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

Macaafa Uumamaa boqonnaawwan afurii fi shanii keessatti, hidda dhalootaa Qaayin hidda dhalootaa Seet wajjin wal bira qabamee garaagarummaan isaanii ibsameera.

Good Lamech and Bad Lamech

Laamek Isa Gaarii fi Laamek Isa Hamaa

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.

Hiddoonni dhalootaa lamaan garaagarummaa warra badanii fi warra fayyanii gidduu jiru bakka buʼu; sanyiiwwan hiddoota dhalootaa lamaan keessaa tokko tokkos hiddoota wal faallessan sanaaf ‘mallattoolee sanyii’ waltarree taʼan bakka buʼu. Qaayin garee namoota cubbuu isaaniitiif qalbii hin jijjiirrannee fi haala mataa isaaniitiif qofa gaddanii bakka buʼa.

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.

Innis, “Ati maal goote? Sagaleen dhiiga obboleessa keetii lafa keessaa gara kootti iyyata. Amma immoo ati lafa dhiiga obboleessa keetii harka kee irraa fudhachuuf afaan ishee bante irraa abaaramaa taateetta; yeroo ati lafa qottu, siʼachi humna ishee siif hin kennitu; biyya lafaa irratti baqataa fi jooraa taata” jedhe. Qaayinis Waaqayyoon, “Adabni koo kan ani baachuu dandaʼu caalaa ulfaataa dha. Kunoo, ati harʼa fuula lafaa irraa na ariiteetta; fuula kee duraas nan dhokadha; biyya lafaa irrattis baqataa fi jooraa nan taʼa; namni na argatu hundinuus na ajjeesa” jedhe. Waaqayyos, “Kanaaf, namni Qaayinin ajjeesu kam iyyuu haaloon dachaa torba isa irratti baafama” isaan jedhe. Waaqayyos namni isa argatu kam iyyuu akka isa hin ajjeefneef Qaayin irra mallattoo kaaʼe. Qaayinis fuula Waaqayyoo duraa baʼee, Eeden irraa gara baʼa-biiftuutti, biyya Nood keessa jiraate. Uumama 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.

Qaayin garee warra qalbii hin jijjiirrannee fi haala gaddisiisaa waan gaarii gochuuf carraaquu diduudhaan ofitti fidan irratti qofa xiyyeeffatan bakka bu’a.

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.

Inni garuu Qaayinii fi aarsaa isaa hin fudhanne. Qaayinis baayʼee aare; fuulli isaas ni guurame. Waaqayyos Qaayiniin akkana jedhe: “Maaliif aarte? Fuulli kees maaliif guurame? Yoo waan gaarii hojjette, fudhatama hin argattuu? Yoo waan gaarii hin hojjenne garuu, cubbuun balbala dura riphee jira. Inni si in hawwa; ati immoo isa irratti in moota.” Uumama 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Du’oota Ja’a—Alfaawwan Sadii fi Omeegaawwan Sadii

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.

Barreeffamoota darban keessatti Henookiin akka mallattoo ergamaa isa jalqabaatti, Laamekiin akka mallattoo ergamaa isa lammaffaatti, Maatuuselaa akka iyya halkan walakkaatti, Nohiin immoo akka ergamaa isa sadaffaatti adda baasnee turre. Laamek inni hidda dhalootaa Seet keessaa ta'e, umurii waggaa dhibba torbaa fi torbaatamii torbaatti, lolaa bishaanii isa yeroo Maatuuselaan du'e dhufe sana waggaa shan dura du'e. Du'a Laamek waggaa shan booda duuti Maatuuselaa hordofe; kanaafuu duuti isaanii du'a haadha manaa Hisqi'eel, isa waggaa tokkoo fi walakkaa (1.5) booda duuti Yerusaalem, haadha manaa Hoolichaa, hordofe sana fakkeenyaan argisiisa.

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.

Anis Yohannis magaalaa qulqulluu, Yerusaalem haaraa, akka misirroo dhirsa isheetiif faayamteetti qophooftee, samii keessaa Waaqayyo biraa gad buʼaa jirtu nan arge. Mulʼata 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.

