In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Mu ssuula ey’okuna n’ey’okutaano ez’ekitabo ky’Olubereberye, olunyiriri lw’obuzaale lwa Kayini lugeraageranyizibwa n’olunyiriri lw’obuzaale lwa Seezi okulaga enjawulo.
Good Lamech and Bad Lamech
Lameka Omulungi ne Lameka Omubi
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.
Ennyiriri zombi ziraga enjawulo eri wakati w’abazikirira n’abalokole, era abamu ku bazzukulu b’ennyiriri zombi bakiikirira ‘obubonero bw’ezzadde’ obukwatagana mu nnyiriri ezo ezigerageranyizibwa okulaga enjawulo yazo. Kayini akiikirira ekiti ky’abantu abatalina kwenenya olw’ekibi, era abanakuwala olw’embeera yaabwe yokka.
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.
N’agamba nti Okoze ki? Eddoboozi ly’omusaayi gwa muganda wo linkaabirira nga liva mu ttaka. Kaakano okolimiddwa okuva ku ttaka, eryayasama akamwa kaalyo okwaniriza omusaayi gwa muganda wo oguva mu mukono gwo; bw’onoolimanga ettaka, teririddamu kukuwa maanyi gaalyo; onoobanga mubundabunda era omutambuze mu nsi. Kayini n’agamba Mukama nti Ekibonerezo kyange kinene okusinga kye nnyinza okugumiikiriza. Laba, ongobye leero ku maaso g’ensi; era nnaakwekebwa eri amaaso go; era nnaabanga mubundabunda era omutambuze mu nsi; era olulituuka buli anansanga ananzita. Mukama n’amugamba nti Kale buli anatta Kayini, anaawoolerwako eggwanga emirundi musanvu. Mukama n’ateeka akabonero ku Kayini, omuntu yenna amusanze alemenga okumutta. Kayini n’ava mu maaso ga Mukama, n’abeera mu nsi y’e Noodi, ku luuyi olw’ebuvanjuba bwa Adeni. Olubereberye 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.
Kayini akiikirira ekibinja ky’abantu abateenenya, abassa essira ku mbeera yaabwe ey’ennaku yokka, gye beereetedde bennyini olw’okugaana okufuba okukola ebirungi.
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.
Naye Kayini n’ekiweebwayo kye teyabisiima. Kayini n’asunguwala nnyo, amaaso ge ne gagwa. Mukama n’agamba Kayini nti, Lwaki osunguwadde? Era lwaki amaaso go gagudde? Bw’onookolanga obulungi, toosiimibwenga? Era bw’otookolenga bulungi, ekibi kibindabinda ku luggi. Era ggwe gwe kinaayayaaniranga, naawe onookifuganga. Olubereberye 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Enfa Mukaaga—Alufa Ssatu ne Omega Ssatu
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.
Mu biwandiiko ebyasembayo twalaga Enoka ng’akabonero ka malayika asooka, Lameka ng’akabonero ka malayika owookubiri, Mesuseera ng’okuleekaana okw’omu ttumbi ne Nuuwa nga malayika owookusatu. Lameka ow’omu lulyo lwa Seezi yafa ng’aweza emyaka lusanvu mu nsanvu mu musanvu, emyaka etaano ng’amataba tegannabaawo, nga Mesuseera yafa amataba we gaaliwo. Okufa kwa Lameka kwaddirirwa okufa kwa Mesuseera nga wayise emyaka etaano, era n’olwekyo okufa kwabwe kabonero k’okufa kwa mukazi wa Ezeekyeri, okwaddirirwa, nga wayise omwaka gumu n’ekitundu (1.5), okufa kwa Yerusaalemi, mukazi w’Omwana gw’Endiga.
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.
Nange Yokaana ne ndaba ekibuga ekitukuvu, Yerusaalemi ekiggya, nga kikka okuva eri Katonda mu ggulu, nga kitegekeddwa ng’omugole ayonjejjezzeddwa ku lwa bba. Okubikkulirwa 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.
Enfa ez’alufa eza mukyala wa Ezeekyeri ne Lameka, ezikwatagana n’enfa ez’omega eza Yerusaalemi ne Mesuseera, zaali bifaananyi eby’okufa kwa John Palaiologos, okwadirirwa, oluvannyuma lw’emyaka etaano, okufa kwa Constantine ow’ekkumi n’omu ku bbugwe wa Constantinople. Olunyiriri lwa Lameka lulaga emyaka etaano, nga ku nkomerero yaagyo waliwo ekiseera eky’ennaku musanvu eky’okusenguka kw’ensolo. Olunyiriri lwa Rooma ey’ebuvanjuba lukiikirira emyaka etaano, era n’ekiseera eky’emyaka ena ekiri mu kiseera kyonna eky’emyaka etaano. Olunyiriri lwa Ezeekyeri lukiikirira emyaka ebiri era n’omwaka gumu n’ekitundu (1.5). Olunyiriri lwa Ezeekyeri olulaga Babulooni ng’ezikiriza Yerusaalemi lukwatagana n’okuzikirizibwa kwa Yerusaalemi okw’omulundi ogw’okubiri okwakolebwa Rooma okuva mu mwaka gwa 66 okutuuka mu gwa 70. Mu lunyiriri lwa Rooma olw’okuzikirizibwa kwa Yerusaalemi muvaamu ekiseera eky’emyaka ena era n’ekiseera eky’emyaka esatu n’ekitundu. Mu buli lumu ku nnyiriri ezo ennya ez’obubonero mwavaamu si ekiseera kimu, wabula ebiseera bibiri eby’obubonero mu bujulirwa bwazo obw’obunnabbi.
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.
Lameka, Yokaana Palaiologos ne mukyala wa Ezeekyeri bakiikirira akabonero k’ekkubo ak’alufa ak’ekiseera ekiggwaako n’okufa kw’omega. Ennyiriri ebbiri ku ssatu zikiikirira okuzingiza okuggwaako n’okufa kw’abo abazikwatagana nazo mu buli lunyiriri. Olunyiriri olulala luggwaako ng’ensolo ziyingira mu lyato. Ekikwatagana nakyo eky’omega kikwataganya amataba ga Nuuwa n’okuzikirizibwa kwa Yerusaalemi n’okuzikirizibwa kwa bbugwe wa Constantinople. Obubonero bw’omega bwonna obusatu bukiikirira okuggwaako kw’ekiseera eky’ekisa mu kiseera ky’etteeka ly’Olusande erinaatera okujja.
