In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.

N’isi nke anọ na nke ise nke Jenesis, a na-egosi ọdịiche dị n’etiti usoro ọmụmụ Ken na usoro ọmụmụ Set.

Good Lamech and Bad Lamech

Ezi Lamech na Ajọ Lamech

The two lines represent the contrast between the lost and the saved, and some of the descendants of the two lines represent parallel ‘descendant symbols’ of the contrasted lines. Cain represents a class who possesses no repentance for sin, and only mourns for their own condition.

Usoro ọmụmụ abụọ ahụ na-anọchi anya ọdịiche dị n’etiti ndị furu efu na ndị a zọpụtara, ụfọdụ n’ime ụmụ sitere n’usoro ọmụmụ abụọ ahụ na-anọchikwa anya ‘ihe nnọchianya nke ụmụ agbụrụ’ ndị kwekọrọ ibe ha n’usoro ọmụmụ ndị ahụ a na-egosi ọdịiche ha. Ken na-anọchi anya ìgwè ndị na-enweghị nchegharị maka mmehie, ndị na-eru újú nanị n’ihi ọnọdụ nke onwe ha.

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.

O wee sị, Gịnị ka i mere? Olu ọbara nwanne gị nwoke na-etiku m site n’ala. Ugbu a, a bụrụla gị ọnụ site n’ala, bụ́ nke meghere ọnụ ya ịnata ọbara nwanne gị nwoke n’aka gị; Mgbe ị na-akọ ala, ọ gaghịzi enye gị ike ya; ị ga-abụ onye na-agba ọsọ ndụ na onye na-awagharị awagharị n’ụwa. Ken wee sị Onyenwe anyị, Ntaramahụhụ m karịrị ihe m pụrụ ịnagide. Lee, taa ị chụpụla m n’elu ala; a ga-ezopụkwa m n’ihu gị; m ga-abụkwa onye na-agba ọsọ ndụ na onye na-awagharị awagharị n’ụwa; ọ ga-erukwa na onye ọ bụla hụrụ m ga-egbu m. Onyenwe anyị wee sị ya, Ya mere, onye ọ bụla gburu Ken, a ga-abọ ọbọ okpukpu asaa n’ahụ ya. Onyenwe anyị wee kaa Ken akara, ka onye ọ bụla hụrụ ya ghara igbu ya. Ken wee pụọ n’ihu Onyenwe anyị, biri n’ala Nọd, n’ebe ọwụwa anyanwụ Iden. Jenesis 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.

Ken na-anọchi anya otu ụdị ndị na-adịghị echegharị, bụ́ ndị na-elekwasị anya nanị n’ọnọdụ dị mwute nke onwe ha, nke ha wetara onwe ha site n’ịjụ ịgbalị ime ihe ọma.

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.

Ma o leghị Cain na onyinye ya anya ọma. Iwe wee dị Cain ọkụ nke ukwuu, ihu ya wee gbarụọ. Onyenwe anyị wee sị Cain, Gịnị mere iwe ji dị gị ọkụ? Gịnịkwa mere ihu gị ji gbarụọ? Ọ bụrụ na i mee ezi ihe, ọ bụ na a gaghị anabata gị? Ma ọ bụrụ na i meghị ezi ihe, mmehie dina n’ọnụ ụzọ. Ọ bụkwa gị ka ọ ga-achọsi ike, ị ga-achịkwa ya. Jenesis 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Ọnwụ Isii—Alfa Atọ na Omega Atọ

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.

N’isiokwu ndị gara aga, anyị kọwara Inọk dị ka ihe nnọchianya nke mmụọ ozi nke mbụ, Lemek dị ka ihe nnọchianya nke mmụọ ozi nke abụọ, Metusela dị ka mkpu etiti abalị, na Noa dị ka mmụọ ozi nke atọ. Lemek, onye sitere n’usoro ọmụmụ Set, nwụrụ mgbe ọ dị afọ narị asaa na iri asaa na asaa, afọ ise tupu iju mmiri ahụ, bụ́ mgbe Metusela nwụrụ. Ọnwụ Metusela sochiri ọnwụ Lemek mgbe afọ ise gachara; ya mere, ọnwụ ha bụ ihe atụ nke ọnwụ nwunye Ezikiel, nke ọnwụ Jerusalem, nwunye Nwa Atụrụ ahụ, sochiri mgbe otu afọ na ọkara (1.5) gachara.

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.

Mụ onwe m, Jọn, wee hụ obodo nsọ ahụ, bụ Jerusalem ọhụrụ, ka ọ na-esi n’eluigwe n’ebe Chineke nọ arịdata, nke a kwadebere dị ka nwanyị a na-alụ ọhụrụ e ji ihe ịchọ mma chọọ mma maka di ya. Nkpughe 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.

Ọnwụ alfa nke nwunye Ezekiel na nke Lamech, ndị jikọtara na ọnwụ omega nke Jerusalem na nke Methuselah, bụ ihe nnọchianya nke ọnwụ John Palaiologos, nke ọnwụ Constantine nke iri na otu n’elu mgbidi Constantinople sochiri afọ ise ka e mesịrị. Ahịrị Lamech na-egosi afọ ise, e nwekwara oge ụbọchị asaa ụmụ anụmanụ ji kwaga ebe ọzọ n’ọgwụgwụ ya. Ahịrị Rome nke ọwụwa anyanwụ na-anọchi anya afọ ise, nakwa oge afọ anọ n’ime afọ ise ahụ dum. Ahịrị Ezekiel na-anọchi anya ma afọ abụọ ma afọ otu ntụpọ ise (1.5). Ahịrị Ezekiel banyere otú Babylon si bibie Jerusalem kwekọrọ ná mbibi nke abụọ e bibiri Jerusalem n’aka Rome site n’afọ 66 ruo n’afọ 70. Ahịrị Rome banyere mbibi Jerusalem na-ewepụta ma oge afọ anọ ma oge afọ atọ na ọkara. Nke ọ bụla n’ime ahịrị anọ ahụ bụ́ ihe nnọchianya wepụtara ọ bụghị otu oge bụ́ ihe nnọchianya, kama oge abụọ bụ́ ihe nnọchianya, n’ime akaebe amụma ya.

