɗin yakutu, da na kibiritu: kawunan dawakan kuwa kamar kawunan zakoki ne; daga bakunansu kuma wuta, da hayaƙi, da kibiritu suke fitowa. Waɗannan abubuwa uku ne suka kashe kashi ɗaya bisa uku na mutane, wato wuta, da hayaƙi, da kibiritu waɗanda suka fito daga bakunansu. Gama ikonsu yana cikin bakunansu, da kuma cikin wutsiyoyinsu: domin wutsiyoyinsu sun yi kama da macizai, suna kuma da kawuna, da su kuma suke cutarwa. Wahayin Yahaya 9:17–19.
The power of Islam is both in their mouths and their tails.
Ƙarfin Musulunci yana cikin bakunansu da kuma wutsiyoyinsu.
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.
Kuma suna da wutsiyoyi kamar na kunamai, akwai kuma ƙari a wutsiyoyinsu; ikonsu kuwa shi ne su cutar da mutane na tsawon wata biyar. Suna kuma da wani sarki a kansu, shi ne mala’ikan ramin da ba shi da matuƙa, wanda sunansa a harshen Ibrananci Abaddon ne, amma a harshen Helenanci sunansa Apollyon. Ru’ya ta Yohanna 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.
Ikon Musulunci na azabtarwa da kashewa yana cikin bakunansu da wutsiyoyinsu duka biyun, waɗanda ke fitowa daga bakunansu da wutsiyoyinsu.
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.
Saboda haka Ubangiji zai datse kai da wutsiya, reshe da kyauro, daga Isra’ila a rana ɗaya. Dattijo mai daraja shi ne kai; annabin da yake koyar da ƙarya kuwa, shi ne wutsiya. Gama shugabannin wannan jama’a suna ɓatar da su; waɗanda suke ƙarƙashin jagorancinsu kuwa ana hallaka su. Ishaya 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.
Musulunci da Isra’ila suna da alaƙa ta fuskar annabci, domin dukansu ’ya’yan Ibrahim ne, kuma a kowane reshe “kai” shi ne “dattijo mai daraja”, “wutsiya” kuma ita ce “annabin da yake koyar da ƙarya.” A Musulunci, Muhammadu shi ne tsohon annabin da ya koyar da ƙarya. Alƙur’ani yana wakiltar ƙaryace-ƙaryacen da ke zaburar da farar Musulunci, kuma dattijo mai daraja shi ne shugabancinsu na siyasa. Dabarun tafiyar da mulkin ƙasa (baki) ne suke jagorantar Musulunci, waɗanda ƙaryace-ƙaryacen Alƙur’ani (wutsiya) suke zaburarwa. An raba dilolin Samson ɗari uku zuwa rukunoni biyu na watanni biyar, waɗanda za su azabtar, su kuma kashe ta hanyar wuta, da hayaƙi, da kibiritu.
Fire, Smoke and Brimstone
Wuta, Hayaƙi da Kibiritu
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.
Wuta, hayaƙi da kibiritu suna ɗauke da siffofin annabci na mala’iku ukun. Na farko da na ƙarshe nau’o’in wuta ne. Tushen kalmar “kibiritu” yana wakiltar walƙiya ta Allahntaka. Wuta alama ce ta saƙo; hayaƙin kuwa sakamakon saƙon ne, kuma kibiritun yana nuna cewa saƙon na addini ne. Duk ukun jabun saƙon gaskiya na mala’iku ukun Ru’ya ta Yohanna sura ta goma sha huɗu ne. Ana wakiltar sulken ƙirjin ƙarfe da wuta, yasinta da kibiritu. Shi jabu ne na ƙyallen ƙirjin babban firist. Ƙyallen ƙirjin babban firist yana wakiltar mutane dubu ɗari da arba’in da huɗu a matsayin jauharai goma sha biyu na ’yan Adam waɗanda aka haɗa su da Allahntaka, wadda Urim da Thummim suke wakilta. Yasinta ta zamanin dā tana da launin shuɗi mai duhun baƙi, ko shunayya mai duhu. Yasintar sulken ƙirjin Musulunci ta yi daidai da hayaƙin da yake fitowa daga bakuna (gwamnati) da wutsiyoyi (ikilisiya) na Musulunci.