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.
Kya lwatu, mu bujulirwa bw’eryato lya Nuuwa temwalimu kuzingiza, naye kiteekwa okuba nga waaliwo olutindo olw’okulinnyirako okusobozesa okuyingira mu lyato. Singa olutindo olw’okutikkirako lutwalibwa ng’ekifaananyi ky’olutindo olw’okuzingiza, olwo obujulirwa bwonna obusatu obw’okufa bulaga okuzingiza. Mu lunyiriri lw’Abaruumi olukwata ku kuzikirizibwa kwa Yerusaalemi okuva mu mwaka 66 okutuuka mu 70, waaliwo okuzingiza okwakolebwa Cestius mu 66 n’okuzingiza okw’okubiri okwakolebwa Titus mu 70.
Four Years
Emyaka Ena
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.
Emyaka ena egikomekkerezebwa n’okuzingizibwa kwa Constantinople mu 1453 gikiikirira ekiseera eky’okubiri eky’emyaka ena mu bunnabbi bw’Obusiraamu obukwata ku “emyezi etaano” obuli mu Okubikkulirwa essuula ey’omwenda. Ekiseera ekyasooka eky’emyaka ena mu bunnabbi obukwata ku “emyezi etaano” kyaliwo okuva mu 1333 okutuuka mu 1337 mu kuzingizibwa kwa Nicomedia. Okuzingizibwa okwo era kwakiikirira okuggwaako kw’emyaka amakumi asatu mu munaana okuva nga 27 Jjulaayi, 1299. Okuzikirizibwa kwa Yerusaalemi emirundi ebiri, okuzikirizibwa kwa Constantinople omulundi gumu, amataba n’okuzingizibwa kwa Nicomedia bye bajulirwa abataano ku lutabaalo lwa Panium okuva mu mwaka gwa 200 nga Kristo tannazaalibwa okutuuka mu mwaka gwa 198 nga Kristo tannazaalibwa, olwandibadde omujulirwa ow’omukaaga, era waliwo n’abalala abawerako.
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.
Okuzikirizibwa kwa Yerusaalemi okw’emirundi gyombi kusobola okukwataganyizibwa awatali buzibu, “olunyiriri ku lunyiriri.” Amataba n’olunyiriri lwa Rooma ey’Ebuvanjuba bikwataganyizibwa olw’okufa kwa alufa ne omega okuli mu byombi. Olutabaalo lw’e Panium lukwataganyizibwa mu ngeri ey’enjawulo n’olunyiriri lwa Ezeekyeri olw’omwaka 587 nga Kristo tannazaalibwa, kubanga buli kimu ku biseera byombi eby’okuzingiza kikiikirira emyaka ebiri. Panium ekiikirirwa mu lunyiriri olw’ekkumi n’ettaano mu Danyeri essuula ey’ekkumi n’emu, olusooka olunyiriri olw’ekkumi n’omukaaga olukiikirira etteeka lya Ssande erinaatera okujja, nga bwe kyali ne ku kuzikirizibwa kwa Yerusaalemi mu 586 nga Kristo tannazaalibwa ne mu 70 oluvannyuma lw’okuzalibwa kwa Kristo. Ekiseera eky’emyaka ebiri eky’olutalo lw’e Panium n’okuzingiza Sidoni kiyingiza buli lumu ku nnyiriri zino mu byafaayo ebikwekeddwa ebiri mu Danyeri essuula ey’ekkumi n’emu olunyiriri olw’amakumi ana.
A Sign
Akabonero
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.
Akabonero k’obunnabbi akasooka akalaga ekkubo mu kuzingizibwa okwaliwo ku mirundi gyombi Yerusaalemi lwe kyazikirizibwa kakiikirira akabonero; Cestius mu 66 n’okufa kwa mukyala wa Ezeekyeri byombi byali bubonero bwa alufa. Lameka naye ye kabonero akasooka akalaga ekkubo, era n’olwekyo, okusinziira ku bujulirwa bw’ababiri, Lameka naye kabonero. Obukulu bwe obw’emyaka 777 bukiikirira akabonero k’ekkanisa empanguzi ekolebwa ebitundu bisatu: nnabbi, kabona ne kabaka.
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.
Era nate ne mbawa ssabbiiti zange, okubeera akabonero wakati wange nabo, balyoke bategeere nga nze Mukama abatukuza. Ezeekyeri 20:12.
300 Years
Emyaka 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.
Enoka, eyali ow’omusanvu okuva ku Adamu mu lunyiriri lw’ezzadde lya Seezi, yatambula ne Katonda okumala emyaka 300 era n’atwalibwa mu ggulu. ‘300’ kabonero k’ebipande eby’abasaale eby’omwaka 1843 ebikumi bisatu, n’ababuulizi Abamillerite ebikumi bisatu abakwatagana nabyo, era n’eggye lya Gidyoni ery’abasajja ebikumi bisatu. Enoka, ababuulizi Abamillerite n’abasajja ba Gidyoni ebikumi bisatu bakiikirira emitwalo kkumi n’ena mu enkumi nnya. Samusooni yatwala ebibe 300 n’abisibira wamu bibiri bibiri, bwatyo n’alaga omuwendo gwa 150 n’akabonero akasibiriddwa awamu nga omugatte gwako gwa bikumi bisatu.
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.
Awo Samusooni n’agenda n’akwata ebibe ebikumi bisatu, n’addira ebirumuli, n’ayolekanya emikira gyabyo, n’ateeka ekirumuli wakati w’emikira ebiri. Awo bwe yamala okukoleeza ebirumuli, n’ata ebibe ne bigenda mu ŋŋaano y’Abafirisuuti eyali ekyayimiridde, n’ayokya ebinywa by’eŋŋaano n’eŋŋaano eyali ekyayimiridde, awamu n’ennimiro z’emizabbibu n’emizeyituuni. Ekyabalamuzi 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Obunnabbi obubiri obukwata ku Busiraamu, nga buli bumu bwa myezi etaano, obuli mu ssuula ey’omwenda ey’ekitabo ky’Okubikkulirwa bulaga “omuliro” ne “emikira” ng’ebiranga Obusiraamu.