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 na nwunye Ezekiel na-anọchi anya akara ụzọ alfa nke otu oge nke na-ejedebe n’ọnwụ omega. Abụọ n’ime ahịrị atọ ahụ na-anọchi anya nnọchibido nke na-ejedebe n’ọnwụ ndị ogbo ha n’otu n’otu. Nke ọzọ na-ejedebe mgbe ụmụ anụmanụ na-abanye n’ụgbọ ahụ. Ogbo omega ahụ na-eme ka iju mmiri Noah kwekọọ na mbibi Jerusalem na mbibi mgbidi Constantinople. Akara omega atọ ahụ niile na-anọchi anya mmechi oge amara n’oge iwu Sọnde ahụ nke ga-abịa n’oge na-adịghị anya.

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.

N’ezie, e nweghị nnọchibido n’ihe àmà nke ụgbọ Noah, ma ọ ga-abụrịrị na e nwere ụzọ mgbago iji mee ka e nwee ike ịbanye n’ụgbọ ahụ. Ọ bụrụ na a na-ewere ụzọ mgbago e ji ebu ihe banye n’ụgbọ ahụ dị ka ihe nnọchianya nke ụzọ mgbago e ji eme nnọchibido, mgbe ahụ, ihe àmà atọ ahụ niile nke ọnwụ na-egosi nnọchibido. N’usoro oge nke ndị Rom banyere mbibi Jerusalem site n’afọ 66 ruo n’afọ 70, e nwere nnọchibido nke Cestius mere n’afọ 66 na nnọchibido nke abụọ nke Titus mere n’afọ 70.

Four Years

Afọ Anọ

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.

Afọ anọ ndị jedebere ná nnọchibido Constantinople na 1453 na-anọchi anya oge afọ anọ nke abụọ n’amụma Alakụba banyere “ọnwa ise” dị na Mkpughe isi itoolu. Oge afọ anọ nke mbụ n’amụma banyere “ọnwa ise” ahụ bụ site na 1333 ruo na 1337 n’oge nnọchibido Nicomedia. Nnọchibido ahụ nọchikwara anya njedebe nke afọ iri atọ na asatọ malite na Julaị 27, 1299. Mbibi abụọ nke Jerusalem, otu mbibi nke Constantinople, iju mmiri ahụ na nnọchibido Nicomedia bụ ndị akaebe ise banyere mkpọsa agha Panium site na 200 tupu Kraịst ruo na 198 tupu Kraịst, nke ga-abụ akaebe nke isii, e nwekwara ọtụtụ ndị ọzọ.

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.

Ọ dị mfe ime ka mbibi abụọ e bibiri Jerusalem kwekọọ, “ahịrị n’elu ahịrị.” A na-eme ka iju mmiri ahụ na ahịrị Rom Ọwụwa Anyanwụ kwekọọ site n’ọnwụ alfa na omega ha nwekọrọ. Mkpọsa agha Panium kwekọrọ kpọmkwem na ahịrị Ezikiel nke afọ 587 BC, n’ihi na oge nke ọ bụla n’ime oge nnọchibido abụọ ahụ na-anọchite anya afọ abụọ. A na-anọchite anya Panium n’amaokwu nke iri na ise nke Daniel isi iri na otu, bụ́ nke na-abịa tupu amaokwu nke iri na isii nke na-anọchite anya iwu Sọnde nke ga-abịa n’oge na-adịghị anya, dị nnọọ ka mbibi Jerusalem nke afọ 586 BC na afọ 70 AD mere. Oge afọ abụọ nke agha Panium na nnọchibido Saịdọn na-eme ka nke ọ bụla n’ime ahịrị ndị a banye n’akụkọ ihe mere eme zoro ezo nke Daniel isi iri na otu, amaokwu nke iri anọ.

A Sign

Ihe Ịrịba Ama

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.

Ihe nrịbama ụzọ mbụ nke amụma n’oge nnọchibido metụtara ugboro abụọ ahụ e bibiri Jerusalem na-anọchi anya ihe ịrịba ama; Cestius n’afọ 66 na ọnwụ nwunye Ezekiel bụcha ihe ịrịba ama alfa. Lamech bụkwa ihe nrịbama ụzọ mbụ ahụ, ya mere, dabere n’akaebe abụọ, Lamech bụkwa ihe ịrịba ama. Afọ ndụ ya dị 777 na-anọchi anya ihe ịrịba ama nke chọọchị meriri emeri, nke ihe atọ mejupụtara: onye amụma, onye nchụàjà na eze.

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.

Ọzọkwa, enyere m ha ụbọchị izu ike m, ka ha bụrụ ihe ịrịba ama n’etiti mụ na ha, ka ha wee mara na ọ bụ m bụ Onyenwe anyị nke na-edo ha nsọ. Ezikiel 20:12.

300 Years

Afọ 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.

Enoch, onye bụ onye nke asaa site n’Adam n’usoro ọmụmụ Seth, soro Chineke jee ije ruo afọ 300, e wee kpọrọ ya gaa n’eluigwe. ‘300’ bụ ihe nnọchianya nke eserese narị atọ nke ndị ọsụ ụzọ nke afọ 1843, nke ndị nkwusa narị atọ kwekọrọ na ha bụ́ ndị na-eso Miller, nakwa nke ndị agha Gideon narị atọ. Enoch, ndị nkwusa na-eso Miller na narị mmadụ atọ nke Gideon na-anọchi anya otu narị puku na puku iri anọ na anọ ahụ. Samson weere nkịta ọhịa 300 wee kee ha abụọ abụọ ọnụ, si otú ahụ gosipụta 150 na ihe nnọchianya e kekọtara ọnụ nke ngụkọta ya bụ narị atọ.

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.

Samson wee gaa jide nkịta ọhịa narị atọ, were ọwa ọkụ, tụgharịa ha ka ọdụ ha chee ibe ha, tinyekwa otu ọwa ọkụ n’etiti ọdụ abụọ ọ bụla. Mgbe ọ mụnyesịrị ọwa ndị ahụ ọkụ, ọ hapụrụ ha ka ha banye n’ọka ndị Filistia nke ka guzo n’ubi, wee gbaa ma ùkwù ọka ndị a kpakọtara ọnụ ma ọka nke ka guzo n’ubi, tinyere ubi vaịn na osisi oliv, ọkụ. Ndị Ikpe 15:4, 5.

The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.