Du’oonni alfaa haadha manaa Hisqi’eelii fi Laamek, kanneen du’oota omeegaa Yerusaalemii fi Matuuselaa wajjin walitti hidhatan, du’a Yohaannis Paalaayoloogos fakkeenyaan agarsiisan; du’a isaa irraa waggaa shan booda immoo Qosxanxinoos kudha tokkoffaan dallaawwan Qosxanxinoopil irratti du’e. Sarari Laamek waggoota shan adda baasee agarsiisa; dhuma isaattis yeroon godaansa bineensotaa guyyaa torba turu jira. Sarari Roomaa Bahaa waggoota shan, akkasumas waggoota shanan waliigalaa keessatti yeroo waggaa afurii bakka bu’a. Sarari Hisqi’eel waggaa lama, akkasumas waggaa tokko tuqaa shan (1.5) bakka bu’a. Sarari Hisqi’eel kan Baabilon Yerusaalemiin balleessuu agarsiisu, balleeffama Yerusaalem isa lammaffaa kan bara 66 irraa hanga 70tti Roomaadhaan raawwatame wajjin wal-sima. Sarari Roomaa kan balleeffama Yerusaalem agarsiisu yeroo waggaa afuriis, yeroo waggaa sadii fi walakkaas ni argamsiisa. Sararoota fakkeenyummaa qaban arfan sana keessaa tokkoon tokkoon isaanii dhugaa ba’umsa raajii isaanii keessatti yeroo fakkeenyummaa qabu tokko utuu hin ta’in, yeroowwan fakkeenyummaa qaban lama argamsiise.

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.

Laamek, Yohaannis Palaiologos fi haati manaa Hisqi'eel mallattoo karaa alffaa kan yeroo du'a omeegaatiin xumuramu tokkoo bakka bu'u. Sarara sadan keessaa lamaan marfama du'a kanneen tokkoon tokkoon isaaniitiif walsimaniitiin xumuramu bakka bu'u. Inni kaan bineensonni markabicha keessa seenuu isaaniitiin xumurama. Inni omeegaa irratti walsimu bishaan badiisaa Noh diigamuu Yerusaalemii fi diigamuu dallawwan Konistaantinoopil wajjin wal simsiisa. Mallattoowwan omeegaa sadan hundi cufamuu yeroo araaraa isa seera Dilbataa dhiheenyatti dhufu irratti raawwatamu bakka bu'u.

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.

Dhugumatti, ragaa doonii Nohi keessatti marfamni hin turre; garuu gara doonichaa seenuu akka danda’amuuf daandiin ol baasu jiraachuu qaba ture. Daandiin fe’iinsaa ol baasu sun fakkeenya daandii ol baasu kan marfamaa akka ta’etti yoo ilaalame, ragaaleen du’aa sadanuu marfama agarsiisu. Sarara Roomaa isa badiisa Yerusaalem bara 66 irraa hanga 70tti raawwatame ilaalchisu keessatti, bara 66tti marfamni Seestiyusiin, bara 70ttimmoo marfamni lammaffaan Tiitoosiin geggeeffame.

Four Years

Waggaa Afur

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.

Waggoonni afran marfama Constantinople bara 1453tti raawwatameen xumuraman, raajii Islaamaa “ji’oota shan” isa Mul’ata boqonnaa sagal keessatti argamu keessatti, yeroo waggaa afurii isa lammaffaa bakka bu’u. Raajii “ji’oota shan” keessatti yeroon waggaa afurii inni jalqabaa, marfama Nicomedia keessatti, bara 1333 irraa hanga bara 1337tti ture. Marfamni sun xumura waggoota soddomii saddeet Adoolessa 27, 1299 irraa lakkaa’amaniis bakka bu’e. Badiisni Yerusaalem yeroo lama raawwatame, badiisni Constantinople yeroo tokko raawwatame, bishaan badiisaa fi marfamni Nicomedia, duula Panium kan Dhaloota Kiristoos dura bara 200 irraa hanga bara 198tti tureef dhugaa baatota shanidha; duulli sun immoo dhugaa baatuu ja’affaa ta’a; dhugaa baatonni biroo muraasnis jiru.