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.
Bwe ntyo ne ndaba embalaasi mu kwolesebwa, n’abaali bazituddeko, nga balina eby’omu kifuba eby’omuliro, n’ebya yakinsi, n’ebya kibiriiti: n’emitwe gy’embalaasi gyali ng’emitwe gy’empologoma; era mu kamwa kaazo mwava omuliro n’omukka ne kibiriiti. Olwa bino ebisatu ekitundu eky’okusatu eky’abantu ne kittibwa, olw’omuliro, n’olw’omukka, n’olwa kibiriiti, ebyava mu kamwa kaazo. Kubanga amaanyi gaazo gali mu kamwa kaazo, ne mu mikira gyazo: kubanga emikira gyazo gyali ng’emisota, era gyalina emitwe, era gye zikozesa okukola akabi. Okubikkulirwa 9:17–19.
The power of Islam is both in their mouths and their tails.
Amaanyi g’Obusiraamu gali mu mimwa gyabwe era ne mu mikira gyabwe.
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.
Era zaalina emikira egifaanana ng’egy’enjaba, era mu mikira gyazo mwalimu amaggwa agaluma: era obuyinza bwazo bwali bwa kulumya abantu okumala emyezi etaano. Era zaalina kabaka azifuga, nga ye malayika ow’obunnya obutagira ntobo, erinnya lye mu Lwebbulaniya ye Abaddon, naye mu Luyonaani erinnya lye ye Apollyon. Okubikkulirwa 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.
Amaanyi g’Obusiraamu ag’okubonyaabonya n’okutta gali mu mimwa gyabwe ne mu mikira gyabwe, era gafuluma mu mimwa gyabwe ne mu mikira gyabwe.
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.
Kale Mukama alisalako ku Isiraeri omutwe n’omukira, ettabi n’olufunjo, mu lunaku lumu. Omukadde era ow’ekitiibwa, ye mutwe; ne nnabbi ayigiriza eby’obulimba, ye mukira. Kubanga abakulembeze b’abantu bano babakyamya; n’abo be bakulembera bazikirizibwa. Isaaya 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.
Obusiraamu ne Isiraeri birina akakwate mu bunnabbi, kubanga bombi baana ba Ibulayimu, era mu buli lunyiriri “omutwe” ye “omukadde era ow’ekitiibwa,” ate “omukira” ye “nnabbi ayigiriza obulimba.” Mu Busiraamu, nnabbi ow’edda eyayigiriza obulimba ye Mohammed. Kuraani ekiikirira obulimba obukubiriza enzige z’Obusiraamu, ate omukadde era ow’ekitiibwa bwe bukulembeze bwabwe obw’ebyobufuzi. Obusiraamu bulungamizibwa enkola y’obufuzi bw’eggwanga (akamwa), ekubirizibwa obulimba bwa Kuraani (omukira). Ebibe ebikumi ebisatu ebya Samusooni byayawulwamu ebibinja bibiri eby’emyezi etaano, ebigenda okubonyaabonya n’okutta nga bikozesa omuliro, omukka n’ekibiriiti.
Fire, Smoke and Brimstone
Omuliro, Omukka n’Ekibiriiti
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.
Omuliro, omukka ne kibiriiti birina engeri ez’obunnabbi ez’abamalayika abasatu. Ekisooka n’ekisembayo bika bya muliro. Ekikolo ky’ekigambo “kibiriiti” kiraga okumyansa okw’obwakatonda. Omuliro kabonero k’obubaka; omukka kye kiva mu bubaka obwo, ate kibiriiti eraga obubaka obw’eddiini. Ebyo byonna ebisatu bicupuli by’obubaka obw’amazima obw’abamalayika abasatu ab’omu Kubikkulirwa essuula ey’ekkumi n’ennya. Eky’omu kifuba eky’ekyuma kiragibwa ng’omuliro, yakinsi ne kibiriiti. Kikoppa mu bulimba eky’omu kifuba ekya kabona asinga obukulu. Eky’omu kifuba ekya kabona asinga obukulu kikiikirira emitwalo kkumi n’ena mu enkumi nnya ng’amayinja ag’omuwendo kkumi n’abiri ag’obuntu agagattibwa n’Obwakatonda, obukiikirirwa Ulimu ne Sumimu. Yakinsi ey’edda yali ya langi ya bbululu enzirugavu ennyo, oba eya kakobe omukwafu. Yakinsi ey’omu ky’omu kifuba eky’Obusiraamu ekwatagana n’omukka oguva mu mimwa (gavumenti) ne mu mikira (ekkanisa) egy’Obusiraamu.
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.
Okutwalibwa kwa Enoka mu ggulu oluvannyuma lw’emyaka 300 gye yamala ng’atambula ne Katonda kukwataganya omuwendo 300 n’obubaka bwa malayika asooka obwatuuka mu mwaka gwa 1798. Obubaka obwo obwa malayika asooka bwaweebwa amaanyi nga 11 Ogwomunaana 1840, obunnabbi obw’emyezi etaano obuli mu Okubikkulirwa essuula ey’omwenda bwe bwatuukirira. Ebiseera ebibiri eby’emyezi etaano ebiri mu ssuula eyo bisibiddwa wamu, olunyiriri ku lunyiriri. Gye buvuddeko yokka lwe kyategeerekeka nti emyezi etaano egy’omu lunyiriri olw’okutaano n’egy’omu lunyiriri olw’ekkumi biseera bibiri eby’enjawulo, nga buli kimu kya myaka kikumi mu ataano. Amazima ago bwe gaategeerekeka, Samusooni yasiba ebibe wamu n’abikolamu emigogo kikumi mu ataano egy’ebibe.
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.