Amụma abụọ ahụ nke ọnwa ise banyere Islam dị n’isi nke itoolu nke Mkpughe na-egosi “ọkụ” na “ọdụ” dị ka ihe e ji mara Islam.

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.

Ma otú a ka m si hụ ịnyịnya ndị ahụ n'ọhụụ, na ndị nọ ọdụ n'elu ha, ndị yi ihe nche obi nke ọkụ, nke nkume jasint, na nke sọlfọ: isi ịnyịnya ndị ahụ dịkwa ka isi ọdụm; ọkụ na anwụrụ ọkụ na sọlfọ sikwa n'ọnụ ha pụta. Site n'ihe atọ ndị a ka e gburu otu ụzọ n'ụzọ atọ nke ụmụ mmadụ, site n'ọkụ, site n'anwụrụ ọkụ, na site na sọlfọ nke si n'ọnụ ha pụta. N'ihi na ike ha dị n'ọnụ ha na n'ọdụ ha: n'ihi na ọdụ ha dị ka agwọ ma nwee isi, ha na-ejikwa ọdụ ndị ahụ akpata mmerụ ahụ. Mkpughe 9:17–19.

The power of Islam is both in their mouths and their tails.

Ike okpukpe Alakụba dị ma n’ọnụ ha ma n’ọdụ ha.

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 nwekwara ọdụ dị ka nke akpị, ogwu dịkwa n’ọdụ ha: ike ha bụkwa imerụ ndị mmadụ ahụ ruo ọnwa ise. Ha nwekwara eze na-achị ha, onye bụ mmụọ ozi nke olulu na-enweghị ala, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik, aha ya bụ Apollyon. Nkpughe 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.

Ike okpukpe Alakụba nwere imekpa mmadụ ahụ na igbu mmadụ dị ma n’ọnụ ha ma n’ọdụ ha, bụ́ ndị na-esi n’ọnụ ha na n’ọdụ ha apụta.

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.

N’ihi ya, Onyenwe anyị ga-ebipụ n’Izrel isi na ọdụ, alaka na ahịhịa amị, n’otu ụbọchị. Okenye na onye a na-asọpụrụ bụ isi; onye amụma nke na-akụzi okwu ụgha bụkwa ọdụ. N’ihi na ndị ndú nke ndị a na-eme ka ha kpafuo; a na-ebibikwa ndị ha na-edu. Aịzaya 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 na Israel nwere njikọ n’ụzọ amụma, n’ihi na ha abụọ bụ ụmụ Abraham, n’ahịrị nke ọ bụla, “isi” bụ “onye okenye na onye a na-asọpụrụ,” ebe “ọdụ” bụ “onye amụma nke na-akụzi okwu ụgha.” Onye amụma oge ochie ahụ nke kụziri okwu ụgha bụ Mohammed n’Islam. Koran na-anọchi anya okwu ụgha ndị na-akpali igurube nke Islam, onye okenye na onye a na-asọpụrụ bụkwa ndị ndú ndọrọ ndọrọ ọchịchị ha. A na-eduzi Islam site n’usoro nchịkwa steeti (ọnụ), nke okwu ụgha nke Koran (ọdụ) na-akpali. E kewara nkịta ọhịa narị atọ nke Samson ka ha bụrụ òtù abụọ nke ọnwa ise, ndị ga-eji ọkụ, anwụrụ ọkụ na sọlfọ mekpa ahụ ma gbuo.

Fire, Smoke and Brimstone

Ọkụ, Anwụrụ Ọkụ na Sọlfọ

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.

Ọkụ, anwụrụ ọkụ na sọlfọ nwere njirimara amụma nke ndị mmụọ ozi atọ ahụ. Nke mbụ na nke ikpeazụ bụ ụdị ọkụ. Mgbọrọgwụ okwu “sọlfọ” na-anọchi anya mmụke ìhè nke Chineke. Ọkụ bụ ihe nnọchianya nke ozi; anwụrụ ọkụ bụ ihe ozi ahụ na-akpata, sọlfọ bụkwa ihe e ji amata ozi okpukpe. Ihe atọ ahụ niile bụ ihe nṅomi adịgboroja nke ezi ozi ndị mmụọ ozi atọ ahụ dị na Mkpughe isi iri na anọ. A na-egosipụta ihe mkpuchi obi ígwè ahụ dị ka ọkụ, jasint na sọlfọ. Ọ na-eṅomi ihe mkpuchi obi nnukwu onye nchụàjà n’ụzọ adịgboroja. Ihe mkpuchi obi nnukwu onye nchụàjà na-anọchi anya otu narị puku na puku iri anọ na anọ ahụ dị ka nkume dị oké ọnụ ahịa iri na abụọ bụ mmadụ, ndị e jikọtara na Ịbụ Chineke, nke Urim na Thummim na-anọchi anya ya. Jasint nke oge ochie nwere agba anụnụ anụnụ gwakọtara oji nke gbara ọchịchịrị, ma ọ bụ agba odo odo gbara ọchịchịrị. Jasint nke ihe mkpuchi obi Islam kwekọrọ n’anwụrụ ọkụ na-esi n’ọnụ (ọchịchị) na n’ọdụ (ụka) nke Islam apụta.

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.

Eziokwu ahụ bụ́ na e kuru Inọk gaa n’eluigwe mgbe ya na Chineke jesịrị ije ruo afọ 300 na-ejikọta ọnụ ọgụgụ 300 na ozi mmụọ ozi nke mbụ, nke bịarutere n’afọ 1798. E nyere ozi mmụọ ozi nke mbụ ahụ ike n’abalị 11 nke Ọgọst, 1840, site ná mmezu nke amụma banyere ọnwa ise dị na Nkpughe isi itoolu. E jikọtara oge ọnwa ise abụọ ahụ dị n’isiakwụkwọ ahụ ọnụ, ahịrị n’elu ahịrị. Ọ bụ nanị n’oge na-adịbeghị anya ka a ghọtara na ọnwa ise dị n’amaokwu nke ise na ọnwa ise dị n’amaokwu nke iri bụ oge abụọ dị iche iche, nke ọ bụla bụ afọ otu narị na iri ise. Mgbe a matara eziokwu ahụ, Samsịn kekọtara nkịta ọhịa ndị ahụ ka ha bụrụ ìgwè otu narị na iri ise, nkịta ọhịa abụọ n’ìgwè ọ bụla.