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.

Barbadeeffamoonni Yerusaalem lamaan salphaatti, “sarara irratti sarara,” walitti hiriirfamu. Bishaan badiisaa fi sararri Roomaa Bahaa du’awwan alfaa fi omeegaa isaan waliin qabaniin walitti hiriirfamu. Duulli Panium sarara Hisqi’eel isa bara 587 Dh.K.D. wajjin addatti walitti hiriirfama; sababni isaas yeroowwan marfamuu lamaan isaanii waggaa lama lama bakka bu’uu isaaniiti. Panium Daani’el boqonnaa kudha tokko lakkoofsa kudha shan keessatti bakka buufamee jira; lakkoofsi kunis lakkoofsa kudha ja’a isa seera Dilbataa dhiheenyatti dhufu bakka bu’u dura dhufa, akkuma barbadeeffamoonni Yerusaalem bara 586 Dh.K.D. fi 70 Dh.K.B. raawwataman dura dhufanitti. Yeroon waggaa lamaa kan lola Panium fi marfamuu Siidoon sararoota kana keessaa tokkoon tokkoon isaanii seenaa dhokataa Daani’el boqonnaa kudha tokko lakkoofsa afurtamaa keessa galcha.

A Sign

Mallattoo Tokko

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.

Marfamawwan Yerusaalem yeroo lamaan itti balleeffamte keessatti, mallattoon karaa raajii inni jalqabaa mallattoo tokko bakka bu’a; Cestius bara 66 keessaafi duuti haadha manaa Hisqi’eel lamaanuu mallattoowwan alfaa turan. Laamekis mallattoo karaa isa jalqabaa dha; kanaafuu, dhugaa ba’umsa lamaa irratti hundaa’uun, Laamekis mallattoo dha. Umuriin isaa inni waggaa 777 mallattoo waldaa injifattuu bakka bu’a; waldaan kunis qaamolee sadii irraa ijaaramte: raajii tokko, luba tokkoo fi mootii tokko.

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.

Kana malees, ani Waaqayyo isa isaan qulqulleessu taʼuu koo akka isaan beekaniif, anaa fi isaan gidduutti mallattoo akka taʼaniif sanbatoota koos isaaniif nan kenne. Hisqiʼeel 20:12.

300 Years

Waggaa 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.

Henok, inni hidda dhalootaa Sheet keessatti Addaam irraa isa torbaffaa ture, waggoota 300 Waaqayyoo wajjin deddeebi’ee gara samiitti ol fudhatame. ‘300’ mallattoo chaartiiwwan qajeelchitootaa bara 1843 dhibba sadii, lallabdoota hordoftoota Miiler ta’an dhibba sadii kanneen chaartiiwwan sanaan walsimanii fi akkasumas raayyaa Giidewoon kan loltoota dhibba sadii qabuu ti. Henok, lallabdoonni hordoftoota Miiler ta’anii fi loltoonni Giidewoon dhibbi sadan warra kuma dhibba tokkoo fi afurtamii afur bakka bu’u. Saamsoon waangota 300 fudhatee lama lamaan walitti isaan hidhe; kanaanis 150 fi mallattoo walitti hidhamee walumaa galatti dhibba sadii ta’u adda baase.

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.

Saamsoonis dhaqee waangota dhibba sadii qabate; gucaawwanis fudhatee, eegee isaanii lama lama walitti garagalchee, eegee lamaan gidduutti guca tokko kaaʼe. Gucaawwan sana erga qabsiisee booddee, midhaan Filisxeemotaa isa hin haamamin keessa isaan gad lakkise; tuulaawwan midhaanii fi midhaan hin haamamin, iddoowwan dhaabaa wayinii fi mukkeen ejersaa wajjin gubee balleesse. Abboota Firdii 15:4, 5.