Mu byafaayo eby’obunnabbi ebya Samusooni, (erinnya eritegeeza “enjuba”), “omukka” ogwava mu bunnya mu kiseera ky’ekisumuluzo ekyakiikirirwa olutalo lw’e Nineeve, gwabikka enjuba n’ekizikiza. Abagoberezi ba Miller baategeera bulungi nti okubikkibwa kw’enjuba omukka ogwava mu bunnya bw’Obusiraamu kwali kutegeeza okubikkibwa kw’enjiri ya Kristo, nga bwe yakiikirirwa enjuba (Samusooni). Waliwo enkolagana endala eziwerako wakati w’obujulirwa bwa Samusooni n’Obusiraamu obwogerwako mu kitabo ky’Okubikkulirwa essuula ey’omwenda okutuuka ku y’ekkumi n’emu.
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.
Ennamba ssatu erabikira mu byafaayo bya Samusooni mu nnaku essatu abagenyi b’embaga mwe baalina okutegululira ekikokyo. Samusooni akolagana n’abakazi basatu: mukazi we ow’e Timuna, omukazi malaaya ne Derira. Omwoyo wa Mukama akka ku Samusooni emirundi esatu: bwe yasanga empologoma, e Asukulooni ne Leeki. Samusooni awa Derira eby’okuddamu bisatu eby’obulimba nga tannamubuulira amazima. Ennamba ssatu ekiikirira obwakatonda, awamu n’obwakatonda obw’obulimba obw’ogusota, ensolo ne nnabbi ow’obulimba, era n’ebitundu ebisatu ebikola ekkanisa eyawangudde.
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.
Amakumi asatu gwe muwendo gwa kabona, era waaliwo banne amakumi asatu abaaleetebwa ku mbaga ya Samusooni ey’obugole. Awo Samusooni n’ateeka essuuka amakumi asatu n’ebyambalo amakumi asatu ng’omusingo, singa abagenyi bandisobodde okutegulula ekikokyo. Ekikokyo kye bwe kyabikkulwa mu lukwe, Samusooni n’atta abasajja amakumi asatu ab’e Asukulooni okusasula omusingo. Amakumi asatu kye kimu eky’ekkumi eky’obunnabbi ekya 300, era, mu ngeri ekwatagana n’okutambula kwa Enoka ne Katonda okumala emyaka ebikumi bisatu, ebibe ebikumi bisatu Samusooni bye yakwata n’abisiba awamu mu migogo kikumi mu ataano bikwatagana n’obunnabbi obubiri obw’emyezi etaano mu Okubikkulirwa essuula ey’omwenda, obugattibwa awamu n’enkola ey’olunyiriri ku lunyiriri. Ebikumi bisatu kye kimu eky’ekkumi eky’obunnabbi eky’enkumi essatu, era enkumi essatu zikiikirira abasigalawo, ka babeere abasigalawo abatuukirivu abakiikirirwa abo abaakyuka ku Pentekoote, oba abasigalawo abatali batuukirivu abakiikirirwa abo Abaleevi be batta mu bujeemu obw’ennyana eya zaabu.
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.
Obujeemu obw’ennyana eya zaabu n’abo abaakyuka ku Pentekoote byombi bikwatagana mu ngeri ey’obunnabbi ku tteeka lya Ssande erinaatera okujja. Ensigalira emu ekiikirira ensigalira eva mu bantu ba Katonda ab’endagaano n’ensigalira eva mw’abo abali ebweru w’ekisibo ky’abantu ba Katonda ab’endagaano. Mu bujulirwa bwa Samusooni, abantu enkumi essatu abasooka okwogerwako be Bayudaaya abaawamba Samusooni okukkakkanya Abafirisuuti, ate aboogerwako omulundi ogwokubiri be Bafirisuuti. Omusango gutandikira mu nnyumba ya Katonda, oluvannyuma ne gutuuka ku bakozi ab’essaawa ey’ekkumi n’emu abakyali mu Babulooni. Obujulirwa bwa Samusooni buwagira enkumi essatu okuba akabonero ak’ensigalira, era ne buwagira n’okugobereragana kw’emitendera gy’okusala omusango. Enoka yatambula ne Katonda okumala emyaka ebikumi bisatu, bw’atyo n’akiikirira ensigalira y’abantu ba Katonda ab’endagaano etalega ku kufa. Ensigalira eyo be bantu emitwalo kkumi n’ena mu enkumi nnya, abalagibwa mu ssuula ey’omusanvu ey’Okubikkulirwa nga ba njawulo ku kibiina ekinene.
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.
Ekimu eky’ekkumi ku 300 kiba 30, nga gwe kabonero ka kabona; ate era omuwendo ssatu, nga kye kimu eky’ekkumi ku asatu, gukiikirira obwakatonda awamu n’obwakatonda obujingirire obw’ogusota, ensolo ne nnabbi ow’obulimba. Omuwendo ssatu era gukiikirira okugabanyizibwamu ebitundu bisatu okw’ekkanisa ewangudde, okukiikirirwa Kabaka Dawudi eyatandika okufuga nga wa myaka asatu, kabona Yusufu eyatandika okuweereza nga wa myaka asatu, ne nnabbi era kabona Ezeekyeri eyatandika obuweereza bwe obw’emyaka abiri mu ebiri mu mwaka ogw’amakumi asatu ogw’omwetooloolo gwa jjubireewo ogw’ekkumi n’omusanvu. Nga kabona, yandibadde wa myaka asatu.
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.’
Buli kimu ku bintu ebisatu eby’obubonero ebiragibwa nga nnabbi, kabona ne kabaka kifuna envumbo ya Katonda eya Ssabbiiti ey’olunaku olw’omusanvu ku kabonero k’ekkubo akalaga entandikwa y’okuzingiza. Abajulirwa ababiri ab’okufa, awamu n’omujulirwa ow’eddaala ery’okubiri ow’okuzikirizibwa kwa Yerusaalemi mu mwaka gwa 66, bawera abajulirwa basatu abakakasa nti akabonero k’ekkubo ak’okuzingiza ‘kabonero.’
The Waymark of Transition
Akabonero k’Ekkubo ak’Enkyukakyuka
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.