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.
Ɗaukar Anuhu zuwa sama bayan ya yi shekaru 300 yana tafiya tare da Allah tana danganta adadin 300 da saƙon mala’ika na farko wanda ya zo a shekara ta 1798. An ba wa wannan saƙon mala’ika na farko ƙarfi a ranar 11 ga Agusta, 1840, ta wurin cikar annabcin watanni biyar da ke a Ru’ya ta Yohanna sura ta tara. An haɗa zangunan watanni biyar guda biyu da ke cikin wannan sura da juna, layi bisa layi. Sai kwanan nan aka fahimci cewa watanni biyar na aya ta biyar da na aya ta goma zanguna biyu ne mabambanta, kowannensu na shekaru ɗari da hamsin. Sa’ad da aka gane wannan gaskiya, Samson ya ɗaure dilolin da juna a rukuni ɗari da hamsin, kowannensu na diloli biyu.
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.
A cikin tarihin annabci na Samson, (wanda sunansa ke nufin “rana”), “hayakin” da ya fito daga ramin a lokacin mabuɗin da yaƙin Nineba ke wakilta ya rufe rana da duhu. Mabiyan Miller sun gane daidai cewa rufe rana da hayakin ramin Musulunci ya yi shi ne lulluɓe bisharar Almasihu, wadda rana (Samson) take wakilta. Akwai kuma wasu alaƙoƙi da dama tsakanin shaidar Samson da Musuluncin da ke cikin surori na tara zuwa na goma sha ɗaya na Ruʼuya ta Yohanna.
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.
Lamba uku tana bayyana a tarihin Samson ta wurin kwanaki uku da ya kamata baƙin bikin aure su warware kacici-kacicin. Samson ya yi hulɗa da mata uku: matarsa ta Timna, karuwar da Delila. Ruhun Ubangiji ya sauko a kan Samson sau uku: lokacin da ya gamu da zaki, a Ashkelon da kuma a Lehi. Samson ya ba Delila amsoshi uku na ƙarya kafin ya gaya mata gaskiya. Lamba uku tana wakiltar Allahntaka, tare da allahntakar jabu ta dodon, dabbar da annabin ƙarya, da kuma tsarin sassa uku na ikilisiyar mai nasara.
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.
Talatin lambar firist ce, kuma an kawo abokai talatin wurin liyafar auren Samson. Sa’an nan Samson ya yi fare cewa zai ba baƙin zanen lilin talatin da tufafi talatin idan suka iya warware ka-cici-ka-cicin. Da aka tona asirin ka-cici-ka-cicinsa ta hanyar cin amana, Samson ya kashe maza talatin na Ashkelon domin ya biya faren. Adadin talatin shi ne zakkar annabci ta 300, kuma, daidai da tafiyar Enoch tare da Allah na tsawon shekaru ɗari uku, diloli ɗari uku da Samson ya kama ya ɗaure tare biyu-biyu a rukuni ɗari da hamsin suna da alaƙa da annabce-annabce biyu na watanni biyar a Ru’ya ta Yohanna sura ta tara, waɗanda aka haɗa tare ta hanyar tsarin layi bisa layi. Adadin ɗari uku shi ne zakkar annabci ta dubu uku, kuma dubu uku yana wakiltar ragowar jama’a, ko ragowar masu adalci ne kamar yadda waɗanda suka tuba a Fentikos suke wakilta, ko kuma ragowar marasa adalci ne kamar yadda waɗanda Lawiyawa suka kashe a lokacin tawayen maraƙin zinariya suke wakilta.
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.