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.

N’akụkọ ihe mere eme nke amụma banyere Samson (nke pụtara “anyanwụ”), “anwụrụ ọkụ” ahụ nke si n’olulu ahụ pụta mgbe agha Nineveh nọchiri anya igodo ahụ, ji ọchịchịrị kpuchie anyanwụ. Ndị na-eso Miller matara n’ụzọ ziri ezi na ikpuchi anyanwụ nke anwụrụ ọkụ si n’olulu okpukpe Alakụba kpatara bụ ikpuchi ozi ọma Kraịst, nke anyanwụ (Samson) nọchiri anya ya. E nwekwara ọtụtụ njikọ ndị ọzọ n’etiti akaebe Samson na okpukpe Alakụba nke dị n’isi nke itoolu ruo nke iri na otu nke akwụkwọ Nkpughe.

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.

A na-ahụ ọnụ ọgụgụ atọ n’akụkọ Samson site n’ụbọchị atọ e nyere ndị ọbịa agbamakwụkwọ ka ha zaa ilu ahụ. Samson na ụmụ nwanyị atọ na-enwe mmekọrịta: nwunye ya si Timnah, nwanyị akwụna ahụ na Delilah. Mmụọ nke Onyenwe anyị na-abịakwasị Samson ugboro atọ: n’ebe ọdụm ahụ nọ, n’Ashkelon nakwa na Lehi. Samson na-enye Delilah azịza ụgha atọ tupu ọ gwa ya eziokwu. Ọnụ ọgụgụ atọ na-anọchi anya Chineke Atọ n’Ime Otu, tinyere atọ n’ime otu adịgboroja nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ, nakwa akụkụ atọ mejupụtara chọọchị mmeri ahụ.

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.

Iri atọ bụ ọnụọgụgụ onye nchụàjà, e nwekwara ndị ibe iri atọ e wetara n’oriri agbamakwụkwọ Samson. Mgbe ahụ, Samson ji ákwà iri atọ na uwe iri atọ gbaa ndị ọbịa ahụ nzọ, na ọ ga-enye ha ihe ndị a ma ọ bụrụ na ha enwee ike ịkọwa ilu ahụ. Mgbe e kpughere azịza ilu ya site n’ịrara ya nye, Samson gburu ndị ikom iri atọ si Ashkelon iji kwụọ ụgwọ nzọ ahụ. Ọnụọgụgụ iri atọ bụ otu ụzọ n’ụzọ iri nke 300 n’ihe gbasara amụma, na n’ikwekọ n’otú Enoch siri soro Chineke jee ije ruo afọ narị atọ, nkịta ọhịa narị atọ ahụ Samson jidere ma kekọta ọnụ abụọ abụọ ka ha bụrụ ìgwè otu narị na iri ise nwere njikọ na amụma abụọ banyere ọnwa ise dị na Mkpughe isi itoolu, bụ́ ndị e ji usoro ahịrị n’elu ahịrị jikọta ọnụ. Narị atọ bụ otu ụzọ n’ụzọ iri nke puku atọ n’ihe gbasara amụma, puku atọ na-anọchikwa anya ìgwè ndị fọdụrụ, ma ọ bụ ìgwè ndị ezi omume fọdụrụ, dị ka ndị chegharịrị na Pentikọst si nọchite anya ya, ma ọ bụ ìgwè ndị ajọ omume fọdụrụ, dị ka ndị ahụ ndị Livaị gburu n’oge nnupụisi nke nwa ehi ọlaedo ahụ si nọchite anya ya.

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.

Ma nnupụisi metụtara nwa ehi ọlaedo ma ndị a tọghatara na Pentikọst na-adakọ n'ụzọ amụma n'oge iwu Sọnde nke ga-abịa n'oge na-adịghị anya. Otu ìgwè ndị fọdụrụnụ na-anọchi anya ìgwè ndị fọdụrụnụ sitere n'etiti ndị Chineke na ha gbara ndụ nakwa ìgwè ndị fọdụrụnụ sitere n'etiti ndị nọ ná mpụga ogige ndị Chineke na ha gbara ndụ. Puku mmadụ atọ mbụ a kpọtụrụ aha n'ịgba àmà Samson bụ ndị Juu jidere Samson iji mee ka obi ndị Filistia dajụọ, ndị nke abụọ bụkwa ndị Filistia. Ikpe na-amalite n'ụlọ Chineke, mgbe nke ahụ gasịrị, ọ na-erute ndị ọrụ awa nke iri na otu bụ́ ndị ka nọ na Babilọn. Ịgba àmà Samson na-akwado puku mmadụ atọ dị ka ihe nnọchianya nke ìgwè ndị fọdụrụnụ, ọ na-akwadokwa usoro a na-agbaso n'ikpe. Inọk sooro Chineke jee ije ruo narị afọ atọ, si otú ahụ na-anọchi anya ìgwè ndị fọdụrụnụ n'etiti ndị Chineke na ha gbara ndụ, ndị na-adịghị edetụ ọnwụ ire. Ìgwè ndị fọdụrụnụ ahụ bụ puku mmadụ otu narị na iri anọ na anọ, bụ́ ndị e gosiri ọdịiche dị n'etiti ha na oké ìgwè mmadụ n'isi nke asaa nke akwụkwọ Mkpughe.

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.

Otu ụzọ n’ụzọ iri nke 300 bụ 30, nke bụ ihe nnọchianya nke onye nchụàjà; ọzọkwa, ọnụọgụ atọ, dị ka otu ụzọ n’ụzọ iri nke iri atọ, na-anọchi anya Chineke Atọ n’Ime Otu, nakwa atọ n’ime otu adịgboroja nke dragọn ahụ, anụ ọhịa ahụ na onye amụma ụgha ahụ. Atọ na-anọchikwa anya nkewa ụzọ atọ nke chọọchị ahụ nwetaworo mmeri, nke ihe nnọchianya ya bụ Eze Devid, onye malitere ịchị mgbe ọ dị afọ iri atọ, Josef onye nchụàjà, onye malitere ije ozi mgbe ọ dị afọ iri atọ, na Ezikiel onye amụma na onye nchụàjà, onye malitere ozi ya nke afọ iri abụọ na abụọ n’afọ nke iri atọ nke okirikiri jubili nke iri na asaa. Dị ka onye nchụàjà, ọ ga-adị afọ iri atọ.