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

Raajiiwwan waa’ee Islaamaa lamaan kan ji’oota shan-shanii, boqonnaa sagalffaa kitaaba Mul’ataa keessatti argaman, “ibidda” fi “eegeewwan” akka amaloota Islaamaatti adda baasu.

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.

Mul'ata keessattis fardeenii fi warra isaan irra taa'an akkanatti nan arge: isaan gaachana qomaa ibiddaa, yaakintii fi dinyii qabu turan; mataan fardeenii akka mataa leencotaa ture; afaan isaanii keessaas ibiddi, aarri fi dinyiin ba'an. Wantoota sadan kanaan, jechuunis ibidda, aaraa fi dinyii afaan isaanii keessaa ba'aniin, namoota keessaa harka sadii keessaa harki tokko ajjeefame. Sababni isaas humni isaanii afaan isaanii fi eegeewwan isaanii keessa jira; sababni isaas eegeewwan isaanii akka bofotaa turan; mataas qabu turan; isaaniinis miidhaa geessisu. Mul'ata 9:17–19.

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

Humni Islaamaa afaanota isaanii keessas eegeewwan isaanii keessas jira.

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.

Isaanis eegee akka eegee torbaan-qabaa qabu turan, eegee isaanii keessas qoree ittiin waraanan qabu turan: jiʼa shaniif namoota miidhuufis aangoo qabu turan. Mootii isaan irratti moʼus qabu turan; innis ergamaa boolla isa jala hin qabnee ti; maqaan isaa afaan Ibrootaatiin Abaddon, afaan Giriikiitiin garuu Apollyon jedhama. Mulʼata 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.

Humni Islaamummaan ittiin dararuu fi ajjeesu afaanota isaanii fi eegeewwan isaanii lamaan keessa jira; isaanis afaanota isaanii fi eegeewwan isaanii keessaa baʼu.

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.

Kanaaf Gooftaan guyyaa tokko keessatti Israaʼel keessaa mataa fi eegee, damee fi shambaqqoo ni kuta. Maanguddoon kabajamaan mataa dha; raajichi soba barsiisu immoo eegee dha. Sababiin isaas, geggeessitoonni saba kanaa isaan karaa irraa dabarsu; warri isaaniin geggeeffamanis ni balleeffamu. Isaayaas 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.

Islaamni fi Israa'el, lamaan isaanii iyyuu ijoollee Abrahaam waan ta'aniif, gama raajiitiin walitti hidhata qabu; sarara isaanii tokkoon tokkoon keessattis “mataan” “isa durii fi kabajamaa” dha; “eegeen” immoo “raajii soba barsiisu” dha. Raajiin durii kan soba barsiise Islaamaaf Muhaammad dha. Qur'aanni soboota hawaannisa Islaamaa kakaasan bakka bu'a; inni durii fi kabajamaan immoo hooggansa siyaasaa isaanii ti. Islaamni ogummaa bulchiinsa mootummaa (afaan)tiin geggeeffama; warri isa geggeessanis soboota Qur'aanaa (eegee)tiin kakaafamu. Waangoonni Saamsoon dhibbi sadii gareewwan ji'a shan shanii lama, kanneen ibiddaan, aaraan fi dhagaa boba'uudhaan dararuu fi ajjeesuuf jiranitti qoodaman.

Fire, Smoke and Brimstone

Ibidda, Aaraa fi Dinyii

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.

Ibiddi, aarri fi dinyiin amaloota raajummaa ergamoota sadanii qabu. Inni jalqabaa fi inni dhumaa gosoota ibiddaati. Hundeen jecha “dinyii” balaqqisa waaqayyummaa bakka bu'a. Ibiddi mallattoo ergaati; aarri bu'aa ergaa sanaa yoo ta'u, dinyiin immoo ergaan sun ergaa amantii ta'uu isaa agarsiisa. Sadanuu fakkeeffamoota sobaa ergaa dhugaa ergamoota sadanii Mul'ata kudha afur keessatti ibsameeti. Uffanni qomaa sibiilaa akka ibiddaa, yaakintii fi dinyiitti bakka buufameera. Innis uffata qomaa angafa lubootaa sobaan fakkeessa. Uffanni qomaa angafa lubootaa namoota kuma dhibba tokkoo fi kuma afurtamii afur akka dhagoota gatii jabeeyyii namaa kudha lama kan Waaqayyummaa Uriimii fi Tumiimiin bakka buufame wajjin walitti makamanii jiraniitti bakka bu'a. Yaakintiin bara durii halluu cuquliisa-gurraacha dukkanaa'aa yookaan dhiilgee dimimmisaa qaba ture. Yaakintiin uffata qomaa Islaamaa aara afaanota (mootummaa) fi eegeewwan (waldaa) Islaamaa keessaa ba'u wajjin wal sima.