Okuzingiza bwe kutandika, ekkanisa ya Katonda empanguzi ey’ebitundu ebisatu essibwako akabonero, nga Lameka bw’agikiikirira. Okufa kwa mukyala wa Ezeekyeri kulaga nti ku kabonero ako kennyini ak’olugendo abantu b’endagaano abaasooka bayitibwako ddala. Akabonero ako ak’olugendo kalaga okukyuka okuva mu Lawodikiya okudda mu Firaderufiya, era okukyuka okwo kulagibwa ng’ekkanisa erwana bw’efuuka ekkanisa empanguzi, bw’etyo n’efuuka ekkanisa ey’omunaana eri emu ku ezo omusanvu. Akabonero ako ak’olugendo mu byafaayo by’Abamiller eby’omumalayika owokusatu, ebyava nga 22 Okitobba 1844 ne bituuka ku bujeemu bwa 1863, kaakiikirira ekiseera ky’omwaka 1856, James ne Ellen White bombi mwe baatandikira okulaga ekisinde ekyo ng’ekya Lawodikiya. Mu 1856 ekisinde ky’Abamiller ekya Firaderufiya kyakyuka ne kifuuka ekisinde ky’Abamiller ekya Lawodikiya. Oluvannyuma lw’emyaka musanvu, ekisinde ky’Abamiller ekya Lawodikiya kyakoma ekisinde ekyo bwe kyafuuka ekkanisa y’Abadiventi ab’Olunaku olw’Omusanvu eya Lawodikiya.
That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.
Akabonero ako ak’ekkubo era kalina ekifaananyi kyako mu mwaka 313, ekkanisa ya Sumuna bwe yakoma n’ekkanisa ya Perugamo n’etandika. Bwe bitunuulirwa awamu, enkyukakyuka eyabaawo mu 1856 okuva ku kkanisa ya Firaderufiya entuukirivu okudda ku ya Lawodikiya etali ntuukirivu ekwatagana n’enkyukakyuka eyabaawo mu 313 okuva ku kkanisa ya Sumuna entuukirivu okudda ku ya Perugamo etali ntuukirivu, era ekiseera enkyukakyuka eyo we yabeererawo nakyo kiraga nti akabonero ako ak’ekkubo kimanyiso. Okuzingiza kutandika n’ekimanyiso, nga bwe kikakasibwa abajulizi abawerako. Ekisinde kya malayika ow’okusatu, ekirimu abo emitwalo kkumi n’ena mu enkumi nnya, bwe kissibwako envumbo ku kufa kwa Lameka, bassibwako envumbo ne baba bumu ddala nga basitulibwa waggulu ng’ebendera, kubanga akabonero k’ekkubo akasooka mu nsengeka y’obunnabbi ey’okuzingiza kimanyiso.
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.
Okufa kwa John Palaiologos kulaga ekirambiro ky’Obusiraamu, Obusiraamu bwe buwaliriza Rooma ey’ebuvanjuba okubeera wansi w’obufuzi bwabwo. Okuzingizibwa n’okuzikirizibwa kwa Yerusaalemi biwa abajulirwa babiri aba Babulooni ne Rooma. Ekiseera kya Ezeekyeri eky’omwaka gumu n’ekitundu kikiikirira Abalawodikiya abaagaana okulaba n’okuwulira obubaka obw’okulabula ku kutwalibwa mu buwambe bwa kabaka w’obukiikakkono. Akabonero ka Cestius kakiikirira Abafiraderufiya abasimattuka kabaka w’obukiikakkono. Obubonero obwo obubiri bwogera ku bubaka obw’obunnabbi obw’omunda, nga n’omuwendo gwa Lameka ogwa 777 bwe gukola. Olunyiriri ku lunyiriri, ekibiina ekimu kitwalibwa mu buwambe mu kiseera ky’okuzingizibwa, ate ekibiina ekirala kisimattuka omukono gwa kabaka w’obukiikakkono.
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.
Okufa kwa John Palaiologos kukiikirira obubaka obw’obunnabbi obw’ebweru nga kulaga omulimu gw’Obusiraamu ku kabonero k’oku kkubo abo abakiikirirwa Lameka we bassibwako akabonero. Abo abasimattuka n’abo abawambibwa mu kuzingizibwa n’okuzikirizibwa kwa Yerusaalemi bakkaatiriza nti ku kabonero k’oku kkubo ak’alufa ak’ekiseera eky’obunnabbi eky’okuzingizibwa empisa we zeeyolekera. Ebibiina ebyo ebibiri bikiikirirwa ba Lameka ababiri. Ekibiina ekimu kirabula Nashville, ate ekirala kigaana.
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.
Mukama n’amugamba nti, Kale buli anatta Kayini, eggwanga linaawoolerwa ku ye emirundi musanvu. Mukama n’ateeka akabonero ku Kayini, buli amusanga aleme okumutta. Olubereberye 4:15.
The Mark of Rebellion
Akabonero k’Obujeemu
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.
Kayini yaweebwa akabonero k’obujeemu bwe. Akabonero k’obujeemu bwe kaategeerwa ng’okulabula eri olulyo lw’omuntu nti singa batta Kayini, bandifunye ekibonerezo kya Katonda eky’emirundi musanvu. Mu ngeri emu, akabonero ako kayinza okutegeerwa ng’engeri Katonda gye yawaamu Kayini obukuumi, naye mu by’obunnabbi kakwatagana n’akabonero k’obujeemu akalabula akali mu kitabo kya Bayibuli ekisembayo. Akabonero k’ensolo mu kitabo kya omega eky’Okubikkulirwa kaalina ekifaananyi kyako ekyasooka mu kabonero ka Kayini ak’obujeemu mu kitabo kya alufa eky’Olubereberye. Okulabula okutegeerwa okuva mu kabonero ka Kayini kwe kuba nti bonna abalaga empisa ze zimu n’eza Kayini nabo Katonda yandibagaanye era n’abasalira omusango. Akabonero akaali ku Kayini kakwatagana n’akabonero k’ensolo, era okulabula okwo kuggumiza ekiragiro ekigaana okukoppa obujeemu bwa Kayini obw’okutta muganda we, obukiikirirwa mu Okubikkulirwa ng’ekifaananyi ky’ensolo. Okukoppa ekikolwa kya Kayini kwe kukola ekifaananyi kya Kayini. Kayini yasalirwa omusango ogw’okuteekebwa mu nkola ng’ekibonerezo eky’emirundi musanvu, era mu mulembe ogw’omukaaga okuva ku Kayini, Lameka yategeera nti yali azzeemu ekibi kya kitaawe, naye nti ekibonerezo kye kyandibadde kya mirundi nsanvu emirundi musanvu.
