In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Ing Purwaning Dumadi bab papat lan lima, sarasilah Kain ditandhingake karo sarasilah Set.
Good Lamech and Bad Lamech
Lamech kang Becik lan Lamech kang Ala
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.
Rong garis keturunan kasebut nggambarake prabédan antarané wong-wong kang nemu karusakan lan wong-wong kang kaslametaké, lan sawenèh tedhak turun saka rong garis keturunan kasebut makili ‘pralambang tedhak turun’ kang sajajar saka rong garis keturunan kang dikosokbalèkaké mau. Cain nggambarake sawijining golongan kang ora duwé pamratobat tumrap dosa, lan mung nangisi kaanané dhéwé.
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.
Panjenengané banjur ngandika, Apa kang wis koklakoni? Swarané getihé sadulurmu sesambat marang Ingsun saka ing lemah. Lan saiki kowé kena ing ipat-ipat saka bumi, kang wis mbukak cangkemé kanggo nampani getihé sadulurmu saka tanganmu; Samangsa kowé nggarap lemah, wiwit saiki lemah mau ora bakal mènèhaké kakuwatané marang kowé manèh; kowé bakal dadi wong buronan lan wong kang nglambrang ing bumi. Kain banjur matur marang Pangéran, Paukuman kawula punika langkung awrat tinimbang ingkang saged kawula tanggel. Lah, ing dinten punika Paduka sampun nundhung kawula saking lumahing bumi; saha kawula badhé kasingid saking pasuryan Paduka; kawula badhé dados tiyang buronan saha tiyang ingkang nglambrang wonten ing bumi; saha badhé kelampahan, saben tiyang ingkang manggihi kawula badhé mejahi kawula. Pangéran banjur ngandika marang dhèwèké, Mulané, sapa waé kang matèni Kain bakal tampa piwales tikel pitu. Pangéran banjur maringi tetenger marang Kain, supaya aja nganti ana wong kang nemoni dhèwèké banjur matèni. Kain banjur metu saka ing ngarsané Pangéran lan manggon ing tanah Nod, ing sisih wétané Éden. Purwaning Dumadi 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.
Kain nglambangake golongan wong kang ora gelem mratobat, kang mung nggatekake kahanane dhewe kang nyedhihake, yaiku kahanan kang dituwuhake dening awake dhewe amarga ora gelem ngupaya tumindak becik.
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.
Nanging Panjenengané ora nggatèkaké Kain lan pisungsungé. Kain banjur nepsu banget, sarta ulaté dadi surem. Pangéran banjur ngandika marang Kain, “Yagéné sira nepsu? Lan yagéné ulatira dadi surem? Menawa sira tumindak becik, apa sira ora bakal ditampani? Lan menawa sira ora tumindak becik, dosa ndhedhepi ana ing ngarep lawang. Lan marang sira bakal tumuju pepénginané, sarta sira bakal ngwasani dhèwèké.” Purwaning Dumadi 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Nem Pati—Telung Alfa lan Telung Omega
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.
Ing artikel-artikel sadurungé, kita wis ngenali Enoch minangka pralambang malaékat kapisan, Lamech minangka pralambang malaékat kapindho, Methuselah minangka panguwuh ing tengah wengi, lan Noah minangka malaékat katelu. Lamech saka trahé Seth tilar donya nalika umuré pitung atus pitung puluh pitu taun, limang taun sadurungé banjir gedhé kang dumadi nalika Methuselah tilar donya. Patiné Lamech disusul déning patiné Methuselah limang taun sawisé, mula patiné wong loro iku minangka pralambang patiné garwané Ezekiel, kang banjur disusul déning patiné Jerusalem, garwané Sang Cempé, siji koma lima taun sawisé (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.
Lan aku, Yohanes, weruh kutha suci, Yerusalem anyar, tumurun saka ing swarga saka ngarsané Gusti Allah, kang wis dicawisaké kaya pangantèn putri kang rinengga kanggo garwané. Wahyu 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.
Pati alfa garwané Ezekiel lan pati alfa Lamech, sing gegayutan karo pati omega Yerusalem lan pati omega Methuselah, nglambangaké patiné John Palaiologos, sing limang taun sawisé iku disusul patiné Constantine kaping sewelas ing témbok-témbok Konstantinopel. Garis Lamech nuduhaké mangsa limang taun, kanthi mangsa migrasi kéwan suwéné pitung dina ing pungkasané. Garis Roma Wétan nglambangaké mangsa limang taun, lan uga mangsa patang taun ing sajroning limang taun sakabèhé mau. Garis Ezekiel nglambangaké mangsa rong taun lan uga mangsa siji koma lima taun (1.5). Garis Ezekiel ngenani Babilonia sing nyirnakaké Yerusalem salaras karo pangrusakané Yerusalem kaping pindho déning Roma wiwit taun 66 nganti taun 70. Garis Roma ngenani pangrusakané Yerusalem ngasilaké mangsa patang taun lan uga mangsa telung taun setengah. Saben garis saka patang garis simbolis mau ngasilaké dudu siji, nanging rong mangsa simbolis ing sajroning paseksèné kang asipat profètis.