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.

Henook waggoota 300 Waaqayyoo wajjin erga deddeebiʼee booda gara samiitti ol fudhatamuun isaa lakkoofsa 300 ergaa ergamaa isa tokkoffaa bara 1798 dhufe wajjin walitti hidha. Ergaan ergamaa isa tokkoffaa sun Hagayya 11, bara 1840, raajii jiʼoota shanii kan Mulʼata boqonnaa sagal keessatti argamu raawwatamuudhaan humna argate. Boqonnaa kana keessatti yeroowwan jiʼoota shanii lamaan sarara sarara irra kaaʼuudhaan walitti hidhamaniiru. Hubannaan jiʼoonni shanan lakkoofsa shanii fi lakkoofsa kudhanii keessatti ibsaman yeroowwan adda addaa lama, tokkoon tokkoon isaanii waggoota dhibbaa fi shantama taʼan, akka taʼan jedhu dhiheenyuma kana qofa beekamtii argate. Yeroo dhugaan sun beekamtii argatetti, Saamsoon waangota walitti hidhee cimdii waangotaa dhibbaa fi shantama godhe.

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.

Seenaa raajawaa Saamsoon (hiikni maqaa isaa “aduu” jechuu dha) keessatti, “aarri” yeroo furtuun lola Nanawweetiin fakkeeffametti boolla keessaa baʼe, aduu dukkanaan haguugse. Hordoftoonni Miiler, aduun aara boolla Islaamummaa keessaa baʼeen haguugamuun, haguugamuu wangeela Kiristoos isa aduudhaan (Saamsooniin) fakkeeffamu akka taʼe sirriitti hubatan. Dhugaa baʼumsa Saamsoonii fi Islaamummaa Mulʼata boqonnaa sagal hanga kudha tokko keessatti ibsame gidduu walitti dhufeenyoonni biroon hedduun jiru.

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.

Lakkoofsi sadii seenaa Saamsoon keessatti, keessummoonni cidhaa hibboo sana hiikuuf guyyoota sadii qabaachuu isaaniitiin mul’ata. Saamsoon dubartoota sadii wajjin walitti dhufeenya qaba: haadha manaa isaa kan Timnaa, dubartii sagaagaltuu sanaa fi Deliilaa. Hafuurri Gooftaa yeroo sadii Saamsoon irra bu’a: yeroo inni leenca sana qunnametti, Ashqaloon keessatti fi Lehii keessatti. Saamsoon dhugaa isheetti himuun dura deebiiwwan sobaa sadii Deliilaadhaaf kenna. Lakkoofsi sadii Waaqummaa, akkasumas Waaqummaa sobaa jawwee, bineensaa fi raajii sobaa, dabalataanis caaseffama kutaa sadii qabu kan waldaa injifattuu bakka bu’a.

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.