Tawayen da ya shafi maraƙin zinariya da kuma waɗanda suka tuba a ranar Fentikos duka suna daidaituwa ta fuskar annabci a lokacin dokar Lahadi da ke gab da zuwa. Ragowa guda ɗaya yana wakiltar ragowa daga cikin mutanen alkawarin Allah da kuma ragowa daga cikin waɗanda ba sa cikin garken mutanen alkawarin Allah. Ambaton dubu uku na farko a cikin shaidar Samson yana nufin Yahudawan da suka kama Samson don su kwantar wa Filistiyawa hankali, na biyun kuma yana nufin Filistiyawa. Hukunci yana farawa daga gidan Allah, daga nan kuma ya shafi ma’aikatan sa’a ta goma sha ɗaya waɗanda har yanzu suke cikin Babila. Shaidar Samson tana tabbatar da alamar dubu uku a matsayin ragowa, haka kuma tana tabbatar da jerin matakan gudanar da hukunci. Enok ya yi tafiya tare da Allah har tsawon shekara ɗari uku, ta haka yana wakiltar ragowar mutanen alkawarin Allah waɗanda ba sa ɗanɗana mutuwa. Wannan ragowa shi ne dubu ɗari da arba’in da huɗu waɗanda a babi na bakwai na littafin Ru’uya aka nuna bambancinsu da babban taron.
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.
Kashi ɗaya cikin goma na 300 shi ne 30, wanda shi ne alamar firist, kuma ƙari ga haka, lamba uku, a matsayinta na kashi ɗaya cikin goma na talatin, tana wakiltar allantaka, da kuma allantakar bogi ta dodon, da dabbar, da annabin ƙarya. Uku kuma tana wakiltar rabuwar ikilisiyar da ta yi nasara zuwa sassa uku, wadda Sarki Dauda wanda ya fara mulki sa’ad da yake ɗan shekara talatin, da firist Yusufu wanda ya fara hidima sa’ad da yake ɗan shekara talatin, da kuma annabi kuma firist Ezekiyel wanda ya fara hidimarsa ta shekara ashirin da biyu a shekara ta talatin ta zagayen yubili na goma sha bakwai suke wakilta. A matsayinsa na firist, zai kasance ɗan shekara talatin.
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.’
Kowane ɗaya daga cikin abubuwa uku na alama da aka wakilta a matsayin annabi, firist da sarki yana karɓar hatimin Allah na Asabar ta rana ta bakwai a alamar kan hanya da ke nuna farkon ƙawanyar. Shaidu biyu na mutuwa, tare da shaida ta mataki na biyu ta halakar Urushalima a shekara ta 66, suna samar da shaidu uku da ke nuna cewa alamar kan hanya ta ƙawanyar ‘alama’ ce.
The Waymark of Transition
Alamar Hanya ta Sauyi
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.
Sa’ad da aka fara kawanya, sai a sa wa ikilisiyar Allah mai ɓangarori uku wadda ta yi nasara hatimi, kamar yadda Lamek yake wakiltarta. Mutuwar matar Ezekiyel tana nuna cewa a daidai wannan alamar hanya ne aka bar mutanen alkawari na dā gaba ɗaya a baya. Wannan alamar hanya tana nuna sauyi daga Lawodikiya zuwa Filadelfiya, wanda kuma aka kwatanta shi da sauyin ikilisiyar da ke gwagwarmaya zuwa ikilisiyar da ta yi nasara, ta haka ta zama ikilisiya ta takwas wadda take daga cikin bakwai ɗin. Wannan alamar hanya a tarihin mabiya Miller na mala’ika na uku, wanda ya gudana daga 22 ga Oktoba, 1844, har zuwa tawayen shekarar 1863, ta wakilci zangon shekarar 1856, lokacin da James da Ellen White dukansu suka fara bayyana ƙungiyar a matsayin ta Lawodikiya. A shekarar 1856, ƙungiyar mabiya Miller ta Filadelfiya ta sauya zuwa ƙungiyar mabiya Miller ta Lawodikiya. Shekaru bakwai bayan haka, ƙungiyar mabiya Miller ta Lawodikiya ta ƙare yayin da ƙungiyar ta zama ikilisiyar Adventist ta Ranar Bakwai ta Lawodikiya.
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.
