In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Ao amin’ny Genesisy toko fahefatra sy fahadimy, dia ampifanoherina amin’ny tetirazan’i Seta ny tetirazan’i Kaina.
Good Lamech and Bad Lamech
Lameka tsara sy Lameka ratsy
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.
Ireo rohim-pirazanana roa dia maneho ny fifanoherana eo amin’ireo very sy ireo voavonjy, ary ny sasany amin’ireo taranaka avy amin’ireo rohim-pirazanana roa ireo dia maneho ‘tandindon-taranaka’ mifanitsy ao amin’ireo rohim-pirazanana ampifanoherina ireo. I Kaina dia maneho sokajin’olona tsy mba mibebaka noho ny ota, fa ny toe-javatra misy ny tenany ihany no itomaniany.
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.
Ary hoy Izy: Inona no nataonao? Ny feon’ny ran’ny rahalahinao dia mitaraina amiko avy amin’ny tany. Ary ankehitriny dia voaozona hiala amin’ny tany ianao, izay efa niloa-bava handray ny ran’ny rahalahinao avy tamin’ny tananao; rehefa miasa ny tany ianao, dia tsy hanome ny heriny ho anao intsony izy; ho mpandositra sy mpirenireny eny ambonin’ny tany ianao. Ary hoy Kaina tamin’i Jehovah: Lehibe noho izay zakako ny saziko. Indro, efa nandroaka ahy androany tsy ho eny ambonin’ny tany Ianao; ary hiafina tsy ho eo anatrehanao aho; ho mpandositra sy mpirenireny eny ambonin’ny tany aho; ary na iza na iza mahita ahy dia hamono ahy. Ary hoy Jehovah taminy: Koa na iza na iza mamono an’i Kaina, dia hamaliana impito izy. Ary nasian’i Jehovah famantarana i Kaina, mba tsy hamono azy izay mahita azy. Ary Kaina dia niala teo anatrehan’i Jehovah ka nonina tany amin’ny tany Noda, tany atsinanan’i Edena. Genesisy 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.
Kaina dia maneho sokajin’olona tsy mibebaka izay tsy mifantoka afa-tsy amin’ny toe-javatra mampahory iainany, izay nampidirany ny tenany noho ny fandavany hikatsaka ny hanao ny tsara.
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.
Fa Kaina sy ny fanatiny kosa tsy mba nankasitrahany. Dia tezitra indrindra Kaina, sady nanjombona ny tarehiny. Ary hoy ny Tompo tamin’i Kaina: Nahoana no tezitra ianao? Ary nahoana no manjombona ny tarehinao? Raha manao ny tsara ianao, moa tsy hankasitrahana va ianao? Ary raha tsy manao ny tsara kosa ianao, dia mamitsaka eo am-baravarana ny ota. Ary aminao no hiantefan’ny faniriany, ary ianao no hanapaka azy. Genesisy 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Fahafatesana Enina—Alfa Telo sy Omega Telo
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.
Tao amin’ireo lahatsoratra teo aloha dia nasehontsika fa tandindon’ny anjely voalohany i Enoka, tandindon’ny anjely faharoa i Lameka, ilay antso mamatonalina i Metosela, ary ilay anjely fahatelo i Noa. I Lameka avy amin’ny taranak’i Seta dia maty tamin’izy fito amby fitopolo sy fitonjato taona, dimy taona talohan’ny safodrano, izay fotoana nahafatesan’i Metosela. Ny fahafatesan’i Lameka dia narahin’ny fahafatesan’i Metosela dimy taona tatỳ aoriana, ka noho izany ny fahafatesan’izy ireo dia tandindon’ny fahafatesan’ny vadin’i Ezekiela, izay narahin’ny fahafatesan’i Jerosalema, vadin’ny Zanak’ondry, herintaona sy tapany (1.5) tatỳ aoriana.
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.
Ary izaho Jaona dia nahita ny tanàna masina, dia Jerosalema vaovao, nidina avy tany an-danitra avy tamin’Andriamanitra, voaomana tahaka ny ampakarina voahaingo ho an’ny vadiny. Apokalypsy 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.
Ireo fahafatesana alfa nahazo ny vadin’i Ezekiela sy an’i Lameka, izay mifandray amin’ireo fahafatesana omega nahazo an’i Jerosalema sy an’i Metosela, dia tandindon’ny fahafatesan’i John Palaiologos, izay narahin’ny fahafatesan’i Constantine fahiraika ambin’ny folo teny amin’ny mandan’i Constantinople dimy taona tatỳ aoriana. Ny tsipikan’i Lameka dia manondro dimy taona, ka misy fe-potoana fito andro ifindran’ny biby monina amin’ny fiafaran’izany. Ny tsipikan’i Roma Atsinanana dia maneho dimy taona, ary koa fe-potoana efa-taona ao anatin’ireo dimy taona manontolo. Ny tsipikan’i Ezekiela dia sady maneho roa taona no maneho iray faingo dimy taona (1.5). Ny tsipikan’i Ezekiela momba ny fandravan’i Babylona an’i Jerosalema dia mifanandrify amin’ny fandravana fanindroany an’i Jerosalema nataon’i Roma nanomboka tamin’ny taona 66 ka hatramin’ny taona 70. Ny tsipika romanina momba ny fandravana an’i Jerosalema dia sady manome fe-potoana efa-taona no manome fe-potoana telo taona sy tapany. Ireo tsipika ara-tandindona efatra ireo dia samy nanome fe-potoana ara-tandindona tsy iray, fa roa, tao anatin’ny fijoroany ho vavolombelona ara-paminaniana.
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.
I Lameka, i John Palaiologos ary ny vadin’i Ezekiela dia maneho ny mari-dalana alfa amin’ny fe-potoana iray izay mifarana amin’ny fahafatesana omega. Ny roa amin’ireo zotra telo dia samy maneho fahirano izay mifarana amin’ny fahafatesan’izay mifanandrify aminy avy. Ny iray kosa dia mifarana amin’ny fidiran’ny biby ao amin’ny sambofiara. Ilay mifanandrify aminy eo amin’ny omega dia mampifanitsy ny safodrano tamin’ny andron’i Noa amin’ny fandravana an’i Jerosalema sy ny fandravana ny mandan’i Konstantinopla. Ireo tandindona omega telo ireo dia samy maneho ny fiafaran’ny fotoam-pahasoavana amin’ny fotoanan’ilay lalàna momba ny Alahady izay ho avy tsy ho ela.