Lakkoofsi soddoma kan lubaati; gara affeerraa cidha Siimsonitti hiriyoonni soddoma fidamanii turan. Sana booddee Siimson, keessummoonni hibboo sana hiikuu yoo danda’an, wayyaa quncee talbaa soddoma fi uffata soddoma kennuuf isaan wajjin wal qabate. Hibboon isaa gantummaadhaan yeroo saaxilametti, Siimson waan ittiin wal qabate sana kaffaluuf namoota Ashqaloon soddoma ajjeese. Lakkoofsi soddoma 300 keessaa kurnoo raajiidha; jeedaloonni dhibba sadii Siimson qabee cimdii dhibba tokkoo fi shantamatti walitti hidhe immoo, Henook waggaa dhibba sadii Waaqayyoo wajjin deddeebi’uu isaa wajjin walsimuudhaan, raajiiwwan ji’a shanii lamaan Mul’ata boqonnaa sagal keessatti argamanii fi mala sarara irratti sarara jedhuun walitti hidhaman wajjin walitti hidhamiinsa qabu. Dhibbi sadii kuma sadii keessaa kurnoo raajiidha; kumni sadii immoo, hafteen sun haftee qajeelotaa kan warra guyyaa Pheenxeqosteetti gara amantiitti deebi’aniin bakka buufamtu taatus yookaan haftee jal’ootaa kan warra fincila jabbii warqee keessatti Lewwootaan ajjeefamaniin bakka buufamtu taatus, haftee tokko bakka bu’a.

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.

Fincilli jabbii warqee wajjin wal qabatu fi warri guyyaa Phenxeqosxeetti gara Waaqayyootti deebi’an, lamaan isaanii iyyuu, seera Dilbataa dhiheenyatti dhufu irratti raajiidhaan wal simatu. Hafteen tokko haftee saba kakuu Waaqayyoo keessaa fi haftee warra mooraa saba kakuu Waaqayyoo keessa hin jirre keessaa bakka buuti. Dhugaa ba’umsa Saamsoon keessatti lakkoofsi kuma sadii yeroo jalqabaatiif caqasame Yihudoota Filisxeemota tasgabbeessuuf Saamsooniin booji’an agarsiisa; inni lammaffaan immoo Filisxeemota agarsiisa. Firdiin mana Waaqayyoo irraa jalqaba; sana booda immoo hojjettoota sa’aatii kudha tokkooffaa warra amma iyyuu Baabilon keessa jiran irratti itti fufa. Dhugaa ba’umsi Saamsoon lakkoofsi kuma sadii mallattoo haftee ta’uu isaa ni mirkaneessa; tartiiba adeemsa firdiis akkasuma ni mirkaneessa. Henook waggaa dhibba sadiif Waaqayyoo wajjin adeeme; kanaanis haftee saba kakuu Waaqayyoo keessaa kan du’a hin dhandhamne bakka bu’e. Hafteen sun namoota kuma dhibba tokkoo fi kuma afurtamii afur, warra kitaaba Mul’ataa boqonnaa torba keessatti tuuta guddaa wajjin wal bira qabamanii adda baafamanidha.

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.

Kurnoon 300 keessaa 30 dha, kunis mallattoo lubaa ti; dabalataanis, lakkoofsi sadii, kurnoo soddoma keessaa taʼuun, Waaqummaa akkasumas waaqummaa sobaa jawwichaa, bineensichaa fi raajicha sobaa bakka buʼa. Lakkoofsi sadii akkasumas qoodama bakka sadii waldaa injifattuu, ishee Mootii Daawit isa umurii waggaa soddomaatti mootii taʼee bulchuu jalqabeen, luba Yooseef isa umurii waggaa soddomaatti tajaajiluu jalqabeen, akkasumas raajii fi luba Hisqiʼel isa marsaa Iyyoobeeliyuu kudha torbaffaa keessaa waggaa soddomaffaatti tajaajila isaa waggaa digdamii lamaa jalqabeen bakka buufamtu sanaa bakka buʼa. Akka lubaatti, umuriin isaa waggaa soddoma taʼa ture.

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.’

Qaamota fakkeenyaa sadan akka raajii, lubaa fi mootiitti dhiyaatan keessaa tokkoon tokkoon isaanii mallattoo karaa isa marfamicha jalqabsiisu irratti chaappaa Waaqayyoo isa Sanbata guyyaa torbaffaa ni fudhata. Dhugaa-baatonni du'aa lamaan, dhugaa-baataa sadarkaa lammaffaa kan barbadaa'uu Yerusaalem bara 66tti raawwatee wajjin, mallattoon karaa marfamichaa ‘mallattoo’ ta'uu isaatiif dhugaa-baatota sadii ni ta'u.