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.’

Nke ọ bụla n’ime ihe nnọchianya atọ ahụ e gosipụtara dị ka onye amụma, onye nchụàjà na eze na-anata akàrà Chineke nke Ụbọchị Izu Ike nke ụbọchị nke asaa n’akara ụzọ nke na-egosi mmalite nnọchibido ahụ. Àmà abụọ nke ọnwụ, tinyere àmà nkwado nke mbibi Jerusalem n’afọ 66, na-enye àmà atọ na-egosi na akara ụzọ nke nnọchibido ahụ bụ ‘ihe ịrịba ama.’

The Waymark of Transition

Akara Ụzọ nke Mgbanwe

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.

Mgbe nnọchibido ahụ malitere, a na-akà chọọchị Chineke nke mmeri, nke nwere akụkụ atọ, akara, dị ka Lamech na-anọchi anya ya. Ọnwụ nwunye Ezekiel na-egosi na n’otu akara ụzọ ahụ kpọmkwem, a gabigawo ndị bụbu ndị ọgbụgba ndụ kpamkpam. Akara ụzọ ahụ na-egosi mgbanwe site na Laodicea gaa na Philadelphia, nke a na-egosipụtakwa dị ka chọọchị na-alụ ọgụ na-agbanwe ghọọ chọọchị mmeri, wee si otú ahụ ghọọ chọọchị nke asatọ nke so n’asaa ahụ. Akara ụzọ ahụ n’akụkọ ihe mere eme nke mmụọ ozi nke atọ n’etiti ndị Millerite, bụ́ akụkọ nke gbatịrị site n’Ọktoba 22, 1844, ruo na nnupụisi nke 1863, nọchiri anya oge afọ 1856 mgbe ma James ma Ellen White malitere ịkọwa òtù ahụ dị ka nke Laodicea. N’afọ 1856, òtù ndị Millerite nke Philadelphia gbanwere ghọọ òtù ndị Millerite nke Laodicea. Afọ asaa ka e mesịrị, òtù ndị Millerite nke Laodicea kwụsịrị mgbe òtù ahụ ghọrọ chọọchị ndị Adventist nke Ụbọchị nke Asaa nke Laodicea.

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.

Akara ụzọ ahụ nwekwara ihe atụ ya n’afọ 313, mgbe ụka Smyrna bịara ná njedebe, ụka Pergamus wee malite. Mgbe a tụkọtara ha ọnụ, mgbanwe nke afọ 1856 site na Philadelphia nke ezi omume gaa na Laodicea nke ajọ omume kwekọrọ na mgbanwe nke afọ 313 site na Smyrna nke ezi omume gaa na Pergamus nke ajọ omume; oge mgbanwe ahụ na-egosikwa akara ụzọ ahụ dị ka ihe ịrịba ama. Nnọchibido ahụ na-amalite site n’ihe ịrịba ama, dị ka ọtụtụ ndị akaebe si agba akaebe. Mgbe a kara ngagharị nke mmụọ ozi nke atọ, nke ndị otu narị puku na puku iri anọ na anọ ahụ mejupụtara, akara n’oge ọnwụ Lamech, a na-akara ha akara ma mee ka ha dị n’otu n’ụzọ zuru okè ka a na-eweli ha elu dị ka ọkọlọtọ, n’ihi na akara ụzọ mbụ nke usoro amụma nke nnọchibido ahụ bụ ihe ịrịba ama.

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.

Ọnwụ John Palaiologos na-egosi akara ụzọ nke Islam, mgbe Islam na-amanye Rom nke Ọwụwa Anyanwụ ido onwe ya n’okpuru ya. Nnọchibido na mbibi Jeruselem na-enye ndị akaebe abụọ banyere Babilọn na Rom. Oge otu afọ na ọkara nke Ezikiel na-anọchi anya ndị Laodisia bụ́ ndị jụrụ ịhụ na ịnụ ozi ịdọ aka ná ntị na eze ugwu ga-adọrọ ha n’agha. Ihe ịrịba ama nke Cestius na-anọchi anya ndị Filadelfia bụ́ ndị na-agbanahụ eze ugwu. Ihe ịrịba ama abụọ ahụ na-ekwu banyere ozi amụma nke ime, dịkwa ka 777 nke Lamek si eme. Ahịrị n’elu ahịrị, a na-adọrọ otu ìgwè n’agha n’oge nnọchibido ahụ, ìgwè nke ọzọ na-agbanahụkwa aka eze ugwu.

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.

Ọnwụ John Palaiologos na-anọchi anya ozi amụma nke mpụga site n’igosipụta ọrụ okpukpe Alakụba na-arụ n’akara ụzọ ahụ ebe a na-akanye ndị Lamech na-anọchi anya ha akara. Ndị gbapụrụ na ndị e jidere n’oge nnọchibido na mbibi Jerusalem na-emesi ya ike na ọ bụ n’akara ụzọ alfa nke oge amụma nke nnọchibido ahụ ka agwa na-apụta ìhè. Ndị Lamech abụọ ahụ na-anọchi anya ìgwè abụọ ahụ. Otu ìgwè na-adọ Nashville aka ná ntị, ma ìgwè nke ọzọ na-ajụ.

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.

Onyenwe anyị wee sị ya, Ya mere, onye ọ bụla nke ga-egbu Ken, a ga-abọ ọbọ n’ahụ ya okpukpu asaa. Onyenwe anyị wee tinye akara n’ahụ Ken, ka onye ọ bụla hụrụ ya ghara igbu ya. Jenesis 4:15.