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.
Mazava ho azy fa tsy nisy fahirano tao amin’ny fijoroana ho vavolombelon’ny sambofiaran’i Noa, saingy tsy maintsy ho nisy lalam-piakarana mba hahafahana niditra tao amin’ilay sambofiara. Raha raisina ho tandindon’ny lalam-piakarana fanaovana fahirano ilay lalam-piakarana fampidirana entana, dia manondro fahirano avokoa ireo vavolombelona telo momba ny fahafatesana. Raha ny amin’ny tsipika rômanina momba ny fandravana an’i Jerosalema nanomboka tamin’ny taona 66 ka hatramin’ny taona 70, dia nisy fahirano nataon’i Cestius tamin’ny taona 66 ary fahirano faharoa nataon’i Titus tamin’ny taona 70.
Four Years
Efa-taona
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.
Ireo efa-taona izay mifarana amin’ny fahirano an’i Constantinople tamin’ny 1453 dia maneho ny fe-potoana faharoa naharitra efa-taona ao amin’ny faminaniana momba ny silamo, dia ny “dimy volana” ao amin’ny Apokalypsy toko fahasivy. Ny fe-potoana voalohany naharitra efa-taona ao amin’ny faminaniana momba ny “dimy volana” dia nanomboka tamin’ny 1333 ka hatramin’ny 1337, nandritra ny fahirano an’i Nicomedia. Io fahirano io koa dia naneho ny fiafaran’ny valo amby telopolo taona nanomboka tamin’ny 27 Jolay 1299. Ny fandravana an’i Jerosalema indroa, ny fandravana an’i Constantinople indray mandeha, ny safodrano ary ny fahirano an’i Nicomedia dia vavolombelona dimy momba ny hetsika ara-tafika tao Panium nanomboka tamin’ny 200 talohan’i Kristy ka hatramin’ny 198 talohan’i Kristy, izay ho vavolombelona fahenina, ary mbola misy maro hafa koa.
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.
Ireo fandravana roa an’i Jerosalema dia mora ampifanandrifina, “fitsipika anampy fitsipika.” Ny Safodrano sy ny andalan-tantaran’i Roma Atsinanana dia ampifanandrifina amin’ny alalan’ireo fahafatesana alfa sy omega iraisan’izy roa. Ny hetsika ara-tafika tany Panium dia ampifanandrifina manokana amin’ny andalan-tantaran’i Ezekiela tamin’ny taona 587 talohan’i Kristy, satria samy maneho roa taona ny fe-potoan’ireo fahirano roa. I Panium dia aseho ao amin’ny andininy fahadimy ambin’ny folo ao amin’ny Daniela toko iraika ambin’ny folo, izay mialoha ny andininy fahenina ambin’ny folo izay maneho ny lalàna momba ny Alahady ho avy tsy ho ela, tahaka ny tamin’ireo fandravana an’i Jerosalema tamin’ny taona 586 talohan’i Kristy sy 70 taorian’i Kristy ihany. Ny fe-potoana roa taona tamin’ny ady tany Panium sy ny fahirano an’i Sidona dia mampiditra ny tsirairay amin’ireo andalan-tantara ireo ao amin’ny tantara miafina ao amin’ny Daniela toko iraika ambin’ny folo andininy fahefapolo.
A Sign
Famantarana iray
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.
Ny tsangam-pamantarana ara-paminaniana voalohany teo amin’ireo fahirano tamin’ny fandravana an’i Jerosalema roa tonta dia maneho famantarana iray; i Cestius tamin’ny taona 66 sy ny nahafatesan’ny vadin’i Ezekiela dia samy famantarana alfa. I Lameka koa no tsangam-pamantarana voalohany, ka noho izany, araka ny tenin’ny vavolombelona roa, dia famantarana koa i Lameka. Ny taonany izay 777 taona dia maneho ny famantarana ny fiangonana mandresy, izay voaforon’ny singa telo: mpaminany iray, mpisorona iray ary mpanjaka iray.
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.
Ary nomeko azy koa ny Sabatako ho famantarana ho amiko sy ho aminy, mba ho fantany fa Izaho no Jehovah Izay manamasina azy. Ezekiela 20:12.
300 Years
300 taona
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, izay fahafito raha isaina hatramin’i Adama teo amin’ny taranak’i Seta, dia niara-nandeha tamin’Andriamanitra nandritra ny 300 taona ary nentina tany an-danitra. Ny ‘300’ dia tandindon’ireo tabilao telonjato an’ireo mpisava lalana tamin’ny 1843, sy ireo mpitory Millerita telonjato mifanandrify amin’izany, ary koa ny tafik’i Gideona nisy telonjato lahy. Enoka sy ireo mpitory Millerita ary ireo telonjato lahy an’i Gideona dia maneho ireo efatra arivo sy efatra alina sy iray hetsy. Naka amboahaolo 300 i Samsona ka namatotra azy ireo tsiroaroa, ka nanondro tamin’izany ny isa 150 sy tandindona iray mifamatotra izay mitotaly telonjato.
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.
Ary nandeha Samsona ka nisambotra amboahaolo telonjato, dia naka fanilo ka nampifanatona tsiroaroa ny rambon’ireo, ary nametraka fanilo iray teo anelanelan’ny rambony roa. Ary rehefa nampirehitra ny fanilo izy, dia nandefa ireo amboahaolo ho any amin’ny varimbazahan’ny Filistina izay mbola teny an-tsaha, ka nandoro ny amboara sy ny varimbazaha mbola teny an-tsaha, mbamin’ny tanimboaloboka sy ny hazo oliva. Mpitsara 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Ireo faminaniana roa momba ny fivavahana silamo ao amin’ny toko fahasivy amin’ny Apokalypsy, izay samy milaza fe-potoana dimy volana, dia manondro ny “afo” sy ny “rambony” ho toetra mampiavaka ny fivavahana silamo.