Shekarar 313 kuma tana zama misalin waccan alamar hanya, lokacin da ikilisiyar Smyrna ta ƙare, ikilisiyar Pergamus kuma ta fara. Idan aka haɗa su, sauyin da ya faru a shekara ta 1856 daga Philadelphia mai adalci zuwa Laodicea marar adalci ya yi daidai da sauyin da ya faru daga Smyrna mai adalci zuwa Pergamus marar adalci a shekara ta 313, kuma lokacin da sauyin ya faru yana bayyana alamar hanyar a matsayin alama. Kawanyar tana farawa da alama, bisa ga shaidu da dama. Lokacin da ake sanya hatimi a kan ƙungiyar mala’ika na uku, wadda ta ƙunshi mutane dubu ɗari da arba’in da huɗu, a lokacin mutuwar Lamech, ana sanya musu hatimi kuma suna kasancewa cikin cikakkiyar haɗin kai yayin da ake ɗaga su a matsayin tuta, domin alamar hanya ta farko a tsarin annabci na kawanyar alama ce.
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.
Mutuwar John Palaiologos tana nuna alamar hanya ta Musulunci, lokacin da aka tilasta wa Roma ta Gabas zama ƙarƙashin ikon Musulunci. Kewayewar Urushalima da rushewarta suna ba da shaidu biyu na Babila da Roma. Wa’adin Ezekiyel na shekara ɗaya da rabi yana wakiltar mutanen Lawudikiya waɗanda suka ƙi gani da jin saƙon gargaɗin cewa za a kai su zaman bauta a ƙarƙashin sarkin arewa. Alamar Cestius tana wakiltar mutanen Filadelfiya waɗanda suke tsira daga sarkin arewa. Waɗannan alamu biyu suna magana ne game da saƙon annabci na ciki, kamar yadda lambar Lamek ta 777 take yi. Layi bisa layi, ana kai rukuni ɗaya zaman bauta a lokacin kewayewar, yayin da ɗayan rukunin ke tsira daga hannun sarkin arewa.
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.
Mutuwar John Palaiologos tana wakiltar saƙon annabci na waje ta hanyar bayyana rawar da Musulunci yake takawa a alamar hanyar da ake yi wa waɗanda Lamek yake wakilta hatimi. Waɗanda suka tsere da waɗanda aka kama a lokacin kawanyar Urushalima da halakarta suna jaddada cewa a alamar hanya ta alfa ta lokacin annabci na kawanyar ne hali yake bayyana. Lamek biyun ne suke wakiltar waɗannan rukunoni biyu. Ɗaya daga cikin rukunonin yana yi wa Nashville gargaɗi, ɗayan rukunin kuwa ya ƙi.
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.
Ubangiji kuwa ya ce masa, Saboda haka duk wanda ya kashe Kayinu, za a ɗauki fansa a kansa ninki bakwai. Ubangiji kuwa ya sa wa Kayinu alama, don kada wani da ya same shi ya kashe shi. Farawa 4:15.
The Mark of Rebellion
Alamar Tawaye
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.
Kayinu ya karɓi alamar tawayensa. An fahimci alamar tawayensa a matsayin gargaɗi ga ’yan Adam cewa idan suka kashe Kayinu, za su fuskanci hukuncin Allah mai ninki bakwai. Ta wata fuska, ana iya fahimtar alamar a matsayin kariyar da Allah ya tanada wa Kayinu, amma ta fuskar annabci, tana daidai da alamar tawaye mai ɗauke da gargaɗi da ke cikin littafi na ƙarshe na Littafi Mai Tsarki. Alamar tawayen Kayinu a littafin alfa, wato Farawa, ta kasance misalin annabci na alamar dabbar a littafin omega, wato Ru’ya ta Yohanna. Gargaɗin da ke ƙunshe a alamar Kayinu shi ne cewa duk waɗanda suka nuna hali irin na Kayinu, su ma Allah zai ƙi su, ya kuma hukunta su. Alamar da ke kan Kayinu tana daidai da alamar dabbar, kuma gargaɗin yana jaddada umarnin kada a yi koyi da tawayen Kayinu na kashe ɗan’uwansa, tawayen da aka nuna a Ru’ya ta Yohanna a matsayin surar dabbar. Yin koyi da abin da Kayinu ya yi shi ne samar da surar Kayinu. An ba Kayinu hukuncin zartarwa mai ninki bakwai, kuma a tsara ta shida daga Kayinu, Lamek ya gane cewa ya maimaita zunubin mahaifinsa, amma hukuncinsa zai kasance sau saba’in sau bakwai.