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, lan garwané Ezekiel nggambaraké tenger alfa saka sawijining mangsa kang dipungkasi kanthi pati omega. Loro saka telung garis kasebut nggambaraké pangepungan kang dipungkasi kanthi patiné padanané dhéwé-dhéwé. Garis sijiné dipungkasi nalika kéwan-kéwan padha mlebu ing prau. Padanan omega kasebut nyelarasaké banjir gedhé ing jamané Noah karo karusakané Jerusalem lan karusakané témbok-témbok Constantinople. Telung pralambang omega iku kabèh nggambaraké panutupané mangsa pacoban nalika angger-angger dina Minggu kang bakal enggal teka iku katetepaké.
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.
Mesthi waé, ing paseksèn bab prau Nuh ora ana pangepungan, nanging mesthiné kudu ana dalan miring kanggo mlebu ing prau iku. Yèn dalan miring kanggo ngunggahaké muatan iku dianggep minangka pralambang dalan miring kanggo pangepungan, mula telung paseksèn bab pati iku kabèh nuduhaké anané pangepungan. Ing alur prastawa Romawi bab karusakané Yérusalèm wiwit taun 66 nganti 70, ana pangepungan déning Cestius ing taun 66 lan pangepungan kapindho déning Titus ing taun 70.
Four Years
Patang Taun
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.
Patang taun kang dipungkasi kanthi pangepungan Constantinople ing taun 1453 nggambarake mangsa patang taun kapindho ing pameca Islam bab “limang sasi” ing Wahyu bab sanga. Mangsa patang taun kapisan ing pameca bab “limang sasi” yaiku wiwit taun 1333 nganti taun 1337 sajrone pangepungan Nicomedia. Pangepungan iku uga nggambarake pungkasane telung puluh wolu taun wiwit tanggal 27 Juli 1299. Rong prastawa pangrusakan Jerusalem, siji prastawa pangrusakan Constantinople, banjir gedhe lan pangepungan Nicomedia iku limang paseksi tumrap kampanye perang Panium wiwit taun 200 SM nganti taun 198 SM, kang bakal dadi paseksi kaping enem, lan isih ana sawatara liyane.
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.
Kaloro karusakaning Yerusalem kanthi gampang bisa diselarasake, “garis tumumpang garis.” Banjir patopan lan garis Roma Wetan diselarasake lumantar pati alfa lan omega kang padha ana ing kalorone. Kampanye perang Panium kanthi mligi diselarasake karo garis Yehezkiel ing taun 587 SM, amarga kaloro mangsa pangepungan kasebut nggambarake rong taun. Panium digambarake ing Daniel sewelas ayat limalas, kang ndhisiki ayat nembelas kang nggambarake undhang-undhang dina Minggu kang bakal enggal teka, kaya dene karusakaning Yerusalem ing taun 586 SM lan 70 M. Mangsa rong taun saka paprangan Panium lan pangepungan Sidon nggawa saben garis kasebut mlebu ing sejarah kang siningid ing Daniel sewelas ayat patang puluh.
A Sign
Sawijining Tandha
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.
Tenger dalan nubuat kang kapisan ing pangepungan-pangepungan ing rong prastawa karusakane Jerusalem nglambangake sawijining pratandha; Cestius ing taun 66 lan sedane garwane Ezekiel padha-padha minangka pratandha alfa. Lamech uga minangka tenger dalan kapisan, mula, adhedhasar paseksen saka loro mau, Lamech uga minangka pratandha. Umure kang 777 taun nglambangake pratandha pasamuwan kang menang, kang dumadi saka telung unsur: sawijining nabi, sawijining imam, lan sawijining raja.
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.
Kajaba iku, Ingsun uga maringaké dina-dina Sabat-Ku marang wong-wong mau, minangka pratandha ing antarané Ingsun lan wong-wong mau, supaya padha sumurup manawa Ingsun iki Pangéran kang nucèkaké wong-wong mau. Yeheskiel 20:12.
300 Years
300 Taun
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.
Henokh, kang ana ing urutan kapitu wiwit Adam ing trahé Sèt, lumaku bebarengan karo Gusti Allah suwéné 300 taun lan kaangkat menyang swarga. ‘300’ minangka pralambang telung atus bagan para pelopor taun 1843, telung atus juru kotbah Millerit kang cundhuk karo bagan-bagan mau, lan uga wadyabala Gidéon kang cacahé telung atus. Henokh, para juru kotbah Millerit, lan telung atus prajurité Gidéon nglambangaké satus patang puluh papat èwu. Simson njupuk 300 rubah lan ngiket kewan-kewan mau sapasang-sapasang, saéngga nuduhaké cacah 150 lan sawijining pralambang kang kaiket dadi siji kanthi gunggung telung atus.
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 banjur lunga lan nyekel rubah telung atus, nuli njupuk obor, nggathukake buntute rubah-rubah mau loro-loro, sarta masang obor siji ing antarane saben buntut loro. Sawise obor-obor mau diurubake, rubah-rubah mau diculake menyang pategalan wong Filistin kang gandume durung dieneni, temah ngobong entek tumpukan-tumpukan bendhelan gandum lan gandum kang durung dieneni, dalah kebon-kebon anggur lan wit-wit zaitun. Para Hakim 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Ing bab sanga Kitab Wahyu, rong pameca ngenani Islam kang saben-saben nyakup wektu limang sasi nuduhake “geni” lan “buntut” minangka ciri-cirine 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.