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.
Ary toy izao no nahitako ny soavaly tamin’ny fahitana sy ny mpitaingina azy: nanana fiarovan-tratra toy ny afo sy ny hyacinthina ary ny solifara izy; ary ny lohan’ny soavaly dia tahaka ny lohan’ny liona; ary nisy afo sy setroka ary solifara nivoaka avy tamin’ny vavany. Ireo telo ireo, dia ny afo sy ny setroka ary ny solifara nivoaka avy tamin’ny vavany, no nahafaty ny ampahatelon’ny olona. Fa ny herin’ny soavaly dia ao amin’ny vavany sy ny rambony; fa ny rambony dia tahaka ny menarana sady nanan-doha, ka ireny no entiny mandratra. Apokalypsy 9:17–19.
The power of Islam is both in their mouths and their tails.
Ny herin’ny finoana silamo dia sady ao am-bavany no ao amin’ny rambony.
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.
Ary nanana rambony tahaka ny an’ny maingoka izy ireo, ary nisy fanindronana teo amin’ny rambony; ary ny fahefany dia ny hampijaly ny olona mandritra ny dimy volana. Ary nanana mpanjaka nanapaka azy izy ireo, dia ny anjelin’ny lavaka tsy hita noanoa, izay atao amin’ny teny Hebreo hoe Abaddon, fa amin’ny teny Grika kosa dia Apollyon. Apokalypsy 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.
Ny fahefan’ny finoana silamo hampijaly sy hamono dia sady ao amin’ny vavan’izy ireo no ao amin’ny rambon’izy ireo, izay mivoaka avy ao amin’ny vavan’izy ireo sy ny rambon’izy ireo.
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.
Koa hotapahin’ny Tompo amin’Isiraely indray andro monja ny lohany sy ny rambony, ny sampan-drofia sy ny zozoro. Ny loholona sy ny manan-kaja no lohany; ary ny mpaminany izay mampianatra lainga no rambony. Fa ny mpitarika ity firenena ity no mampivily azy; ary izay tarihiny dia ringana. Isaia 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.
Ny finoana silamo sy Israely dia mifandray ara-paminaniana, satria samy taranak’i Abrahama izy ireo, ary ao amin’ny firazanana tsirairay, ny “loha” dia ny “loholona sy ny manan-kaja”, ary ny “rambony” dia “ny mpaminany izay mampianatra lainga”. Ho an’ny finoana silamo, i Mohammed no ilay mpaminany fahiny nampianatra lainga. Ny Korany no maneho ireo lainga manetsika ny valalan’ny finoana silamo, ary ny loholona sy ny manan-kaja no mpitarika azy ireo ara-politika. Ny finoana silamo dia tarihin’ny fahaiza-mitondra fanjakana (vava), izay entanin’ny laingan’ny Korany (rambony). Ireo amboahaolo telonjaton’i Samsona dia nozaraina ho vondrona roa misy dimy volana avy, izay hampijaly sy hamono amin’ny alalan’ny afo sy ny setroka ary ny solifara.
Fire, Smoke and Brimstone
Afo, setroka ary solifara
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.
Ny afo sy ny setroka ary ny solifara dia mitondra ireo toetra ara-paminanian’ireo anjely telo. Ny voalohany sy ny farany dia samy karazan’afo. Ny fototry ny teny hoe “solifara” dia maneho tselatra avy amin’Andriamanitra. Ny afo dia tandindon’ny hafatra iray; ny setroka kosa dia vokatry ny hafatra, ary ny solifara dia manondro fa hafatra ara-pivavahana izany. Izy telo ireo dia samy hosoka manahaka ny tena hafatr’ireo anjely telo ao amin’ny Apokalypsy toko fahefatra ambin’ny folo. Ny fiarovan-tratra vy dia aseho ho afo sy hyakinta ary solifara. Hosoka manahaka ny saron-tratran’ny mpisoronabe izy io. Ny saron-tratran’ny mpisoronabe dia maneho ireo efatra arivo amby efatra alina sy iray hetsy ho vatosoa olombelona roa ambin’ny folo izay ampiraisina amin’ny Maha-Andriamanitra, izay asehon’ny Orima sy ny Tomima. Ny hyakinta fahiny dia nanana loko manga-mainty antitra, na volomparasy matroka. Ny hyakinta eo amin’ny fiarovan-tratran’ny finoana silamo dia mifanandrify amin’ny setroka izay mivoaka avy amin’ireo vava (fanjakana) sy ireo rambo (fiangonana) an’ny finoana silamo.
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.
Ny nitondrana an’i Enoka ho any an-danitra taorian’ny niarahany nandeha tamin’Andriamanitra nandritra ny 300 taona dia mampifandray ny isa 300 amin’ny hafatry ny anjely voalohany izay tonga tamin’ny taona 1798. Nomena hery tamin’ny 11 Aogositra 1840 izany hafatry ny anjely voalohany izany, tamin’ny fahatanterahan’ny faminaniana momba ny dimy volana ao amin’ny Apokalypsy toko fahasivy. Ampifamatorina ireo fe-potoana roa samy dimy volana ao amin’io toko io, andalana anampy andalana. Vao haingana ihany no nahafantarana fa ireo dimy volana ao amin’ny andininy fahadimy sy ao amin’ny andininy fahafolo dia fe-potoana roa samy hafa, izay samy dimampolo amby zato taona. Rehefa fantatra izany fahamarinana izany, dia namatotra ny amboahaolo tsiroaroa i Samsona, ka nahaforona andiany dimampolo amby zato.
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.