The Mark of Rebellion

Akara Nnupụisi

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 natara akara nnupụisi ya. A ghọtara akara nnupụisi ya dị ka ịdọ ihe a kpọrọ mmadụ aka ná ntị na ọ bụrụ na ha egbuo Cain, ha ga-anata ikpe Chineke nke okpukpu asaa. N’otu echiche, a pụrụ ịghọta akara ahụ dị ka ụzọ Chineke si nye Cain nchebe, ma n’ihe gbasara amụma, ọ kwekọrọ na akara ịdọ aka ná ntị nke nnupụisi dị n’akwụkwọ ikpeazụ nke Baịbụl. Akara nnupụisi Cain dị n’akwụkwọ alfa bụ́ Jenesis bụ ihe atụ e ji buru ụzọ gosi akara anụ ọhịa ahụ dị n’akwụkwọ omega bụ́ Mkpughe. Ịdọ aka ná ntị nke dị n’akara Cain bụ na Chineke ga-ajụkwa onye ọ bụla na-egosipụta otu ụdị àgwà ahụ Cain nwere ma kpee ya ikpe. Akara dị n’ahụ Cain kwekọrọ n’akara anụ ọhịa ahụ, ịdọ aka ná ntị ahụ na-emesikwa iwu ahụ ike na a gaghị eṅomi nnupụisi Cain nke igbu nwanne ya nwoke, bụ́ nke e gosipụtara na Mkpughe dị ka oyiyi anụ ọhịa ahụ. Iṅomi ihe Cain mere bụ ịmepụta oyiyi Cain. E nyere Cain ikpe mmezu nke okpukpu asaa, n’ọgbọ nke isii sitere na Cain, Lamech ghọtara na ya emeghachila mmehie nna ya, ma na ikpe ya ga-abụ okpukpu asaa nke iri asaa.

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.

Lamech wee sị ndị nwunye ya, Adah na Zillah, Nụrụnụ olu m; unu ndị nwunye Lamech, ṅaanụ ntị n’okwu m: n’ihi na egbuwo m otu nwoke n’ihi ọnyá ọ merụrụ m, na otu nwa okorobịa n’ihi mmerụ ahụ o mere m. Ọ bụrụ na a ga-abọọrọ Cain ọbọ okpukpu asaa, n’ezie, a ga-abọọrọ Lamech ọbọ okpukpu iri asaa na asaa. Jenesis 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.

Amaokwu bu nke a ụzọ bụ nke mbụ n’ime nanị ugboro atọ e ji usoro mmụba gosipụta ọnụọgụgụ n’Okwu Chineke. Nke ikpeazụ dị ka nke mbụ.

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.

Mgbe ahụ, Pita bịakwutere ya wee sị, Onyenwe anyị, ugboro ole ka nwanne m ga-emehie megide m, m wee gbaghara ya? Ruo ugboro asaa? Jizọs sịrị ya, Anaghị m asị gị, Ruo ugboro asaa: kama, Ruo ugboro iri asaa ugboro asaa. Matiu 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.

Iri asaa ugboro asaa bụ narị anọ na iri itoolu, e nwekwara oge atọ nke ọ bụla dị afọ narị anọ na iri itoolu n’akụkọ ihe mere eme dị nsọ, nke ọ bụla n’ime ha na-anọchi anya oge nnwale. Afọ narị anọ na iri itoolu ka e gosipụtara maka ebe nsọ ahụ, maka ndị eze na maka usuu ndị agha ahụ. Oge maka ndị eze malitere mgbe e tere Saul mmanụ n’afọ 1097 T.K. wee gaa n’ihu ruo nnọchibido mbụ Nebuchadnezzar mere, mgbe a dọọrọ Daniel n’agha n’afọ 607 T.K.

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.

Afọ narị anọ na iri itoolu nke oge nnwale e kenyere ebe nsọ ahụ malitere site na nraranye ụlọ nsọ Solomọn n’afọ 1006 tupu Kraịst wee gaa n’ihu ruo na nraranye ụlọ nsọ nke mgbe ndọrọ n’agha gasịrị n’afọ 516 tupu Kraịst. Maka usuu ndị agha ahụ, afọ narị anọ na iri itoolu ahụ si n’afọ 457 tupu Kraịst ruo n’afọ 34 mgbe Kraịst gasịrị.

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.

Oge malitere n’ozi ịdọ aka ná ntị banyere ikpe okpukpu asaa nke Ken na akara ya ruo n’okpukpu asaa ugboro iri asaa nke Lemek na-anọchi anya oge nnwale nke afọ narị anọ na iri itoolu n’ụzọ ihe atụ. A na-egosi nnupụisi nke akara Ken na-anọchi anya dị ka nke na-akawanye njọ nke nta nke nta, n’ụzọ kwekọrọ n’ihe kpaliri Chineke iziga iju mmiri ahụ.

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.

Chineke wee hụ na ajọ omume mmadụ dị ukwuu n’ụwa, nakwa na nzube ọ bụla nke echiche obi ya bụ naanị ihe ọjọọ mgbe niile. Onyenwe anyị wee kwaa ụta na o mere mmadụ n’ụwa, o wee wute ya n’obi. Onyenwe anyị wee sị, M ga-ekpochapụ mmadụ nke m kere n’elu ụwa; ma mmadụ, ma anụmanụ, ma ihe na-akpụ akpụ, ma nnụnụ nke mbara igwe; n’ihi na ana m akwa ụta na m mere ha. Jenesis 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.

A na-egosi Lemek nke ọgbọ nke isii n’usoro ọmụmụ Ken dị ka òtù ndị nnupụisi a kara akara, n’adịghị ka Lemek nke usoro ọmụmụ Set. Akaebe nke Lemek abụọ ahụ na-egosi mmechi oge nnwale: nke otu site n’igosipụta 490, nke ọzọkwa site n’ọnwụ ya. Ha abụọ nwere ihe nnọchianya dị n’ọnụọgụgụ nke metụtara kpọmkwem nhazi akụkụ atọ nke ụka ahụ nke meriri emeri. Lemek nke Ken kwekọrọ na oge atọ nke afọ 490 nke ọ bụla maka ndị eze, ebe nsọ na usuu ndị agha, ebe Lemek nke Set nwere akàrà nke ọnụọgụgụ asaa maka onye amụma, onye nchụàjà na eze. Lemek nke Set bụ onye nke abụọ n’ime ndị mmụọ ozi atọ dị ná Mkpughe iri na anọ, Lemek nke Ken bụkwa mmụọ ozi nke atọ nke na-enye ịdọ aka ná ntị banyere anụ ọhịa ahụ, oyiyi ya, akara ahụ na ọnụọgụgụ nke aha ya. Mkpughe iri na anọ, amaokwu 9/11 na-egosi ndị na-anata ọbụbụ ọnụ nke Ken.

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.