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.
Lameka n’agamba bakazi be, Ada ne Zira, nti, Muwulire eddoboozi lyange; mmwe bakazi ba Lameka, muwulirize ebigambo byange: kubanga nzise omusajja olw’okuntuusaako ekiwundu, n’omuvubuka olw’okunkosa. Obanga Kayini aliholerwa eggwanga emirundi musanvu, mazima Lameka emirundi nsanvu mu musanvu. Olubereberye 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.
Olunyiriri oluyise kye kifo ekisooka ku bifo bisatu byokka mu Kigambo kya Katonda emiwendo mwe giragibwa mu ngeri y’okukubisaamu. Ekisembayo kiri ng’ekisooka.
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.
Awo Peetero n’ajja gy’ali, n’agamba nti Mukama wange, muganda wange bw’anaansobyanga, nnaamusonyiwanga emirundi emeka? Okutuusa emirundi musanvu? Yesu n’amugamba nti Sikugamba nti Okutuusa emirundi musanvu; naye Okutuusa emirundi nsanvu emirundi musanvu. Matayo 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.
Ensanvu nga zikubisiddwamu musanvu ziba ebikumi bina mu kyenda, era mu byafaayo ebitukuvu mulimu ebiseera bisatu eby’emyaka ebikumi bina mu kyenda buli kimu, era buli kimu kikiikirira ekiseera eky’okugezesebwa. Waliwo emyaka ebikumi bina mu kyenda egikiikirirwa ku bikwata ku kifo ekitukuvu, ku basse kabaka ne ku ggye. Ekiseera eky’abassekabaka kyatandika Sawulo bwe yafukibwako amafuta mu mwaka 1097 nga Kristo tannazaalibwa, ne kyeyongerayo okutuuka ku kuzingiza kwa Nebukadduneeza okwasooka, Danyeri lwe yatwalibwa nga musibe mu mwaka 607 nga Kristo tannazaalibwa.
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.
Emyaka ebikumi bina mu kyenda egy'okugezesebwa egyaweebwa ekifo ekitukuvu gyatandika n'okutongoza yeekaalu ya Sulemaani mu mwaka gwa 1006 nga Kristo tannazaalibwa, ne gyeyongera okutuusa ku kutongoza yeekaalu eyazimbibwa oluvannyuma lw'obuwaŋŋanguse mu mwaka gwa 516 nga Kristo tannazaalibwa. Ku ludda lw'eggye, emyaka ebikumi bina mu kyenda gyava mu mwaka gwa 457 nga Kristo tannazaalibwa okutuuka mu mwaka gwa 34 oluvannyuma lw'okuzaalibwa kwa Kristo.
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.
Okuva ku bubaka bwa Kayini obw’okulabula ku musango ogw’emirundi musanvu n’akabonero ke, okutuuka ku kya Lameka eky’emirundi nsanvu emirundi musanvu, kikiikirira mu ngeri ey’akabonero ekiseera eky’okugezesebwa eky’emyaka ebikumi bina mu kyenda. Obujeemu obukiikirirwa akabonero ka Kayini bulagibwa nga bugenda bweyongera okusajjuka, ekikwatagana n’ekyaleetera Katonda okusindika amataba.
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.
Era Katonda n’alaba ng’obubi bw’omuntu bwali bungi mu nsi, era nga buli kufumiitiriza kw’ebirowoozo eby’omu mutima gwe kwali kubi kwereere bulijjo. Era Mukama ne yejjusa olw’okuba yali akoze omuntu ku nsi, ne kinakuwaza omutima gwe. Era Mukama n’agamba nti, Ndisaanyaawo ku maaso g’ensi omuntu gwe natonda; omuntu awamu n’ensolo, n’ebyewalula, n’ennyonyi ez’omu bbanga; kubanga nejjusa olw’okuba nga nabikola. Olubereberye 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.
Lameka ow’omulembe ogw’omukaaga mu lulyo lwa Kayini ayanjulwa ng’akiikirira ekibinja ky’abajeemu abaliko akabonero, okwawukana ku Lameka ow’olunyiriri lwa Seezi. Obujulirwa bwa ba Lameka bombi bulaga okukoma kw’ekiseera eky’okugezesebwa: obw’omu bukiraga nga bwolesa ennamba 490, ate obw’omulala bukiraga mu kufa kwe. Bwombi bulimu obubonero obw’ennamba obukwatagana obutereevu n’enzimba ey’ebitundu ebisatu ey’ekkanisa empanguzi. Lameka ow’olulyo lwa Kayini akwatagana n’ebiseera ebisatu eby’emyaka 490 buli kimu, ebikwata ku bakabaka, ku kifo ekitukuvu ne ku ggye, ate mu Lameka ow’olulyo lwa Seezi mulimu envumbo y’ennamba musanvu ekwata ku nnabbi, kabona ne kabaka. Lameka ow’olulyo lwa Seezi ye malaika ow’okubiri ku bamalayika abasatu ab’omu Okubikkulirwa ekkumi na nnya, ate Lameka ow’olulyo lwa Kayini ye malaika ow’okusatu awa okulabula okukwata ku nsolo, ekifaananyi kyayo, akabonero n’omuwendo gw’erinnya lyayo. Okubikkulirwa ekkumi na nnya, ennyiriri 9/11 ziraga abo abatuukibwako ekikolimo kya Kayini.
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.