Ao amin’ny tantara ara-paminanian’i Samsona (izay midika hoe “masoandro”), ilay “setroka” nivoaka avy tao amin’ny lavaka rehefa nasehon’ny ady tao Ninive ilay fanalahidy dia nanakona ny masoandro tamin’ny haizina. Nahatakatra marina ireo Millerita fa ny fanakonan’ny setroka avy tao amin’ilay lavaka silamo ny masoandro dia midika ho fanaronana ny filazantsaran’i Kristy, izay asehon’ny masoandro (Samsona). Misy fifandraisana hafa maromaro koa eo amin’ny fijoroana ho vavolombelon’i Samsona sy ny fivavahana silamo voalaza ao amin’ny Apokalypsy toko fahasivy ka hatramin’ny fahiraika ambin’ny folo.
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.
Hita ao amin’ny tantaran’i Samsona ny isa telo, amin’ireo telo andro nomena ireo nasaina tamin’ny fampakaram-bady hamahana ilay ankamantatra. Mifandray amin’ny vehivavy telo i Samsona: ny vadiny avy any Timna, ilay mpivaro-tena ary i Delila. Tonga tamin’i Samsona intelo ny Fanahin’ny Tompo: tamin’ny nifanenany tamin’ilay liona, tao Askelona ary tao Lehy. Valin-teny tsy marina telo no omen’i Samsona an’i Delila alohan’ny hilazany ny marina. Ny isa telo dia maneho ny Andriamanitra telo izay iray, mbamin’ilay andriamanitra telo izay iray sandoka voaforon’ny dragona sy ny bibidia ary ny mpaminany sandoka, ary koa ny firafitra misy singa telo ananan’ny fiangonana mpandresy.
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.
Ny telopolo no isa manondro ny mpisorona, ary nisy namana telopolo nentina nanatrika ny fanasam-panambadian’i Samsona. Avy eo dia nanao filokana i Samsona, ka lamba firakotra telopolo sy fitafiana telopolo no homeny raha mahavaha ilay ankamantatra ireo nasaina. Rehefa nambara tamim-pamadihana ny valin’ilay ankamantatra napetrany, dia namono lehilahy telopolo avy tany Askelona i Samsona mba hanefana ilay filokana. Ny isa telopolo dia ampahafolon’ny 300 amin’ny heviny ara-paminaniana, ary, mifanaraka amin’ny niarahan’i Enoka nandeha tamin’Andriamanitra nandritra ny telonjato taona, ireo amboahaolo telonjato nosamborin’i Samsona sy nofatorany tsiroaroa ho vondrona dimampolo amby zato dia mifandray amin’ireo faminaniana roa momba ny dimy volana ao amin’ny Apokalypsy sivy, izay ampifamatorina amin’ny alalan’ny fomba fandalinana hoe fitsipika anampy fitsipika. Ny telonjato dia ampahafolon’ny telo arivo amin’ny heviny ara-paminaniana, ary ny telo arivo dia maneho sisa tavela, na sisa tavela marina izay asehon’ireo niova fo tamin’ny Pentekosta, na sisa tavela tsy marina izay asehon’ireo novonoin’ny Levita tamin’ilay fikomiana nanompoana ny zanak’omby volamena.
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.
Ny fikomiana tamin’ny zanak’omby volamena sy ireo niova fo tamin’ny Pentekosta dia samy mifanojo ara-paminaniana eo amin’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Ny sisa iray dia maneho sisa avy amin’ny vahoakan’ny faneken’Andriamanitra sy sisa avy amin’ireo any ivelan’ny valan’ny vahoakan’ny faneken’Andriamanitra. Ireo telo arivo voatonona voalohany ao amin’ny fijoroana ho vavolombelon’i Samsona dia ireo Jiosy izay nisambotra an’i Samsona mba hampitony ny Filistina, ary ireo voatonona faharoa kosa dia ny Filistina. Manomboka amin’ny ankohonan’Andriamanitra ny fitsarana, ary aorian’izany dia amin’ireo mpiasa amin’ny ora fahiraika ambin’ny folo izay mbola ao Babylona. Ny fijoroana ho vavolombelon’i Samsona dia sady manamafy fa tandindon’ny sisa ny telo arivo no manamafy koa ny filaharan’ny fizotran’ny fitsarana. Enoka dia niara-nandeha tamin’Andriamanitra nandritra ny telonjato taona, ka maneho amin’izany ny sisa amin’ny vahoakan’ny faneken’Andriamanitra izay tsy hanandrana fahafatesana. Izany sisa izany dia ireo efatra arivo amby efatra alina sy iray hetsy izay ampifanoherina amin’ny vahoaka betsaka ao amin’ny toko fahafito amin’ny Apokalypsy.
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.
Ny ampahafolon’ny 300 dia 30, izay tandindon’ny mpisorona iray; ankoatra izany, ny isa telo, amin’ny maha-ampahafolon’ny telopolo azy, dia maneho ny Andriamanitra telo izay iray, ary koa ny andriamanitra telo izay iray sandoka, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Ny telo koa dia maneho ny fizaran’ny fiangonana mpandresy ho telo, izay asehon’i Davida mpanjaka, izay nanomboka nanjaka tamin’izy telopolo taona, sy i Josefa mpisorona, izay nanomboka nanompo tamin’izy telopolo taona, ary i Ezekiela mpaminany sady mpisorona, izay nanomboka ny fanompoany naharitra roa amby roapolo taona tamin’ny taona fahatelopolo amin’ny tsingerin’ny Jobily fahafito ambin’ny folo. Amin’ny maha-mpisorona azy, dia tokony ho telopolo taona izy.
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.’
Ny tsirairay amin’ireo singa ara-panoharana telo aseho ho mpaminany, mpisorona ary mpanjaka dia mandray ny tombo-kasen’Andriamanitra, dia ny Sabata andro fahafito, eo amin’ilay mari-dalana manamarika ny fiandohan’ny fahirano. Ireo vavolombelon’ny fahafatesana roa, miaraka amin’ilay vavolombelona mpanampy, dia ny fandravana an’i Jerosalema tamin’ny taona 66, no manome vavolombelona telo manamarina fa ‘famantarana’ ilay mari-dalan’ny fahirano.
The Waymark of Transition
Ny Mari-dalan’ny Tetezamita
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.