Lan ing sajroning wahyu iku aku weruh jaran-jaran lan para panunggange kaya mangkene: para panunggange padha nganggo kere waja awarna abang geni, biru yakut, lan kuning walirang; endhase jaran-jaran mau kaya endhase singa; lan saka cangkeme metu geni, kumelun, lan walirang. Marga saka telung prakara iki, sapratelone manungsa padha dipateni, yaiku marga saka geni, marga saka kumelun, lan marga saka walirang kang metu saka cangkeme. Amarga dayane ana ing cangkeme lan ing buntute: awit buntute padha kaya ula lan duwe endhas, lan nganggo buntut-buntut iku padha gawe cilaka. Wahyu 9:17–19.
The power of Islam is both in their mouths and their tails.
Kakuwatané Islam dumunung ing cangkemé lan uga ing buntuté.
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.
Lan padha duwe buntut kaya kalajengking, lan ing buntute ana entupe: lan panguwasane yaiku kanggo nglarani manungsa suwene limang sasi. Lan padha duwe ratu kang ngwasani, yaiku malaekating jurang tanpa dhasar, kang jenenge ing basa Ibrani Abaddon, nanging ing basa Yunani jenenge Apollyon. Wahyu 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.
Kakuwatané Islam kanggo nyiksa lan matèni dumunung ing cangkem-cangkem lan buntut-buntuté, kang metu saka cangkem-cangkem lan buntut-buntuté.
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.
Mula Sang Pangeran bakal ngethok sirah lan buntut, pang lan glagah, saka Israel ing sajroning sadina. Wong kang wis tuwa lan kinurmatan iku sirah; dene nabi kang mulangake goroh iku buntut. Awit para panggedhening bangsa iki njalari wong-wong mau padha kesasar; lan wong-wong kang dituntun dening para panggedhe iku padha disirnakake. Yesaya 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 lan Israel nduwèni sesambungan profètis, amarga loro-loroné padha turuné Abraham, lan ing saben garis keturunan, “sirah” iku “kang sepuh lan kinurmatan” lan “buntut” iku “nabi kang mulangaké goroh.” Tumrap Islam, nabi jaman kuna kang mulangaké goroh iku Mohammed. Al-Qur'an nglambangaké goroh-goroh kang njurung walang-walang Islam, lan kang sepuh lan kinurmatan iku kapemimpinan politiké. Islam diarahaké déning tata praja (cangkem), kang dijurung déning goroh-gorohé Al-Qur'an (buntut). Telung atus rubahé Samson dipérang dadi rong golongan kang saben-saben suwéné limang sasi, kang bakal nyiksa lan matèni lumantar geni, kukus lan welirang.
Fire, Smoke and Brimstone
Geni, Keluk lan Welirang
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.
Geni, pega, lan welirang ngemu ciri-ciri nubuat saka telung malaekat. Kang kapisan lan kang pungkasan iku jinis-jinis geni. Oyoding tembung “welirang” nggambarake sumeblaking cahya ilahi. Geni minangka pralambang sawijining pawarta; pega minangka akibat saka pawarta iku lan welirang nandhani manawa pawarta iku asipat agama. Telu-telune iku minangka tiron palsu saka pawarta sejati telung malaekat ing Wahyu patbelas. Tutup dhadha wesi iku digambarake minangka geni, yakintus, lan welirang. Iku minangka tiron palsu saka tutup dhadhane imam agung. Tutup dhadhane imam agung nggambarake wong satus patang puluh papat ewu minangka rolas sesotya manungsa kang digabungake karo Ka-Allahan, kang dilambangake dening Urim lan Thummim. Yakintus ing jaman kuna awarna biru semu ireng kang tuwa, utawa wungu surem. Yakintus ing tutup dhadhane Islam iku jumbuh karo pega kang metu saka cangkem-cangkem (negara) lan buntut-buntut (pasamuwan) Islam.
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.
Kaangkatipun Henokh dhateng swarga sasampunipun lumampah sesarengan kaliyan Gusti Allah salaminipun 300 taun nggayutaken wilangan 300 kaliyan pawartos malaékat kapisan ingkang dumugi ing taun 1798. Pawartos malaékat kapisan punika kaparingan daya ing tanggal 11 Agustus 1840, kanthi kaleksananipun pameca bab gangsal sasi ing Wahyu bab sanga. Kalih mangsa ing bab punika, ingkang saben-saben dangunipun gangsal sasi, dipungandhèngaken, larik tumumpang ing larik. Pangertosan bilih gangsal sasi ing ayat gangsal lan ayat sedasa punika kalih mangsa ingkang béda, ingkang saben-saben dangunipun satus sèket taun, nembé kémawon dipunmangertosi. Nalika kayektèn punika dipunmangertosi, Simson nalèni rubah-rubah dados satus sèket pasangan rubah.
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.