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.
Kuma Lamek ya ce wa matansa, Ada da Zilla, Ku ji muryata; ya ku matan Lamek, ku kasa kunne ga maganata: gama na kashe wani mutum saboda ya raunata ni, da wani saurayi saboda ya ji mini ciwo. Idan za a ɗauki fansar Kayinu ninki bakwai, hakika, za a ɗauki ta Lamek ninki saba’in da bakwai. Farawa 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.
Ayar da ta gabata ita ce ta farko cikin lokuta uku kaɗai da aka bayyana lambobi a Kalmar Allah ta hanyar ninkawa. Karo na ƙarshe kuwa kamar na farko ne.
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.
Sai Bitrus ya zo wurinsa, ya ce, Ya Ubangiji, sau nawa ɗan’uwana zai yi mini laifi, ni kuma in gafarta masa? Har sau bakwai? Yesu ya ce masa, Ba na ce maka, Har sau bakwai ba: sai dai, Har sau saba’in ninki bakwai. Matiyu 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.
Saba'in sau bakwai daidai yake da ɗari huɗu da casa'in, kuma a tarihi mai tsarki akwai zanguna uku na shekaru ɗari huɗu da casa'in kowannensu, kuma kowane zango yana wakiltar wani lokacin gwaji. Akwai shekaru ɗari huɗu da casa'in da aka nuna domin wuri mai tsarki, domin sarakuna, da kuma domin runduna. Zangon sarakuna ya fara ne da shafe Shawulu da mai a shekara ta 1097 kafin haihuwar Almasihu, ya kuma ci gaba har zuwa ƙawanya ta farko da Nebukadnezzar ya yi, lokacin da aka kama Daniyel aka kai shi bauta a shekara ta 607 kafin haihuwar Almasihu.
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.
Shekaru ɗari huɗu da casa’in na lokacin gwaji da aka ware wa wuri mai tsarki sun fara ne da keɓe haikalin Sulemanu a shekara ta 1006 kafin haihuwar Almasihu, suka ci gaba har zuwa keɓe haikalin da aka gina bayan zaman talala a shekara ta 516 kafin haihuwar Almasihu. Ga rundunar kuwa, shekaru ɗari huɗu da casa’in ɗin sun kasance daga shekara ta 457 kafin haihuwar Almasihu har zuwa shekara ta 34 bayan haihuwar Almasihu.
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.
Farawa daga saƙon Kayinu na gargaɗi game da hukunci mai ninki bakwai da kuma alamarsa, har zuwa na Lamek mai ninki bakwai sau saba'in, yana wakiltar wa'adin gwaji na alama na shekaru ɗari huɗu da casa'in. Tawayen da alamar Kayinu take wakilta ana nuna shi yana ci gaba da tsananta, daidai da dalilin da ya sa Allah ya aiko da ambaliyar ruwa.
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.
Allah kuwa ya ga cewa muguntar ɗan Adam ta yi yawa a duniya, kuma kowane tunanin da zuciyarsa take ƙullawa mugunta ne kaɗai kullayaumin. Ubangiji kuwa ya yi nadamar yin ɗan Adam a duniya, ya kuma yi baƙin ciki a zuciyarsa. Ubangiji kuwa ya ce, Zan shafe ɗan Adam da na halitta daga fuskar duniya; ɗan Adam, da dabbobi, da abubuwa masu rarrafe, da tsuntsayen sararin sama; gama na yi nadamar yin su. Farawa 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.