Rehefa manomboka ny fahirano, dia asiana tombo-kase ny fiangonan’Andriamanitra mpandresy izay telo sosona, araka ny anehoan’i Lameka azy. Ny fahafatesan’ny vadin’i Ezekiela dia manondro fa eo amin’io mari-dalana io indrindra no ilaozana tanteraka ilay vahoakan’ny fanekena teo aloha. Io mari-dalana io no manondro ny fiovana avy amin’i Laodikia ho amin’i Filadelfia, izay aseho koa ho fiovan’ny fiangonana miady ho fiangonana mpandresy, ka tonga ilay fiangonana fahavalo izay isan’ireo fito. Io mari-dalana teo amin’ny tantara Milleritan’ny anjely fahatelo io, izay naharitra nanomboka tamin’ny 22 Oktobra 1844 ka hatramin’ny fikomiana tamin’ny 1863, dia naneho ny vanim-potoana tamin’ny taona 1856, fony i James sy i Ellen White samy nanomboka namaritra ilay hetsika ho laodikiana. Tamin’ny 1856 dia niova ho hetsika Millerita laodikiana ilay hetsika Millerita filadelfiana. Fito taona tatỳ aoriana dia nifarana ilay hetsika Millerita laodikiana, rehefa nanjary fiangonana Advantista Mitandrina ny Andro Fahafito laodikiana ilay hetsika.
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.
Io tsangam-pamantarana io koa dia asehon’ny taona 313 ara-tandindona, fony nifarana ny fiangonan’i Smyrna ary nanomboka ny fiangonan’i Pergamosy. Raha atambatra ireo, dia mifanitsy amin’ny fifindrana avy amin’i Smyrna marina ho amin’i Pergamosy tsy marina tamin’ny taona 313 ny fifindrana tamin’ny taona 1856 avy amin’i Filadelfia marina ho amin’i Laodikia tsy marina, ary io fotoana ifindrana io koa dia mampiseho fa famantarana ilay tsangam-pamantarana. Manomboka amin’ny famantarana ny fahirano, araka ny fanambaran’ny vavolombelona maromaro. Rehefa asiana tombo-kase amin’ny fotoana ahafatesan’i Lameka ny hetsiky ny anjely fahatelo, izay voaforon’ireo efatra arivo sy efatra alina sy iray hetsy, dia voaisy tombo-kase izy ireo ary tafaray tanteraka rehefa asandratra ho faneva, satria famantarana ny tsangam-pamantarana voalohany ao amin’ny rafitra ara-paminanian’ny fahirano.
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.
Ny fahafatesan’i John Palaiologos no manondro ny tsangam-pamantarana momba ny Silamo, rehefa terena ho eo ambany fahefan’ny Silamo i Roma Atsinanana. Ny fanaovana fahirano an’i Jerosalema sy ny fandravana azy dia manome vavolombelona roa momba an’i Babylona sy Roma. Ny fe-potoana herintaona sy tapany an’i Ezekiela dia maneho ireo Laodikiana izay tsy nety nahita sy nandre ny hafatra fampitandremana ny amin’ny hitondrana azy ireo ho babo eo ambany fahefan’ny mpanjakan’ny avaratra. Ny famantaran’i Cestius dia maneho ireo Filadelfiana izay afa-mandositra ny mpanjakan’ny avaratra. Ireo famantarana roa ireo dia mahakasika ny hafatra ara-paminaniana anatiny, ary toy izany koa ny 777 an’i Lameka. Andalana anampy andalana, ny sokajy iray dia entina ho babo mandritra ny fahirano, fa ny sokajy iray kosa afa-miala amin’ny tanan’ny mpanjakan’ny avaratra.
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.
Ny fahafatesan’i John Palaiologos dia maneho ny hafatra ara-paminaniana ivelany amin’ny alalan’ny famantarana ny anjara asan’ny finoana silamo eo amin’ilay mari-dalana izay ametrahana tombo-kase amin’ireo asehon’i Lameka. Ireo afa-mandositra sy ireo voasambotra nandritra ny fahirano sy ny fandravana an’i Jerosalema dia manasongadina fa eo amin’ny mari-dalana alfa amin’ny vanim-potoana ara-paminaniana momba ilay fahirano no isehoan’ny toetra. Ireo antokon’olona roa ireo dia asehon’ireo Lameka roa. Ny antokon’olona iray dia manome fampitandremana ho an’i Nashville, fa ny iray kosa mandà.
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.
Ary hoy ny Tompo taminy: Noho izany, na iza na iza hamono an’i Kaina, dia hovaliana fito heny izy. Ary ny Tompo nanisy famantarana tamin’i Kaina, mba tsy hamono azy izay rehetra mahita azy. Genesisy 4:15.
The Mark of Rebellion
Ny mariky ny fikomiana
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.
Nahazo ny mariky ny fikomiany i Kaina. Ny mariky ny fikomiany dia noraisina ho fampitandremana ho an’ny olombelona fa raha mamono an’i Kaina izy ireo, dia hiharan’ny fitsaran’Andriamanitra impito heny. Amin’ny lafiny iray, azo takarina ho fiarovana nomen’Andriamanitra an’i Kaina ilay marika, saingy ara-paminaniana kosa dia mifanaraka amin’ny mariky ny fikomiana izay fampitandremana ao amin’ny boky farany ao amin’ny Baiboly izany. Ny mariky ny bibidia ao amin’ny Apokalypsy, ilay boky omega, dia efa naseho ara-tandindona tamin’ny mariky ny fikomian’i Kaina ao amin’ny Genesisy, ilay boky alfa. Ny fampitandremana fonosin’ny marika teo amin’i Kaina dia izao: izay rehetra maneho toetra mitovy amin’ny an’i Kaina dia holavin’Andriamanitra sy hotsarainy koa. Ny marika teo amin’i Kaina dia mifanaraka amin’ny mariky ny bibidia, ary ilay fampitandremana dia manamafy ny didy mba tsy hanahaka ny fikomian’i Kaina tamin’ny namonoany ny rahalahiny, izay aseho ho sarin’ny bibidia ao amin’ny Apokalypsy. Ny fanahafana ny nataon’i Kaina dia famoronana sarin’i Kaina. Nomena didim-pitsarana fanasaziana impito heny i Kaina, ary tamin’ny taranaka fahenina avy tamin’i Kaina dia nanambara i Lameka fa namerina ny fahotan’ny rainy izy, nefa ny didim-pitsarana hihatra aminy kosa dia ho fitopolo avo fito heny.