Ing sajarah kenabian Samson (kang ateges “srengéngé”), “kebul” kang metu saka jurang nalika kunci dilambangaké déning paprangan Nineveh, nutupi srengéngé kanthi pepeteng. Para pandhèrèk Miller kanthi bener ngenali katutupané srengéngé déning kebul saka jurang Islam minangka katutupané Injil Kristus, kang dilambangaké déning srengéngé (Samson). Ana sawetara sesambungan liyané antarané paseksèné Samson lan Islam ing kitab Wahyu bab sanga nganti sewelas.
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.
Angka telu tinemu ing riwayaté Samson, yaiku telung dina kang dadi wates wektu tumrap para tamu pahargyan palakrama kanggo mecahaké cangkriman. Samson sesambungan karo wanita telu: bojoné saka Timnah, wanita tuna susila, lan Delilah. Rohé Pangéran tumedhak marang Samson kaping telu: nalika ngadhepi singa, ing Ashkelon, lan ing Lehi. Samson mènèhi Delilah telung wangsulan palsu sadurungé ngandhakaké kang satemené. Angka telu nglambangaké ka-Allahan, uga ka-Allahan palsu kang dumadi saka naga, kéwan, lan nabi palsu, sarta telung pérangan kang mbentuk pasamuwan kang menang.
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.
Telung puluh iku wilangané sawijining imam, lan ana telung puluh kanca kang digawa menyang pésta palakramané Samson. Banjur Samson masang taruhan telung puluh lembar kain lan telung puluh sandhangan manawa para tamu bisa mbatang cangkrimané. Nalika cangkrimané dibocoraké kanthi cidra, Samson matèni telung puluh wong Ashkelon kanggo mbayar taruhané. Wilangan telung puluh iku prasepuluhan profètis saka 300, lan salaras karo Enoch kang lumaku bebarengan karo Gusti Allah suwéné telung atus taun, telung atus rubah kang dicekel Samson lan ditalèni bebarengan dadi satus sèket pasangan iku gegandhèngan karo rong pameca bab limang sasi ing Wahyu bab sangang kang digandhèngaké kanthi metodologi larik tumumpang ing larik. Telung atus iku prasepuluhan profètis saka telung èwu, lan telung èwu nglambangaké kekarèn, dadia kekarèn kang mursid kaya kang dilambangaké déning wong-wong kang mratobat nalika Pentakosta, utawa kekarèn kang ora mursid kaya kang dilambangaké déning wong-wong kang dipatèni déning wong-wong Lewi nalika pambrontakan ing prakara pedhet emas.
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.
Pambalélan ing prastawa pedhèt emas lan wong-wong kang mratobat ing dina Pentakosta loro-loroné padha jumbuh kanthi profètis ing mangsa undhang-undhang dina Minggu kang bakal enggal teka. Sawijining umat kekarèn nggambaraké umat kekarèn saka antarané umat prajanjiané Gusti Allah lan umat kekarèn saka antarané wong-wong kang ana ing sajabané pepanthan umat prajanjiané Gusti Allah. Panyebutan telung èwu kang kapisan ing paseksèné Simson nuduhaké wong-wong Yahudi kang padha nawan Simson supaya wong-wong Filistin padha marem, déné kang kapindho nuduhaké wong-wong Filistin. Pangadilan diwiwiti saka padalemané Gusti Allah, banjur tumrap para buruh ing jam kaping sewelas kang isih ana ing Babil. Paseksèné Simson ngukuhaké pralambang telung èwu minangka umat kekarèn, lan uga ngukuhaké urut-urutané lakuning pangadilan. Henokh lumaku bebarengan karo Gusti Allah suwéné telung atus taun, kanthi mangkono nggambaraké umat kekarèn saka antarané umat prajanjiané Gusti Allah kang ora ngrasakaké pati. Umat kekarèn iku yaiku wong satus patang puluh papat èwu kang ing kitab Wahyu bab pitu dibédakaké karo golongan wong kang cacahé akèh banget.
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.
Prasepuluhan saka 300 iku 30, kang dadi pralambangé imam, lan luwih manèh, angka telu, minangka prasepuluhan saka telung puluh, nglambangaké ka-Allahan, uga ka-Allahan palsu saka naga, kéwan, lan nabi palsu. Angka telu uga nglambangaké pamérangan pasamuwan kang menang dadi telung pérangan, kang dilambangaké déning Prabu Dawud kang wiwit jumeneng raja nalika yuswané telung puluh taun, imam Yusuf kang wiwit leladi nalika yuswané telung puluh taun, lan nabi sarta imam Yéheskièl kang miwiti mangsa paladosané kang suwéné rong puluh loro taun ing taun kaping telung puluh saka siklus Yobel kaping pitulas. Minangka imam, mesthiné yuswané telung puluh taun.
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.’
Saben-saben saka telung entitas simbolis kang digambarake minangka nabi, imam, lan ratu nampa meterai Sabat dina kapitu saka Gusti Allah ing tetenger kang nandhani wiwitaning pangepungan. Paseksi loro bab pati, bebarengan karo paseksi sekunder bab karusakane Yerusalem ing taun 66, menehi telung paseksi yen tetenger pangepungan iku sawijining ‘tandha.’