Ana gabatar da Lamek na tsara ta shida a zuriyar Kayinu a matsayin wani rukunin ’yan tawaye da aka yi wa alama, saɓanin Lamek na zuriyar Set. Shaidun Lamek biyun suna nuna ƙarewar lokacin gwaji: ɗaya ta hanyar furucin 490, ɗayar kuma ta hanyar mutuwarsa. Dukansu suna ɗauke da alamomin lambobi masu alaƙa kai tsaye da tsarin sassa uku na ikilisiya mai nasara. Lamek na zuriyar Kayinu ya yi daidai da lokuta uku na shekaru 490 kowannensu, waɗanda suka shafi sarakuna, wuri mai tsarki da runduna, Lamek na zuriyar Set kuwa yana ɗauke da hatimin bakwai ga annabi, firist da sarki. Lamek na zuriyar Set shi ne na biyu daga cikin mala’iku uku na Ru’uya ta Yohanna goma sha huɗu, Lamek na zuriyar Kayinu kuwa shi ne mala’ika na uku wanda yake gabatar da gargaɗi game da dabbar, da siffarta, da alamar, da lambar sunanta. Ru’uya ta Yohanna goma sha huɗu, ayoyi na 9/11 suna nuna waɗanda suke karɓar la’anar Kayinu.
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.
Sai mala'ika na uku ya bi su, yana cewa da babbar murya, Idan wani mutum ya yi wa dabbar da surarta sujada, ya kuma karɓi alamarta a goshinsa, ko a hannunsa, shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba tsantsa a cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala'iku masu tsarki, kuma a gaban Ɗan Ragon: Hayaƙin azabarsu kuma yana tashi har abada abadin: kuma ba su da hutawa da rana ko da dare, su waɗanda suke yi wa dabbar da surarta sujada, da duk wanda yake karɓar alamar sunanta. Ru'ya ta Yohanna 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Ru’uyar da aka yi wa Yohanna 15:2 ta bayyana waɗanda Lamek na zuriyar Set yake wakilta:
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.
Kuma na ga wani abu kamar tekun gilashi wanda aka gauraya da wuta: na kuma ga waɗanda suka yi nasara a kan dabbar, da a kan siffarta, da a kan alamarta, da a kan lambar sunanta, suna tsaye a kan tekun gilashin, suna riƙe da garayun Allah. Wahayin Yahaya 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.
Lamek na zuriyar Shitu yana nuna alamar rufaffiyar ƙofa ta wurin mutuwarsa. Lamek na zuriyar Kayinu yana nuna alamar rufaffiyar ƙofar lokacin gwaji na shekaru ɗari huɗu da casa’in. Ya kamata a ɗauki alamar Kayinu a matsayin gargaɗi game da wani hali da ya bayyana manyan siffofi uku na annabci. Ya ƙi shiga cikin bautar Allah bisa ga umarnin Allah; ya nuna tsananin fushi na hassada, ya kuma kashe ƙaninsa, na uku kuma, ya ƙi tuba.
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.
Kayinu ya karya dokokin da ke kan allo na farko na Dokoki Goma, wanda ke bayyana dangantakar ɗan Adam da Allah, yayin da allo na biyu ke bayyana dangantakar ɗan Adam da ɗan Adam. Alamar tawayensa ta nuna shi a matsayin marar bin doka, wanda bai tuba ba. Kayinu da Lamek suna nuna rufewar ƙofa ta mala’ika na uku a lokacin dokar Lahadi da za ta zo ba da jimawa ba. Anuhu, Metusela, Lamek da Nuhu suna wakiltar tarihin da yake farawa da zuwan mala’ika na farko, wanda Anuhu yake wakilta, da zuwan Lamek a matsayin mala’ika na biyu, da zuwan Metusela a matsayin kukan tsakar dare da ke ba wa saƙon mala’ika na biyu na Lamek iko, sa’an nan Nuhu, a matsayin mala’ika na uku, yana nuna rufewar ƙofa a lokacin Ruwan Tsufana.
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.