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.
Ary hoy Lameka tamin’ny vadiny: Ada sy Zila ô, mihainoa ny feoko; ry vadin’i Lameka, tandremo ny teniko; fa lehilahy no novonoiko noho ny nandratra ahy, ary tovolahy noho ny namely ahy. Raha fito heny no hamaliana an’i Kaina, dia fito amby fitopolo heny tokoa no hamaliana an’i Lameka. Genesisy 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.
Ny andininy teo aloha no voalohany amin’ireo tranga telo monja ao amin’ny Tenin’Andriamanitra izay anehoana isa amin’ny endrika fampitomboana. Ny farany dia tahaka ny voalohany.
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.
Dia nanatona Azy Petera ka nanao hoe: Tompoko, impiry moa no hanotan'ny rahalahiko amiko, ka havelako izy? Hatramin'ny impito va? Hoy Jesosy taminy: Tsy lazaiko aminao hoe: Hatramin'ny impito, fa hatramin'ny impito-polo impito. Matio 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.
Fitopolo ampitomboina fito dia sivifolo sy efajato, ary misy fe-potoana telo samy maharitra sivifolo sy efajato taona eo amin’ny tantara masina, ka ny tsirairay amin’ireo dia maneho fotoam-pahasoavana iray. Sivifolo sy efajato taona no aseho ho an’ny fitoerana masina, ho an’ny mpanjaka ary ho an’ny tafika. Ny fe-potoana ho an’ny mpanjaka dia nanomboka tamin’ny nanosorana an’i Saoly tamin’ny taona 1097 talohan’i Kristy, ary nitohy hatramin’ny fahirano voalohany nataon’i Nebokadnezara, fony i Daniela nentina ho babo tamin’ny taona 607 talohan’i Kristy.
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.
Ny fe-potoana fizahan-toetra naharitra sivifolo sy efajato taona, izay natokana ho an’ny fitoerana masina, dia nanomboka tamin’ny fitokanana ny tempolin’i Solomona tamin’ny taona 1006 talohan’i Kristy ary nitohy hatramin’ny fitokanana ny tempoly taorian’ny fahababoana tamin’ny taona 516 talohan’i Kristy. Ho an’ny tafika kosa, ireo sivifolo sy efajato taona ireo dia nanomboka tamin’ny taona 457 talohan’i Kristy ka hatramin’ny taona 34 taorian’i Kristy.
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.
Ny fizorana manomboka amin’ny hafatra fampitandremana momba ny fitsarana impito sy ny marik’i Kaina, ka hatramin’ny fitopolo impito an’i Lameka, dia maneho fe-potoana fizahan-toetra ara-panoharana maharitra sivifolo sy efa-jato taona. Ny fikomiana asehon’ny marik’i Kaina dia aseho ho mihamafy miandalana, mifanaraka amin’ny antony nanosika an’Andriamanitra handefa ny safodrano.
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.
Ary hitan’Andriamanitra fa be ny faharatsian’ny olona tambonin’ny tany, ary ny fisainana rehetra tao am-pony dia ratsy ihany mandrakariva. Ary nanenina ny Tompo noho ny nanaovany ny olona tambonin’ny tany, ka nalahelo ny fony. Ary hoy ny Tompo: Haringako tsy ho eo ambonin’ny tany ny olona izay noforoniko, dia ny olona sy ny biby sy ny biby mandady sy mikisaka ary ny voro-manidina; fa manenina Aho noho ny nanaovako azy. Genesisy 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.
I Lameka ao amin’ny taranaka fahenin’i Kaina dia aseho ho sokajin’ny mpikomy miavaka, mifanohitra amin’i Lameka avy amin’ny firazanan’i Seta. Samy manondro ny fiafaran’ny fotoam-pahasoavana ny fijoroana ho vavolombelon’ireo Lameka roa ireo: ny iray amin’ny fanehoana ny isa 490, ary ny iray kosa amin’ny fahafatesany. Samy mirakitra tandindona ara-tarehimarika mifandray mivantana amin’ny firafitry ny fiangonana mpandresy izay ahitana singa telo ireo. I Lameka avy amin’ny firazanan’i Kaina dia mifanaraka amin’ireo fe-potoana telo samy 490 taona ho an’ireo mpanjaka, ny fitoerana masina ary ny tafika, ary i Lameka avy amin’ny firazanan’i Seta kosa dia mirakitra ny tombo-kasen’ny isa fito ho an’ny mpaminany, ny mpisorona ary ny mpanjaka. I Lameka avy amin’ny firazanan’i Seta no faharoa amin’ireo anjely telo ao amin’ny Apokalypsy efatra ambin’ny folo, ary i Lameka avy amin’ny firazanan’i Kaina kosa no anjely fahatelo izay manambara ny fampitandremana momba ny bibi-dia, ny sariny, ny marika ary ny isan’ny anarany. Ny Apokalypsy efatra ambin’ny folo, andininy 9/11, dia manondro ireo izay iharan’ny ozon’i Kaina.
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.
Ary nanaraka azy ireo ny anjely fahatelo ka nanao tamin’ny feo mahery hoe: Raha misy olona miankohoka eo anoloan’ny bibi-dia sy ny sariny ka mandray ny mariky ny bibi-dia eo amin’ny handriny na eo amin’ny tanany, dia izy koa no hisotro ny divain’ny fahatezeran’Andriamanitra, izay naidina tsy misy fangarony ao anatin’ny kapoaky ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy: Ary ny setroky ny fijalian’izy ireo dia miakatra mandrakizay mandrakizay; ary tsy manam-pitsaharana na andro na alina izay miankohoka eo anoloan’ny bibi-dia sy ny sariny, sy izay rehetra mandray ny mariky ny anarany. Apokalypsy 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Ny Apokalypsy 15:2 dia mampahafantatra hoe iza ireo asehon’i Lameka taranak’i Seta:
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.