The Waymark of Transition
Tetenger Pangalihan
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.
Nalika pangepungan diwiwiti, pasamuwané Gusti Allah kang menang lan dumadi saka telung pérangan disègel, kaya kang dilambangaké déning Lamech. Sédané garwané Ezekiel nuduhaké yèn ing tenger dalan kang padha persis iku umat prajanjian sadurungé wis diliwati babar pisan. Tenger dalan iku nandhani owah-owahan saka Laodicea menyang Philadelphia, kang uga digambaraké minangka owahé pasamuwan kang isih perang dadi pasamuwan kang menang, saéngga dadi pasamuwan kawolu kang kalebu ing pitu iku. Ing sajarah Millerite kang gegayutan karo malaékat katelu lan lumaku wiwit tanggal 22 Oktober 1844 nganti pambrontakan taun 1863, tenger dalan iku nggambaraké mangsa taun 1856, nalika James lan Ellen White padha wiwit ngenali gerakan iku minangka gerakan kang sipaté Laodicea. Ing taun 1856 gerakan Millerite kang sipaté Philadelphia malih dadi gerakan Millerite kang sipaté Laodicea. Pitung taun sabanjuré gerakan Millerite kang sipaté Laodicea iku rampung nalika gerakan kasebut dadi pasamuwan Advent Dina Kapitu kang sipaté 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.
Tenger dalan kasebut uga dipralambangake déning taun 313, nalika jaman pasamuwan Smyrna rampung lan jaman pasamuwan Pergamus diwiwiti. Yen dideleng bebarengan, peralihan ing taun 1856 saka Philadelphia kang mursid menyang Laodicea kang ora mursid salaras karo peralihan saka Smyrna kang mursid menyang Pergamus kang ora mursid ing taun 313, lan titik peralihan kasebut uga nuduhake yèn tenger dalan iku minangka tandha. Pangepungan diwiwiti kanthi sawijining tandha, adhedhasar paseksèn saka sawetara seksi. Nalika gerakan malaékat katelu, kang dumadi saka wong satus patang puluh papat ewu, dicap ing wektu sédané Lamech, wong-wong iku dicap lan nyawiji kanthi sampurna nalika padha kaangkat minangka panji, awit tenger dalan kapisan ing tatanan pameca bab pangepungan iku sawijining tandha.
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.
Sédané John Palaiologos nuduhaké tetenger Islam, nalika Roma Wétan dipeksa tundhuk marang Islam. Pangepungan lan pangrusakané Yérusalèm dadi seksi loro tumrap Babil lan Roma. Jangka wektu setaun setengahé Yehezkiel nggambaraké wong-wong Laodikia kang ora gelem ndeleng lan ngrungokaké pawarta pepéling bab bakal digawa dadi tawanané raja ing sisih lor. Pratandhané Cestius nggambaraké wong-wong Filadelfia kang uwal saka raja ing sisih lor. Pratandha loro mau gegayutan karo pawarta kenabian internal, kaya déné angka 777-é Lamekh. Garis tumumpang garis, sagolongan digawa dadi tawanan nalika pangepungan, déné golongan sijiné uwal saka tangané raja ing sisih lor.
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.
Sédané John Palaiologos nglambangaké pawarta kenabian èksternal kanthi nuduhaké perané Islam ing tetenger dalan nalika wong-wong sing dilambangaké déning Lamech diwènèhi cap. Wong-wong sing oncat lan wong-wong sing katangkep sajroning pangepungan lan pangrusakan Jerusalem nandhesaké yèn iya ing tetenger dalan alfa saka mangsa kenabian pangepungan iku watak kawedhar. Golongan loro mau dilambangaké déning Lamech loro. Golongan kang siji awèh pepéling marang Nashville, déné golongan sijiné nampik.
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.
Lan Gusti ngandika marang dhèwèké, Mulané, sapa waé kang matèni Kain bakal nampa piwales tikel pitu. Lan Gusti maringi tetenger marang Kain, supaya sapa waé kang nemoni dhèwèké aja nganti matèni dhèwèké. Purwaning Dumadi 4:15.
The Mark of Rebellion
Tandhaning Pambrontakan
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.
Kain nampa tandha pambalélané. Tandha pambalélané iku dimangertèni minangka pepéling tumrap umat manungsa, yèn wong-wong mau nganti matèni Kain, bakal padha nampa paukumané Gusti Allah kang tikel pitu. Ing sawijining pangertèn, tandha iku bisa dimangertèni minangka pangayoman kang diparingaké Gusti Allah marang Kain, nanging miturut teges profètisé, tandha iku jumbuh karo tandha pepéling bab pambaléla ing kitab pungkasan ing Kitab Suci. Tandhané kéwan ing kitab oméga Wahyu wis dipralambangaké déning tandha pambalélané Kain ing kitab alfa Purwaning Dumadi. Pepéling kang kinandhut ing tandhané Kain yaiku yèn sapa waé kang nuduhaké watak kang padha karo wataké Kain uga bakal ditampik lan diadili déning Gusti Allah. Tandha ing Kain jumbuh karo tandhané kéwan, lan pepéling iku nandhesaké dhawuh supaya ora niru pambalélané Kain awujud matèni seduluré, kang ing kitab Wahyu dilambangaké minangka gambaré kéwan. Niru tumindaké Kain iku ateges mbentuk gambaré Kain. Kain diwènèhi paukuman èksekutif kang tikel pitu, lan ing turunan kaping enem saka Kain, Lamekh mratélakaké yèn dhèwèké wis mbalèni dosané bapakné, nanging paukumané bakal tikel pitu ping pitung puluh.