Lamek ya mutu shekaru biyar kafin Ruwan Tsufana, kuma hakan yana nuna waɗancan shekaru biyar na alama kafin a rufe ƙofa a lokacin dokar ranar Lahadi da za ta zo nan ba da jimawa ba. A lokacin mutuwar Lamek sa’ad da yake da shekara 777 ne ake kammala yi wa ikilisiya mai nasara hatimi. Sannan, kwanaki bakwai kafin a rufe ƙofar jirgin ta hanyar mu’ujiza, dabbobi suka fara shiga jirgin.
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.’
Ranar da Metusela ya mutu ita ce rana ta farko cikin waɗannan kwanaki bakwai. Gargaɗi na ƙarshe kafin a rufe ƙofar shi ne saƙo mai ɓangarori biyu wanda ya ƙunshi nuna dabbobi a zahiri tare da cikar wani annabci da aka yi ta shelantawa a duk tsawon rayuwar mutumin da ya fi kowa tsawon rai a cikin dukan waɗanda suka taɓa mutuwa. Wannan annabcin yana ƙunshe cikin sunan Metusela, wanda ke nufin ‘sa’ad da ya mutu, zai zo.’
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.
Dole ne, bisa ga larurar annabci, saƙon gargaɗi na ƙarshe ga ’yan Adam ya kasance saƙo mai ɓangarori biyu, kamar yadda kwanaki bakwai na ƙaurar dabbobi suka wakilta, waɗanda suka fara da mutuwar Metusela a cikar annabcin Enok da aka yi shelarsa ta wurin sunan ɗansa. Kwanaki bakwai na ƙaurar dabbobi suna nuna cewa saƙon mai ɓangarori biyu na mutuwar Metusela da dabbobin da suke ƙaura shi ne saƙon sanya hatimi na mala’ika na uku. Yesu koyaushe yana bayyana ƙarshen ta wurin misalin farkon, kuma a cikin Ru’ya ta Yohanna, murya ta biyu ta aya ta huɗu tana haɗuwa da mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha takwas, kamar yadda ihun tsakar dare ya haɗu da saƙon mala’ika na biyu. A koyaushe ana gabatar da saƙon gargaɗi na ƙarshe a matsayin saƙo na ciki da na waje, kamar yadda dangantakar annabci da ke tsakanin ikilisiyoyi da hatimai a cikin littafin Ru’ya ta Yohanna take wakilta. Saƙon gargaɗi na ƙarshe a Daniyel sura ta goma sha ɗaya shi ne saƙon arewa da gabas. Metusela da dabbobin da suke ƙaura su ne saƙon gargaɗi na ƙarshe mai ɓangarori biyu a zamanin Nuhu.
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.
Mutuwar Lamek, wadda take ɗauke da alamar 777, ta yi daidai da farkon ƙawanya, lokacin da matar Ezekiyel ta mutu. A nan ne ake sa wa masu aminci hatimi, waɗanda zuriyar Shitu take wakilta, kuma a nan ne kuma waɗanda zuriyar Kayinu take wakilta suke karɓar alamar. Enok shi ne na bakwai daga Adamu, kuma yana wakiltar alamar hanya ta alfa a wani zangon lokaci da yake ƙarewa da tsarar ƙarshe da kuma ta farko, waɗanda duka biyun lamba takwas take wakilta. Lamek biyun duk suna nuna ƙarshen lokacin gwaji, kuma mutuwar Lamek tana wakiltar rufaffiyar ƙofar lokacin gwaji a farkon ƙawanya.
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.
Anuhu shi ne alfa na tarihin annabci, kuma bisa larurar annabci, dole ne ya nuna wani omega na tarihin annabci. Rayuka takwas waɗanda suka tafi daga tsohuwar duniya zuwa sabuwar duniya ba tare da ɗanɗana mutuwa ba su ne suke wakiltar wannan omega. Anuhu da rayuka takwas ɗin ba su ga mutuwa ba kafin su isa sabuwar ƙasa. Tsohuwar duniya ta ƙare a cikin kwanaki bakwai na ƙaurar dabbobi, sabuwar duniya kuwa ta fara da kwanaki bakwai marasa ruwan sama. Sa'an nan, tun daga rana ta 17, aka yi ta ruwan sama kawai har tsawon watanni biyar, har Allah ya dakatar da ruwan saman a ƙarshen watanni biyar ɗin, a rana ta goma sha bakwai.