Ne malayika owokusatu n'abagoberera, ng'ayogera n'eddoboozi ddene nti, Omuntu yenna bw'asinza ensolo n'ekifaananyi kyayo, n'afuna akabonero kaayo ku kyenyi kye oba ku mukono gwe, oyo naye alinywa ku mwenge ogw'obusungu bwa Katonda, ogufukiddwa mu kikompe eky'obukambwe bwe nga tegutabuddwamu kintu kyonna; era alibonyaabonyezebwa n'omuliro n'ekibiriiti mu maaso ga bamalayika abatukuvu, ne mu maaso g'Omwana gw'Endiga: Era omukka ogw'okubonaabona kwabwe gunyooka emirembe n'emirembe: so tebalina kiwummulo emisana n'ekiro, abo abasinza ensolo n'ekifaananyi kyayo, na buli afuna akabonero k'erinnya lyayo. Okubikkulirwa 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Olunyiriri lw’Okubikkulirwa 15:2 lulaga abo abakiikirirwa Lameka ow’omu lunyiriri lwa Seezi:
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.
Ne ndaba ekiringa ennyanja ey’endabirwamu etabuddwamu omuliro: n’abo abaali bawangudde ensolo, n’ekifaananyi kyayo, n’akabonero kaayo, n’omuwendo gw’erinnya lyayo, nga bayimiridde ku nnyanja ey’endabirwamu, nga balina ennanga za Katonda. Okubikkulirwa 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.
Okufa kwa Lameka ow’omu lunyiriri lwa Seezi kulaga oluggi oluggaddwa. Lameka ow’omu lunyiriri lwa Kayini alaga oluggi oluggaddwa ku myaka ebikumi bina mu kyenda egy’ekiseera eky’okugezesebwa. Akabonero ka Kayini kaalina okutunuulirwa ng’okulabula ku mpisa ezaayolesa engeri ssatu enkulu ez’obunnabbi. Yagaana okwetaba mu kusinza Katonda nga Katonda bwe yalagira; yayolesa obusungu obw’obuggya n’atta muganda we omuto era ekyokusatu, yagaana okwenenya.
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.
Kayini yali amenye amateeka agali ku kipande ekisooka eky’Amateeka Ekkumi, ekiraga enkolagana y’abantu ne Katonda, ate ekipande ekyokubiri kiraga enkolagana y’abantu ne bantu bannaabwe. Akabonero k’obujeemu bwe kaamulaga ng’omumenyi w’amateeka atalina kwenenya. Kayini ne Lameka balaga oluggi oluggaddwa olwa malayika owokusatu mu kiseera ky’etteeka ly’Olusande erinaatera okujja. Enoka, Mesuseera, Lameka ne Nuuwa bakiikirira ebyafaayo ebitandika n’okutuuka kwa malayika asooka, akiikirirwa Enoka, n’okutuuka kwa Lameka nga malayika owokubiri, n’okutuuka kwa Mesuseera ng’okuleekaana okw’omu ttumbi okuwa obubaka bwa Lameka, malayika owokubiri, amaanyi; oluvannyuma Nuuwa, nga malayika owokusatu, alaga oluggi oluggaddwa olw’amataba.
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.
Lameka yafa emyaka etaano ng’amataba tegannajja, era ekyo kiraga emyaka egyo etaano egy’akabonero ng’oluggi terunnaggalwa ku kiseera eky’etteeka lya Ssande erinaatera okujja. Lameka bw’afa ku myaka 777, awo wennyini okussibwako akabonero kw’ekkanisa ewangudde we kumalirizibwa. Awo, ng’ebulayo ennaku musanvu oluggi lw’eryato luggalwe mu ngeri esukkulumye ku by’obutonde, ensolo ne zitandika okuyingira mu lyato.
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.’
Olunaku Mesuseera lwe yafiirako lwe lwali olusooka ku nnaku ezo omusanvu. Okulabula okwasembayo ng’oluggi terunnaggalwawo kwali bubaka obw’ebitundu bibiri obwali mu kwolesebwa kw’ebisolo okwawerekerwako okutuukirira kw’obunnabbi obwali bulangiriddwa mu bulamu bwonna obw’omusajja eyasinga okuwangaala mu bantu bonna abaali bafuddeko. Obunnabbi obwo bwali mu linnya lya Mesuseera eritegeeza nti ‘bw’alifa, kirijja.’
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.
Obubaka obusembayo obw’okulabula abantu bonna buteekwa, nga obunnabbi bwe bwetaagisa, okuba obubaka obw’ebitundu ebibiri, nga bwe bwolesebwa ennaku omusanvu ez’okusenguka kw’ensolo ezaatandika n’okufa kwa Mesuseera, mu kutuukirizibwa kw’obunnabbi bwa Enoka obwalangirirwa okuyitira mu linnya ly’omwana we. Ennaku omusanvu ez’okusenguka kw’ensolo ziraga nti obubaka obw’ebitundu ebibiri obw’okufa kwa Mesuseera n’ensolo ezaasenguka bwe bubaka bwa malayika ow’okusatu obw’okussaako envumbo. Yesu bulijjo akozesa entandikwa okulaga enkomerero, era mu kitabo ky’Okubikkulirwa, malayika ow’okusatu ow’omu Okubikkulirwa essuula ey’ekkumi n’omunaana yeegattibwako eddoboozi ery’okubiri ery’oku lunyiriri olw’okuna, ng’okukaaba okw’omu ttumbi bwe kwegatta ku bubaka bwa malayika ow’okubiri. Obubaka obusembayo obw’okulabula bulijjo bwanjulibwa ng’obubaka obw’omunda n’obw’ebweru, nga bwe bwolesebwa enkolagana ey’obunnabbi wakati w’amakanisa n’envumbo mu kitabo ky’Okubikkulirwa. Obubaka obusembayo obw’okulabula obuli mu Danyeri essuula ey’ekkumi n’emu bwe bubaka obw’obukiikakkono n’obuvanjuba. Mesuseera n’ensolo ezaasenguka be baali obubaka obusembayo obw’okulabula obw’ebitundu ebibiri mu kiseera kya Nuuwa.
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.