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 banjur calathu marang para garwane, Adah lan Zillah, Padha rungokna swaraku; he para garwane Lamech, padha gatekna pangucapku: awit aku wus mateni sawijining wong lanang amarga natoni aku, lan sawijining wong anom amarga nglarani aku. Manawa Cain bakal dibelani kanthi piwales kaping pitu, sayekti Lamech kaping pitung puluh pitu. Purwaning Dumadi 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.
Ayat sadurungé iku minangka sing kapisan saka mung telung panggonan ing Sabdané Gusti Allah sing ngandharaké wilangan kanthi cara ping-pingan. Sing pungkasan padha karo sing kapisan.
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.
Pétrus banjur sowan ing ngarsané Panjenengané lan matur, Gusti, menawi sadhèrèk kawula damel dosa dhateng kawula, ngantos kaping pinten kawula kedah ngapunteni piyambakipun? Ngantos kaping pitu? Gusti Yésus ngandika marang Pétrus, Aku ora kandha marang kowé, Nganti kaping pitu, nanging, Nganti kaping pitung puluh ping pitu. Matius 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.
Pitung puluh ping pitu iku patang atus sangang puluh, lan ing sejarah suci ana telung mangsa kang saben-saben suwéné patang atus sangang puluh taun, lan saben mangsa kasebut nggambaraké mangsa pacoban. Ana patang atus sangang puluh taun kang digambaraké kanggo pasucen, kanggo para raja, lan kanggo wadya-bala. Mangsa kanggo para raja diwiwiti nalika Saul dijebadi ing taun 1097 SM lan terus lumaku nganti pangepungan kang kapisan déning Nebuchadnezzar, nalika Daniel digawa dadi tawanan ing taun 607 SM.
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.
Mangsa pacoban patang atus sangang puluh taun kang diparingaké kanggo pasucèn kawiwitan nalika Padaleman Suci Salomo diresmèkaké ing taun 1006 SM lan lumaku nganti Padaleman Suci sawisé pambuwangan diresmèkaké ing taun 516 SM. Déné tumrap wadyabala, patang atus sangang puluh taun iku wiwit taun 457 SM nganti taun 34 M.
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.
Wiwit saka pawarta pepènget bab paukuman tikel pitu lan tandhané Cain nganti tekan paukuman tikel pitung puluh ping pitu tumrap Lamech, iku nglambangaké mangsa pacoban simbolis suwéné patang atus sangang puluh taun. Pambaléla kang dilambangaké déning tandhané Cain digambaraké saya suwé saya ndadra, cundhuk karo alesan kang njalari Gusti Allah nekakaké banjir gedhé.
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.
Lan Gusti Allah mirsa manawa durakaning manungsa ana ing bumi iku gedhe, lan sakehing angen-angen saka pikiraning atine tansah ala bae. Lan Pangeran keduwung anggone wus nitahake manungsa ana ing bumi, sarta sungkawa ing panggalihe. Lan Pangeran ngandika, Ingsun bakal nyirnakake manungsa kang wus Suntitahake saka lumahing bumi; iya manungsa, iya kewan, iya sato kang gumremet, iya manuk-manuk ing awang-awang; awit Ingsun keduwung anggoningsun wus nitahake kabeh iku. Purwaning Dumadi 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.
Lamekh saka generasi kaping enem ing trah Kain digambarake minangka sawijining golongan pambrontak kang ditengeri, beda karo Lamekh saka trah Set. Paseksene Lamekh loro mau padha nuduhake pungkasaning mangsa pacoban: kang siji lumantar panyebutan angka 490, lan sijine lumantar patine. Kalorone ngemot pralambang angka kang gegayutan langsung karo susunan pasamuwan kang menang, kang dumadi saka telung perangan. Lamekh saka trah Kain jumbuh karo telung mangsa kang saben-saben suwene 490 taun tumrap para raja, pasucen, lan wadyabala, dene Lamekh saka trah Set ngemot cap angka pitu tumrap nabi, imam, lan raja. Lamekh saka trah Set iku malaekat kapindho saka telung malaekat ing Wahyu bab patbelas, lan Lamekh saka trah Kain iku malaekat katelu kang ngandharake pepeling bab kewan iku, recane, tenger, lan wilanganing jenenge. Wahyu bab patbelas, ayat 9/11 nuduhake wong-wong kang nampa ipat-ipate Kain.
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.