Five Months
Watanni Biyar
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.
Akwai shaidu biyu game da watanni biyar a Ruʼuya ta Yohanna sura ta tara, kuma akwai annabce-annabcen lokaci guda uku mabambanta a cikin surar. An bayyana watanni biyar na farko a aya ta biyar; watanni biyar na biyu suna a aya ta goma, kuma shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar suna a aya ta goma sha biyar. Ayoyi 5, 10 da 15 suna nuna annabcin lokaci da ya shafi Musulunci, tare da shaidu biyu na watanni biyar a farkon lokacin annabcin. Ayoyi 5 da 10 dukansu suna nuna tsawon lokaci na watanni biyar, don haka, layi bisa layi, aya ta biyar da aya ta goma sun haɗu su zama goma sha biyar. Saboda haka, watanni biyar na farko su ne 15, kuma an bayyana shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar a aya ta 15. Jeri da tsarin ayoyi 5, 10 da 15 suna nuna goma sha biyar guda biyu, kuma a cikin ayoyi biyu na farko waɗanda idan aka haɗa su suke ba da goma sha biyar, akwai annabce-annabcen lokaci guda biyu, kowannensu na shekaru ɗari da hamsin.
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.
Aya ta goma sha biyar ta bayyana annabcin lokaci na shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar. Kristi ya saƙa adadin goma sha biyar cikin ayoyi uku, kuma ta wurin amfani da lokacin annabci da aka bayyana a cikin waɗannan ayoyin su kansu, ya bambanta adadin 15 wanda haɗa aya ta biyar da ta goma ke wakilta, domin a samar da ninki biyu na goma sha biyar sa’ad da aka daidaita shi da aya ta goma sha biyar. Sa’an nan Kristi ya kammala dukan annabce-annabce ukun da suke da alaƙa da juna da kwanaki goma sha biyar.
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.
Mabuɗin fahimtar surar shi ne yaƙin Nineba a shekara ta 627, sannan bayan shekaru biyar, a shekara ta 632, mutuwar Mohammed ta biyo baya, wadda ta fara annabcin farko na watanni biyar. Shekaru goma bayan mutuwar Mohammed, an hallaka rundunonin Farisa, daidai da hasashen Mohammed cewa za a kayar da manyan daulolin biyu, Farisa da Roma. Saboda haka, sura ta tara ta Ru’ya ta Yohanna ta fara jerin abubuwan tarihi daga yaƙin Nineba tsakanin Farisa da Roma. Sai bayan shekaru biyar Mohammed ya mutu, ta haka aka fara shekaru ɗari da hamsin da aka ambata a aya ta biyar. Bayan shekaru goma, an kayar da Farisa a yaƙin Nahavand a shekara ta 642. Musulunci ya kira yaƙin Nahavand “nasarar nasarori.” Shekaru goma sha biyar na farko na sura ta tara ta Ru’ya ta Yohanna suna wakiltar wani zango na shekaru biyar da shekaru goma suka biyo baya. Annabcin lokaci na ƙarshe ya kai ƙarshensa a ranar 11 ga Agusta, 1840. Kwanaki goma kafin wannan abu ya faru, Josiah Litch ya wallafa hasashensa da ya sabunta game da ƙarewar rinjayen Daular Usmaniyya. Kwanaki goma sha biyar na ƙarshe na Musulunci a sura ta tara ta Ru’ya ta Yohanna sun kasu, ta wurin aikin Josiah Litch, zuwa kwanaki biyar da kwanaki goma suka biyo baya, gama Yesu koyaushe yana bayyana ƙarshen ta wurin farkon.
We will continue these things in the next article.
Za mu ci gaba da tattauna waɗannan batutuwa a talifi na gaba.