Mmụọ ozi nke atọ sokwara ha, na-asị n’oké olu, Ọ bụrụ na onye ọ bụla efe anụ ọhịa ahụ na oyiyi ya ofufe, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, onye ahụ ga-aṅụ mmanya vaịn nke ọnụma Chineke, nke a wụsara n’ime iko iwe ya n’ejighị ihe ọ bụla gwakọta ya; a ga-ejikwa ọkụ na sọlfọ mekpaa ya ahụ n’ihu ndị mmụọ ozi dị nsọ, na n’ihu Nwa Atụrụ ahụ: Anwụrụ ọkụ nke mmekpa ahụ ha na-arịgo elu ruo mgbe ebighị ebi na ebighị ebi: ndị na-efe anụ ọhịa ahụ na oyiyi ya ofufe, na onye ọ bụla na-anata akara aha ya, enweghịkwa izu ike ma n’ehihie ma n’abalị. Nkpughe 14:9–11.

Revelation 15:2 identifies those represented by Seth’s Lamech:

Mkpughe 15:2 na-eme ka a mata ndị Lemek nke agbụrụ Set na-anọchi anya:

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.

M hụkwara ihe dị ka oké osimiri nke enyo, nke a gwakọtara na ọkụ: hụkwa ndị meriworo anụ ọhịa ahụ, na ihe oyiyi ya, na akara ya, na ọnụ ọgụgụ aha ya, ka ha guzo n’elu oké osimiri enyo ahụ, jikwa ụbọ akwara Chineke. Mkpughe 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.

Lemek nke agbụrụ Set ji ọnwụ ya gosi ọnụ ụzọ ahụ e mechiri emechi. Lemek nke agbụrụ Ken na-egosi ọnụ ụzọ ahụ e mechiri emechi n’ọgwụgwụ afọ narị anọ na iri itoolu nke oge nnwale. E kwesịrị ile akara Ken anya dị ka ịdọ aka ná ntị megide agwa gosipụtara njirimara amụma atọ bụ isi. Ọ jụrụ isonye n’ofufe Chineke dị ka ntụziaka Chineke si dị; o gosipụtara ọnụma nke ekworo kpaliri ma gbuo nwanne ya nwoke nke nta, nke atọkwa, ọ jụrụ ichegharị.

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.

Ken emebiela iwu ndị dị na mbadamba nkume nke mbụ nke Iwu Iri ahụ, nke na-akọwa mmekọrịta ụmụ mmadụ na Chineke, ebe mbadamba nkume nke abụọ na-akọwa mmekọrịta ụmụ mmadụ na ibe ha. Akara nnupụisi ya mere ka a mata ya dị ka onye na-emebi iwu, onye na-enweghị nchegharị. Ken na Lemek na-egosi ọnụ ụzọ e mechiri nke mmụọ ozi nke atọ n’oge iwu Sọnde nke ga-abịa n’oge na-adịghị anya. Inọk, Metusela, Lemek na Noa na-anọchi anya akụkọ ihe mere eme nke na-amalite site n’ọbịbịa mmụọ ozi nke mbụ, onye Inọk na-anọchi anya ya, ọbịbịa Lemek dị ka mmụọ ozi nke abụọ, ọbịbịa Metusela dị ka mkpu etiti abalị nke na-enye ozi mmụọ ozi nke abụọ nke Lemek ike, mgbe ahụkwa Noa, dị ka mmụọ ozi nke atọ, na-egosi ọnụ ụzọ e mechiri nke iju mmiri ahụ.

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 nwụrụ afọ ise tupu iju mmiri ahụ, nke a na-egosikwa afọ ise ahụ nke bụ ihe nnọchianya tupu e mechie ọnụ ụzọ n’oge iwu Sọnde nke na-abịa n’oge na-adịghị anya. Ọ bụ mgbe Lamech nwụrụ mgbe ọ dị afọ 777 ka a na-emecha ịka ụka nke meriri emeri akara. Mgbe ahụ, ụbọchị asaa tupu e mechie ọnụ ụzọ ụgbọ ahụ n’ụzọ karịrị ike mmadụ, ụmụ anụmanụ malitere ịbanye n’ụgbọ ahụ.

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.’

Ụbọchị Methuselah nwụrụ bụ ụbọchị mbụ n’ime ụbọchị asaa ahụ. Ịdọ aka ná ntị ikpeazụ tupu e mechie ọnụ ụzọ ahụ bụ ozi nwere akụkụ abụọ: ngosipụta anụmanụ n’ihu anya, nke mmezu nke amụma a nọworo na-ekwupụta n’oge ndụ niile nke nwoke kacha mee agadi n’ime ndị niile nwụtụrụla anwụ so ya. Amụma ahụ dị n’aha Methuselah, nke pụtara ‘mgbe ọ nwụrụ, ọ ga-abịa.’

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.

Ozi ịdọ aka ná ntị ikpeazụ maka ụmụ mmadụ aghaghị, n’ihi ihe amụma chọrọ, ịbụ ozi nwere akụkụ abụọ, dị ka ụbọchị asaa ụmụ anụmanụ ji kwaga si anọchi anya ya, bụ́ ụbọchị ndị malitere mgbe Metusela nwụrụ ná mmezu nke amụma Inọk nke e kwusara site n’aha nwa ya nwoke. Ụbọchị asaa ụmụ anụmanụ ji kwaga na-egosi na ozi ahụ nwere akụkụ abụọ, ya bụ ọnwụ Metusela na ụmụ anụmanụ na-akwaga, bụ ozi ịka akara nke mmụọ ozi nke atọ. Jizọs na-eji mmalite egosipụta njedebe mgbe niile, ma n’akwụkwọ Mkpughe, olu nke abụọ nke amaokwu anọ na-esonyere mmụọ ozi nke atọ nke Mkpughe iri na asatọ, dị nnọọ ka mkpu etiti abalị si sonye n’ozi mmụọ ozi nke abụọ. A na-ewepụta ozi ịdọ aka ná ntị ikpeazụ mgbe niile dị ka ozi nke ime na nke mpụga, dị ka mmekọrịta amụma dị n’etiti ụka ndị ahụ na akara ndị ahụ n’akwụkwọ Mkpughe si anọchi anya ya. Ozi ịdọ aka ná ntị ikpeazụ dị na Daniel iri na otu bụ ozi nke ugwu na ọwụwa anyanwụ. Metusela na ụmụ anụmanụ na-akwaga bụ ozi ịdọ aka ná ntị ikpeazụ ahụ nwere akụkụ abụọ n’oge Noa.