Lan malaékat kang katelu ngetutaké malaékat-malaékat mau, ngandika kanthi swara sora, Yèn ana wong nyembah kéwan iku lan recané, sarta nampa tetengeré ing bathuké utawa ing tangané, Wong iku bakal ngombé anggur bebenduning Allah, kang diesokaké tanpa kacampuran menyang tuwung dukané; lan bakal kasiksa kalawan geni lan welirang ana ing ngarsané para malaékat kang suci, lan ana ing ngarsané Sang Cempé: Lan keluk saka panyiksané wong-wong iku munggah ing salawas-lawasé: lan wong-wong kang nyembah kéwan iku lan recané, sarta sapa waé kang nampa tetenger jenengé, padha ora olèh palèrèman ing wayah rina utawa wengi. Wahyu 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Wahyu 15:2 nuduhaké sapa wong-wong sing dilambangaké déning Lamekh saka trahé Sèt:
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.
Lan aku weruh kaya déné segara kaca kang kacampuran geni; lan wong-wong kang wus menang nglawan sato iku, nglawan recané, nglawan tandhané, lan nglawan wilanganing jenengé, padha ngadeg ing sadhuwuring segara kaca iku, kanthi nyekel clempungé Gusti Allah. Wahyu 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.
Lamekh saka trah Set nandhani katutupé lawang lumantar patiné. Lamekh saka trah Kain nandhani katutupé lawang sawisé mangsa kasempatan kanggo mratobat kang suwéné patang atus sangang puluh taun. Tandhané Kain iku kudu dideleng minangka pepéling supaya nyingkiri watak kang ngatonaké telung ciri profètis utama. Dhèwèké ora gelem ngibadah marang Gusti Allah miturut pituduhé Gusti Allah; dhèwèké ngatonaké bebendu kang kebak rasa mèri lan matèni adhiné lanang; lan kaping teluné, dhèwèké ora gelem mratobat.
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.
Cain wis nerak angger-angger ing papan watu kapisan saka Angger-angger Sapuluh, kang mratelakake sesambungane manungsa karo Gusti Allah, dene papan kapindho mratelakake sesambungane manungsa karo sapadha-padha. Tandha pambrontakane nuduhake manawa dheweke iku wong kang nerak angger-angger lan ora mratobat. Cain lan Lamech nuduhake lawang kang katutup saka malaekat katelu nalika tekane undhang-undhang dina Minggu kang wis cedhak. Enoch, Methuselah, Lamech lan Noah nggambarake sejarah kang diwiwiti kanthi tekane malaekat kapisan, kang digambarake dening Enoch, tekane Lamech minangka malaekat kapindho, tekane Methuselah minangka panguwuh ing tengah wengi kang menehi daya marang pawarta malaekat kapindho saka Lamech, lan sabanjure Noah minangka malaekat katelu nuduhake lawang kang katutup nalika banjir gedhe.
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 séda gangsal taun sadèrèngipun banjir ageng, lan sédanipun punika nandhani gangsal taun simbolis sadèrèngipun lawang dipuntutup nalika undhang-undhang dinten Minggu ingkang badhé énggal tumeka. Ing nalika Lamech séda ing yuswa 777 taun punika, panyegelan pasamuwan ingkang menang dipuntuntasaken. Lajeng, pitung dinten sadèrèngipun lawang prau ageng dipuntutup kanthi cara adikodrati, kéwan-kéwan wiwit mlebet ing prau ageng.
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.’
Dina sédané Methuselah iku dina kapisan saka pitung dina mau. Pènget pungkasan sadurungé lawang katutup yaiku pawarta rangkep arupa panampilan kéwan-kéwan kang kasatmata, kang dibarengi karo kaleksanané sawijining pameca kang wis dikumandhangaké sadawané riwayat uripé manungsa kang umuré paling dawa ing antarané kabèh wong kang tau mati. Pameca iku kamot ing jeneng Methuselah, kang tegesé ‘nalika dhèwèké séda, iku bakal teka.’
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.
Pawarta pepéling pungkasan tumrap umat manungsa, manut tuntutan nubuat, kudu awujud pawarta rangkep, kaya kang kagambaraké déning pitung dina migrasiné kéwan-kéwan kang kawiwitan nalika Metusalah séda minangka panggeneping nubuaté Henokh kang diwartakaké lumantar jenengé putrané. Pitung dina migrasiné kéwan-kéwan iku nuduhaké yèn pawarta rangkep arupa sédané Metusalah lan kéwan-kéwan kang padha migrasi iku pawarta panyegelan saka malaékat katelu. Gusti Yesus tansah nggambaraké pungkasan kanthi wiwitan, lan ing Kitab Wahyu, malaékat katelu ing Wahyu wolulas dikanthèni swara kapindho ing ayat papat, kaya déné panguwuh ing wayah tengah wengi manunggal karo pawarta malaékat kapindho. Pawarta pepéling pungkasan tansah diwedharaké minangka pawarta internal lan eksternal, kaya kang kagambaraké déning sesambungan profetis antarané pasamuwan-pasamuwan lan segel-segel ing Kitab Wahyu. Pawarta pepéling pungkasan ing Daniel sewelas yaiku pawarta saka lor lan wétan. Metusalah lan kéwan-kéwan kang padha migrasi iku pawarta pepéling pungkasan kang rangkep ing jamané Nuh.
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.