Ary nahita toa ranomasina fitaratra miharo afo aho; ary ireo izay efa naharesy ny bibi-dia sy ny sariny sy ny mariny ary ny isan'ny anarany dia nitsangana teo ambonin'ny ranomasina fitaratra, nanana ny lokangan'Andriamanitra. Apokalypsy 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.
I Lameka taranak’i Seta dia manamarika ny varavarana mihidy amin’ny alalan’ny fahafatesany. I Lameka taranak’i Kaina dia manamarika ny varavarana mihidy amin’ny alalan’ny fotoam-pahasoavana maharitra efa-jato sy sivifolo taona. Ny marik’i Kaina dia tokony hoheverina ho fampitandremana ny amin’ny toe-panahy iray izay naneho toetra ara-paminaniana fototra telo. Nandà tsy hiditra amin’ny fanompoana an’Andriamanitra araka ny toromarika nomen’Andriamanitra izy; naneho fahatezerana feno fialonana izy ary namono ny zandriny lahy, ary fahatelo, nandà tsy hibebaka izy.
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.
Efa nandika ny didy teo amin’ny vato fisaka voalohany amin’ny Didy Folo i Kaina, dia ilay mamaritra ny fifandraisan’ny olombelona amin’Andriamanitra, ary ny vato fisaka faharoa kosa dia mamaritra ny fifandraisan’ny samy olombelona. Ny mariky ny fikomiany dia nampiseho fa mpandika lalàna tsy mibebaka izy. I Kaina sy i Lameka dia manondro ny varavarana mihidy an’ny anjely fahatelo amin’ny fotoanan’ilay lalàna momba ny Alahady izay ho avy tsy ho ela. I Enoka, i Metosela, i Lameka ary i Noa dia maneho ny tantara izay manomboka amin’ny fahatongavan’ny anjely voalohany, asehon’i Enoka, arahin’ny fahatongavan’i Lameka amin’ny maha-anjely faharoa azy, sy ny fahatongavan’i Metosela amin’ny maha-antso mamatonalina azy, izay manome hery ny hafatr’i Lameka, dia ny hafatry ny anjely faharoa; ary avy eo, i Noa, amin’ny maha-anjely fahatelo azy, dia manondro ny varavarana mihidy tamin’ny Safodrano.
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.
Maty dimy taona talohan’ny Safodrano i Lameka, ary izany dia manondro ilay fotoana dimy taona ara-panoharana alohan’ny hikatonan’ny varavarana rehefa tonga ilay lalàna momba ny Alahady izay ho avy tsy ho ela. Amin’ny fahafatesan’i Lameka teo amin’ny faha-777 taonany no tanteraka ny fanisiana tombo-kase ny fiangonana mpandresy. Avy eo, fito andro talohan’ny nanidiana ny varavaran’ny sambofiara tamin’ny hery mihoatra ny voajanahary, dia nanomboka niditra tao amin’ny sambofiara ny biby.
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.’
Ny andro nahafatesan’i Metosela no voalohany tamin’ireo andro fito ireo. Ny fampitandremana farany talohan’ny nikatonan’ny varavarana dia ilay hafatra roa sosona nentin’ny fampisehoana hita maso ireo biby, niaraka tamin’ny fahatanterahan’ny faminaniana izay efa nampanakoakoina nandritra ny androm-piainan’ilay lehilahy ela velona indrindra tamin’izay rehetra efa maty. Izany faminaniana izany dia voarakitra tao amin’ny anaran’i Metosela, izay midika hoe ‘rehefa maty izy, dia ho avy izany.’
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.
Araka ny fitakian’ny faminaniana, ny hafatra fampitandremana farany ho an’ny taranak’olombelona dia tsy maintsy ho hafatra roa sosona, araka izay asehon’ireo fito andro nifindran’ny biby toerana, izay nanomboka tamin’ny fahafatesan’i Metosela ho fahatanterahan’ny faminanian’i Enoka, izay nambara tamin’ny alalan’ny anaran’ny zanany lahy. Ireo fito andro nifindran’ny biby toerana dia manondro fa ilay hafatra roa sosona asehon’ny fahafatesan’i Metosela sy ireo biby nifindra toerana no hafatra fanisiana tombo-kase entin’ny anjely fahatelo. Maneho ny fiafarana amin’ny alalan’ny fiandohana mandrakariva i Jesosy, ary ao amin’ny Apokalypsy dia manatevin-daharana ilay anjely fahatelo ao amin’ny Apokalypsy toko fahavalo ambin’ny folo ilay feo faharoa ao amin’ny andininy fahefatra, tahaka ny nanatevin-daharan’ny antso tamin’ny mamatonalina ny hafatry ny anjely faharoa. Aseho mandrakariva ho hafatra anatiny sy ivelany ny hafatra fampitandremana farany, araka izay asehon’ny fifandraisana ara-paminaniana misy eo amin’ireo fiangonana sy ireo tombo-kase ao amin’ny bokin’ny Apokalypsy. Ny hafatra fampitandremana farany ao amin’ny Daniela toko fahiraika ambin’ny folo dia ny hafatry ny avaratra sy ny atsinanana. I Metosela sy ireo biby nifindra toerana no hafatra fampitandremana farany roa sosona tamin’ny andron’i Noa.
The death of Lamech with the mark of 777 aligns with the beginning of the siege, when Ezekiel’s wife died. It is there that the faithful, represented by the line of Seth, are sealed, and it is also there that those represented by the line of Cain receive the mark. Enoch was the seventh from Adam and he represents the alpha waymark in a period that ends with both the last and the first generation represented by the number eight. Both Lamechs identify the close of probation, and Lamech’s death represents a closed door of probation at the beginning of the siege.