Okufa kwa Lameka okuliko akabonero ka 777 kukwatagana n’entandikwa y’okuzingizibwa, mukyala wa Ezeekyeri we yafiira. Awo abeesigwa, abakiikirirwa olunyiriri lwa Seezi, we bassibwako envumbo, era awo abakiikirirwa olunyiriri lwa Kayini we bafunira akabonero. Enoka yali wa musanvu okuva ku Adamu, era akiikirira akabonero k’olugendo aka alufa mu kiseera ekikoma n’omulembe ogusembayo awamu n’ogusooka, nga gyombi gikiikirirwa omuwendo munaana. Ba Lameka bombi balaga enkomerero y’ekiseera eky’okugezesebwa, era okufa kwa Lameka kukiikirira oluggi oluggale olw’ekiseera eky’okugezesebwa ku ntandikwa y’okuzingizibwa.
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.
Enoka ye yali alufa y’ebyafaayo eby’obunnabbi era, olw’obwetaavu obw’obunnabbi, ateekwa okulaga omega y’ebyafaayo eby’obunnabbi. Omega eyo ekiikirirwa emyoyo munaana egyava mu nsi enkadde ne gigenda mu nsi empya nga tegileze ku kufa. Enoka n’emyoyo egyo munaana tebaalaba kufa nga tebannatuuka ku nsi empya. Ensi enkadde yaggwaako mu nnaku musanvu ez’okusenguka kw’ensolo, era ensi empya yatandika n’ennaku musanvu ezitaatonnyaamu nkuba. Awo, okuva ku lunaku olw’ekkumi n’omusanvu, okumala emyezi etaano waaliwo nkuba yokka okutuusa Katonda lwe yaziyiza enkuba ku nkomerero y’emyezi etaano, ku lunaku olw’ekkumi n’omusanvu.
Five Months
Emyezi Etaano
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.
Mu Okubikkulirwa essuula ey’omwenda mulimu abajulirwa babiri abakakasa emyezi etaano, era mu ssuula eno mulimu obunnabbi busatu obw’enjawulo obukwata ku biseera. Emyezi etaano egisooka giragibwa mu lunyiriri olw’okutaano; emyezi etaano egy’okubiri giri mu lunyiriri olw’ekkumi, ate emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano biri mu lunyiriri olw’ekkumi n’ettaano. Ennyiriri 5, 10 ne 15 ziraga obunnabbi bw’ebiseera obukwata ku Busiraamu, nga bulina abajulirwa babiri abakakasa emyezi etaano ku ntandikwa y’ekiseera ky’obunnabbi. Ennyiriri 5 ne 10 zombi ziraga ekiseera ky’emyezi etaano; kale, olunyiriri ku lunyiriri, olunyiriri olw’okutaano n’olunyiriri olw’ekkumi bwe zigattibwa ziweza kkumi na ttaano. Kale, emyezi etaano egisooka giba 15, ate emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano biragibwa mu lunyiriri 15. Omuddirirwa n’ensengeka y’ennyiriri 5, 10 ne 15 biraga ennamba kkumi na ttaano bbiri, era mu nnyiriri ebbiri ezisooka, eziweza kkumi na ttaano bwe zigattibwa awamu, mulimu obunnabbi bubiri obukwata ku biseera, nga buli bumu bwa myaka kikumi mu ataano.
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.
Olunyiriri olw’ekkumi n’ettaano lulaga obunnabbi obw’ekiseera eky’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi n’ettaano. Kristo alukidde omuwendo gw’ekkumi n’ettaano mu nnyiriri ssatu, era ng’akozesa ekiseera eky’obunnabbi ekiragiddwa mu nnyiriri ezo zennyini, Ye yayawula omuwendo 15 ogulagibwa nga bagasse olunyiriri olw’okutaano n’olw’ekkumi, alyoke akubiseemu ekkumi n’ettaano emirundi ebiri nga gukwataganyiziddwa n’olunyiriri olw’ekkumi n’ettaano. Oluvannyuma Kristo yakomekkereza obunnabbi bwonna obusatu obukwatagana n’ennaku kkumi n’ettaano.
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.
Ekisumuluzo ky’okutegeera essuula eno lwe lutalo lw’e Nineveh mu mwaka gwa 627, olwagobererwa okufa kwa Mohammed oluvannyuma lw’emyaka etaano, mu mwaka gwa 632, okutandika obunnabbi obusooka obw’emyezi etaano. Oluvannyuma lw’emyaka kkumi okuva ku kufa kwa Mohammed, amagye ga Buperusi gaazikirizibwa, nga bwe kyali kituukagana n’okulagula kwa Mohammed nti amawanga abiri ag’amaanyi, Buperusi ne Rooma, gombi gandiwangulwa. N’olwekyo, essuula ey’omwenda ey’Okubikkulirwa etandika n’omuddirirwa gw’ebyafaayo ogutandikira ku lutalo lw’e Nineveh wakati wa Buperusi ne Rooma. Oluvannyuma lw’emyaka etaano Mohammed afa, bwe kityo emyaka ekikumi mu ataano egy’omu lunyiriri olw’okutaano ne gitandika. Oluvannyuma lw’emyaka kkumi Buperusi buwangulwa mu lutalo lw’e Nahavand mu mwaka gwa 642. Obusiraamu bwayita olutalo lw’e Nahavand, “obuwanguzi bw’obuwanguzi.” Emyaka ekkumi n’etaano egisooka egy’omu ssuula ey’omwenda ey’Okubikkulirwa gikiikirira ekiseera ky’emyaka etaano egigobererwa emyaka kkumi. Obunnabbi obusembayo obw’ekiseera bwakoma nga 11 Agusito, 1840. Ng’ebula ennaku kkumi ekyo kibeewo, Josiah Litch yafulumya okulagula kwe kwe yali azzeemu okutereeza, okukwata ku kukoma kw’obuyinza obw’oku ntikko obwa Ottoman. Ennaku ekkumi n’ettaano ezisembayo ez’Obusiraamu obw’omu ssuula ey’omwenda ey’Okubikkulirwa zaawulwamu, olw’omulimu gwa Josiah Litch, ennaku ttaano, ezigobererwa ennaku kkumi, kubanga Yesu bulijjo annyonnyola enkomerero ng’akozesa entandikwa.
We will continue these things in the next article.
Tujja kweyongera okwogera ku nsonga zino mu kitundu ekiddako.