Sédané Lamech kanthi tandha 777 jumbuh karo wiwitané pangepungan, nalika garwané Ezekiel séda. Ing kono wong-wong kang setya, kang dilambangaké déning trahé Seth, padha dimèterai, lan ing kono uga wong-wong kang dilambangaké déning trahé Cain nampa tandha. Enoch iku generasi kapitu wiwit Adam lan nglambangaké tenger alfa ing sawijining mangsa kang dipungkasi déning generasi pungkasan lan generasi kapisan, kang loro-loroné dilambangaké déning angka wolu. Lamech loro iku padha nandhani pungkasané mangsa sih-rahmat, lan sédané Lamech nglambangaké lawang sih-rahmat kang wis katutup ing wiwitané pangepungan.
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.
Enoch minangka alfa ing sejarah pameca, lan awit saka tuntutan pameca, dheweke kudu nuduhake sawijining omega ing sejarah pameca. Omega iku dilambangake dening wolung jiwa kang lunga saka jagad lawas menyang jagad anyar tanpa ngrasakake pati. Enoch lan wolung jiwa iku ora nemoni pati sadurunge tekan ing bumi anyar. Jagad lawas tekan pungkasane sajrone pitung dina migrasine kewan, lan jagad anyar diwiwiti kanthi pitung dina tanpa udan. Banjur, wiwit dina kaping 17, sajrone limang sasi ora ana liya kajaba udan, nganti Gusti Allah nyandhet udan iku ing pungkasaning limang sasi mau, ing dina kaping pitulas.
Five Months
Gangsal Wulan
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.
Ing Wahyu bab sanga ana rong paseksi ngenani limang sasi, lan ing bab kasebut ana telung pameca bab wektu sing béda-béda. Limang sasi kapisan dipratélakaké ing ayat lima; limang sasi kapindho ana ing ayat sepuluh, lan telung atus sangang puluh siji taun lan limalas dina ana ing ayat limalas. Ayat 5, 10 lan 15 nuduhaké pameca bab wektu sing gegayutan karo Islam kanthi rong paseksi ngenani limang sasi ing wiwitané mangsa pameca. Ayat 5 lan 10 padha-padha nuduhaké mangsa limang sasi, mula kanthi larik tumumpang ing larik, ayat lima lan ayat sepuluh yèn dijumlahaké dadi limalas. Mula, limang sasi kapisan iku 15, lan telung atus sangang puluh siji taun lan limalas dina dipratélakaké ing ayat 15. Urutan lan susunan ayat 5, 10 lan 15 nuduhaké rong angka limalas, lan ing rong ayat kapisan sing yèn dijumlahaké dadi limalas kasebut, ana rong pameca bab wektu sing saben-saben suwéné satus sèket taun.
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.
Ayat kaping limalas mratélakaké pameca bab wektu suwéné telung atus sangang puluh siji taun lan limalas dina. Sang Kristus wis ngrajut angka limalas ing sajroning telung ayat, lan kanthi migunakaké wektu profètis kang dipratélakaké ing ayat-ayat iku mau dhéwé, Panjenengané mbedakaké angka 15 kang dilambangaké kanthi njumlahaké ayat kaping lima lan kaping sepuluh, kanggo ndadèkaké limalas tikel loro nalika dijumbuhaké karo ayat kaping limalas. Banjur Sang Kristus mungkasi telung pameca kang padha gegandhèngan iku kabèh kanthi limalas dina.
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.
Kuncining bab punika inggih punika perang ing Nineveh ing taun 627, ingkang gangsal taun sasampunipun, ing taun 632, dipunsusul sédanipun Mohammed ingkang miwiti pameca gangsal sasi ingkang kapisan. Sedasa taun sasampunipun sédanipun Mohammed, wadyabala Persia dipuntumpes, jumbuh kaliyan ramalanipun Mohammed bilih kakuwasan kalih, inggih punika Persia lan Roma, kekalihipun badhé dipunkawonaken. Pramila, Wahyu bab sanga kawiwitan kanthi alur sajarah saking perang ing Nineveh antawisipun Persia lan Roma. Lajeng, gangsal taun sasampunipun, Mohammed séda, saéngga wekdal satus sèket taun ing ayat gangsal kawiwitan. Sedasa taun salajengipun, Persia dipunkawonaken ing perang ing Nahavand ing taun 642. Islam nyebat perang ing Nahavand punika minangka “kamenanganing sadaya kamenangan.” Gangsal welas taun kapisan ing Wahyu bab sanga nggambaraken satunggaling mangsa gangsal taun ingkang dipunsusul sedasa taun. Pameca wekdal ingkang pungkasan rampung ing tanggal 11 Agustus 1840. Sedasa dinten sadèrèngipun prastawa punika, Josiah Litch nerbitaken ramalanipun ingkang sampun dipunenggalaken bab mandheging supremasi Ottoman. Gangsal welas dinten pungkasanipun Islam ing Wahyu bab sanga kapérang déning pakaryanipun Josiah Litch dados gangsal dinten, ingkang dipunsusul sedasa dinten, amargi Yesus tansah nggambaraken pungkasan mawi wiwitan.
We will continue these things in the next article.
Bab-bab punika badhé kita lajengaken ing artikel salajengipun.