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.

Ọnwụ Lemek nke nwere akara 777 kwekọrọ na mmalite nnọchibido ahụ, mgbe nwunye Ezikiel nwụrụ. Ọ bụ n’ebe ahụ ka a na-aka ndị kwesịrị ntụkwasị obi, ndị agbụrụ Set na-anọchi anya ha, akara; ọ bụkwa n’ebe ahụ ka ndị agbụrụ Ken na-anọchi anya ha na-anata akara ahụ. Enọk bụ onye nke asaa site n’Adam, ọ na-anọchikwa anya akara ụzọ alfa n’oge nke na-ejedebe na ọgbọ ikpeazụ nakwa ọgbọ mbụ, bụ́ ndị ọnụọgụ asatọ na-anọchi anya ha abụọ. Lemek abụọ ahụ na-egosi mmechi oge amara, ọnwụ Lemek na-anọchikwa anya ọnụ ụzọ oge amara e mechiri emechi ná mmalite nnọchibido ahụ.

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.

Inọk bụ alfa nke akụkọ ihe mere eme nke amụma, ọ ghaghịkwa, n’ihi ihe amụma chọrọ, igosi omega nke akụkọ ihe mere eme nke amụma. Mkpụrụ obi asatọ ahụ ndị si n’ụwa ochie banye n’ụwa ọhụrụ n’edetụghị ọnwụ ire na-anọchi anya omega ahụ. Inọk na mkpụrụ obi asatọ ahụ ahụghị ọnwụ tupu ha eruo ụwa ọhụrụ. Ụwa ochie bịara ná njedebe n’ime ụbọchị asaa nke nkwaga ụmụ anụmanụ, ụwa ọhụrụ wee malite site n’ụbọchị asaa mmiri ozuzo na-ezoghị. Mgbe ahụ, malite n’ụbọchị nke 17, ọ dịghị ihe ọzọ a na-enwe ma e wezụga mmiri ozuzo ruo ọnwa ise, ruo mgbe Chineke gbochiri mmiri ozuzo ahụ ná ngwụcha ọnwa ise ahụ, n’ụbọchị nke iri na asaa.

Five Months

Ọnwa Ise

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.

E nwere ndị akaebe abụọ banyere ọnwa ise n’isi nke itoolu nke Mkpughe, e nwekwara amụma oge atọ dị iche iche n’isi ahụ. E gosiri ọnwa ise nke mbụ n’amaokwu nke ise; ọnwa ise nke abụọ dị n’amaokwu nke iri, afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise dịkwa n’amaokwu nke iri na ise. Amaokwu 5, 10 na 15 na-egosi amụma oge gbasara Islam, nke nwere ndị akaebe abụọ nke ọnwa ise ná mmalite oge amụma ahụ. Amaokwu 5 na 10 na-egosi oge ọnwa ise n’otu n’otu; ya mere, ahịrị n’elu ahịrị, amaokwu nke ise na amaokwu nke iri na-agbakọta ọnụ bụrụ iri na ise. Ya mere, ọnwa ise nke mbụ bụ 15, e gosikwara afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise n’amaokwu 15. Usoro na nhazi nke amaokwu 5, 10 na 15 na-egosi iri na ise abụọ, n’amaokwu abụọ mbụ ahụ, ndị ọnụ ọgụgụ ha jikọtara ọnụ na-enye iri na ise, e nwekwara amụma oge abụọ, nke ọ bụla dị afọ otu narị na iri ise.

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.

Amaokwu nke iri na ise na-enye amụma banyere oge nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise. Kraịst akpawo iri na ise n’ime amaokwu atọ, O jikwa oge amụma e depụtara n’ime otu amaokwu ndị ahụ kpọmkwem mee ka ọnụọgụgụ 15, nke a na-anọchi anya ya site n’ịgbakọta amaokwu nke ise na nke iri, pụta iche, iji mee ka iri na ise bụrụ okpukpu abụọ mgbe e dokọtara ya na amaokwu nke iri na ise. Mgbe ahụ, Kraịst ji ụbọchị iri na ise mechie amụma atọ ahụ niile jikọrọ ibe ha.

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.

Ihe bụ isi n’ịghọta isiakwụkwọ a bụ agha a lụrụ na Nineveh n’afọ 627, nke ọnwụ Mohammed sochiri afọ ise ka e mesịrị, n’afọ 632, ọnwụ ahụ wee bụrụ mmalite nke amụma mbụ nke ọnwa ise. Afọ iri mgbe Mohammed nwụsịrị, e bibiri ndị agha Persia, n’ikwekọ n’amụma Mohammed buru na a ga-emeri ike ọchịchị abụọ ahụ, Persia na Rome. Ya mere, Mkpughe isi itoolu na-amalite usoro akụkọ ihe mere eme n’agha Nineveh nke a lụrụ n’etiti Persia na Rome. Mgbe ahụ, afọ ise ka e mesịrị, Mohammed nwụrụ, nke a wee bụrụ mmalite nke afọ otu narị na iri ise nke amaokwu ise. Afọ iri ka e mesịrị, e meriri Persia n’agha Nahavand n’afọ 642. Islam kpọrọ agha Nahavand, “mmeri nke mmeri niile.” Afọ iri na ise mbụ nke Mkpughe isi itoolu na-anọchi anya oge afọ ise nke afọ iri na-esochi. Amụma ikpeazụ gbasara oge gwụchara n’ụbọchị 11 nke Ọgọst, 1840. Ụbọchị iri tupu ihe ahụ emee, Josiah Litch bipụtara amụma ya e melitere banyere njedebe nke ikike ọchịchị kasị elu nke Ottoman. Site n’ọrụ Josiah Litch, e kewara ụbọchị iri na ise ikpeazụ nke Islam dị na Mkpughe isiakwụkwọ itoolu ka ha bụrụ ụbọchị ise, nke ụbọchị iri sochiri, n’ihi na Jizọs na-eji mmalite akọwa ọgwụgwụ mgbe niile.

We will continue these things in the next article.

Anyị ga-aga n’ihu n’ịtụle ihe ndị a n’isiokwu na-esonụ.