Ny fahafatesan’i Lameka, izay voamariky ny isa 777, dia mifanandrify amin’ny fiandohan’ny fahirano, tamin’ny nahafatesan’ny vadin’i Ezekiela. Eo no anasiana tombo-kase ny olona mahatoky, izay asehon’ny taranak’i Seta, ary eo koa no andraisan’ireo izay asehon’ny taranak’i Kaina ny marika. I Enoka no fahafito avy amin’i Adama, ary izy no maneho ny mari-dalana alfa ao anatin’ny vanim-potoana iray izay mifarana amin’ny taranaka farany sy ny taranaka voalohany, izay samy asehon’ny isa valo. Samy manondro ny fifaranan’ny fotoam-pahasoavana ireo Lameka roa, ary ny fahafatesan’i Lameka dia maneho ny varavaran’ny fotoam-pahasoavana efa mihidy eo amin’ny fiandohan’ny fahirano.
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.
I Enoka no alfa teo amin’ny tantara ara-paminaniana, ary tsy maintsy manondro omega iray eo amin’ny tantara ara-paminaniana izy, araka izay takin’ny faminaniana. Io omega io dia asehon’ireo olona valo izay niala tamin’ny tontolo taloha ka nankany amin’ny tontolo vaovao nefa tsy nanandrana fahafatesana. Tsy nahita fahafatesana i Enoka sy ireo olona valo talohan’ny nahatongavany teo amin’ny tany vaovao. Nifarana nandritra ireo fito andro nifindran’ny biby monina ny tontolo taloha, ary nanomboka tamin’ny fito andro tsy nisian’ny orana ny tontolo vaovao. Avy eo, nanomboka tamin’ny andro faha-17, dia tsy nisy afa-tsy orana nandritra ny dimy volana, mandra-panakanan’Andriamanitra ny orana tamin’ny faran’ireo dimy volana, tamin’ny andro fahafito ambin’ny folo.
Five Months
Dimy Volana
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.
Misy vavolombelona roa momba ny dimy volana ao amin’ny Apokalypsy toko fahasivy, ary misy faminaniana telo samy hafa momba ny fe-potoana ao amin’io toko io. Ny dimy volana voalohany dia voalaza ao amin’ny andininy fahadimy; ny dimy volana faharoa dia ao amin’ny andininy fahafolo, ary ny iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro dia ao amin’ny andininy fahadimy ambin’ny folo. Ny andininy 5, 10 ary 15 dia manondro ny faminaniana momba ny fe-potoana mahakasika ny silamo, miaraka amin’ny vavolombelona roa momba ny dimy volana eo am-piandohan’ny fe-potoana ara-paminaniana. Samy manondro fe-potoana dimy volana ny andininy 5 sy 10, koa, andalana miampy andalana, dia dimy ambin’ny folo no fitambaran’ny andininy fahadimy sy ny andininy fahafolo. Araka izany, ny dimy volana voalohany dia 15, ary ny iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro dia voalaza ao amin’ny andininy 15. Ny filaharana sy ny firafitry ny andininy 5, 10 ary 15 dia manondro isa dimy ambin’ny folo roa, ary ao amin’ireo andininy roa voalohany, izay dimy ambin’ny folo ny fitambarany, dia misy faminaniana roa momba ny fe-potoana dimampolo amby zato taona avy.
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.
Ny andininy fahadimy ambin’ny folo dia manambara ny faminaniana momba ny fe-potoana maharitra iraika amby sivifolo sy telonjato taona sy dimy ambin’ny folo andro. Nampidirin’i Kristy tao anatin’ny firafitry ny andininy telo ny isa dimy ambin’ny folo, ary tamin’ny fampiasany ny fotoana ara-paminaniana voasoritra tao anatin’ireo andininy ireo indrindra, dia navahany ny isa 15 asehon’ny fampitambarana ny andininy fahadimy sy fahafolo, mba hahatonga ny dimy ambin’ny folo hiseho indroa rehefa ampifanandrify amin’ny andininy fahadimy ambin’ny folo izany. Avy eo dia nofaranan’i Kristy tamin’ny dimy ambin’ny folo andro avokoa ireo faminaniana telo mifamatotra ireo.
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.
Ny fanalahidin’ity toko ity dia ny ady tao Ninive tamin’ny taona 627, izay narahin’ny fahafatesan’i Mohammed dimy taona tatỳ aoriana, tamin’ny taona 632; io fahafatesana io no manomboka ilay faminaniana voalohany momba ny fe-potoana dimy volana. Folo taona taorian’ny nahafatesan’i Mohammed dia naringana ny tafik’i Persia, araka ny filazana mialoha nataon’i Mohammed fa samy ho resy ireo fanjakana roa, dia i Persia sy i Roma. Noho izany, ny fizotry ny tantara ao amin’ny Apokalypsy toko fahasivy dia manomboka amin’ny ady tao Ninive nifanaovan’i Persia sy i Roma. Avy eo, dimy taona tatỳ aoriana, dia maty i Mohammed, ka manomboka amin’izany ny dimampolo amby zato taona voalaza ao amin’ny andininy fahadimy. Folo taona tatỳ aoriana dia resy tamin’ny ady tao Nahavand i Persia, tamin’ny taona 642. Nantsoin’ny silamo hoe “ny fandresen’ny fandresena” ny ady tao Nahavand. Ny dimy ambin’ny folo taona voalohany ao amin’ny Apokalypsy toko fahasivy dia maneho fe-potoana dimy taona arahin’ny folo taona. Nifarana tamin’ny 11 Aogositra 1840 ny faminaniana farany momba ny fe-potoana. Folo andro talohan’io zava-nitranga io dia namoaka ny filazany mialoha nohavaozina momba ny fitsaharan’ny fanjakazakan’ny Otomana i Josiah Litch. Ny dimy ambin’ny folo andro faran’ny silamo ao amin’ny Apokalypsy toko fahasivy dia zarain’ny asan’i Josiah Litch ho dimy andro arahin’ny folo andro, satria i Jesosy dia mampiseho mandrakariva ny farany amin’ny alalan’ny fiandohana.
We will continue these things in the next article.
Hotohizintsika ao amin’ny lahatsoratra manaraka ireo zavatra ireo.