The Waymark of Transition

Mallattoo Karaa Ce’umsaa

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.

Yommuu marfamni jalqabu, waldaan Waaqayyoo mo’ataan kan dachaa sadii ta’e, akkuma Laamekiin fakkeeffametti, ni chaappessama. Duuti haadha manaa Hisqi’eel, mallattoo karaa sanuma irratti sabni duraan saba kakuu ture guutummaatti bira akka darbamu agarsiisa. Mallattoon karaa sun ce’umsa Laawodiiqeyaa irraa gara Filaadelfiyaatti taasifamu agarsiisa; ce’umsi kunis waldaan qabsaawaan gara waldaa mo’ataatti ce’ee, kanaanis waldaa saddeettaffaa kan torban keessaa ta’utti jijjiiramuu isaatiin mul’ifama. Seenaa Miileraayitootaa kan ergamaa sadaffaa, kan Onkoloolessa 22, 1844 irraa hanga fincila bara 1863tti diriire keessatti, mallattoon karaa sun yeroo bara 1856, yeroo James fi Ellen White lamaan isaanii sochii sana akka kan Laawodiiqeyaatti adda baasuu jalqaban, bakka bu’a ture. Bara 1856tti sochiin Miileraayitootaa kan Filaadelfiyaa gara sochii Miileraayitootaa kan Laawodiiqeyaatti ce’e. Waggaa torba booda, sochiin sun waldaa Adveentistii Guyyaa Torbaffaa kan Laawodiiqeyaa yommuu ta’u, sochiin Miileraayitootaa kan Laawodiiqeyaa ni xumurame.

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.

Mallattoon karaa sunis bara 313, yeroo waldaan Simiirnaa xumuramtee waldaan Phergaamos jalqabde, fakkeenyaan mul’ifama. Lamaan isaanii wal bira qabamanii yeroo ilaalaman, ce’umsi bara 1856 Filadelfiyaa qajeeltuu irraa gara Laawodiiqeyaa qajeelummaa hin qabneetti ta’e, ce’umsa bara 313 Simiirnaa qajeeltuu irraa gara Phergaamos qajeelummaa hin qabneetti ta’e wajjin wal sima; qabxiin ce’umsichaas mallattoo karaa sana akka mallattootti adda baasa. Ragaa dhugaa-baatota hedduu irratti hundaa’uun, marfamni mallattoo tokkoon jalqaba. Sochiin ergamaa sadaffaa, inni namoota kuma dhibba tokkoo fi kuma afurtamii afuriin ijaarame, yeroo du’a Laamekitti yommuu chaappessamu, isaan chaappessamanii, akka alaabaatti ol yommuu qabaman guutummaatti tokko ta’u; sababiin isaas mallattoon karaa inni jalqabaa caasaa raajii marfamichaa mallattoo waan ta’eefi.

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.

Duuti Yohaannis Palaiologos mallattoo karaa Islaamaa isa yeroo Roomaan bahaa Islaamaan dirqisiifamtee bitamaatti galfamtu agarsiisu adda baasa. Marfamuu fi barbadaa’uun Yerusaalem Baabilonii fi Roomaa ilaalchisee dhugaa baatota lama ni kennu. Yeroon Hisqi’eel inni waggaa tokkoo fi walakkaa warra Laa’odiiqeyaa ergaa akeekkachiisaa isa mootii kaabaatiin booji’amanii geeffamuu isaanii ilaalchisu arguu fi dhaga’uu didan bakka bu’a. Mallattoon Cestius warra Filadelfiyaa mootii kaabaa jalaa miliqan bakka bu’a. Akkuma 777 Laamek, mallattoowwan lamaan sunis ergaa raajii isa keessaa ilaallatu. Sarara sarara irratti, yeroo marfamaatti gareen tokko booji’amee geeffama; gareen inni kaan immoo harka mootii kaabaa jalaa miliqa.

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.

Duuti John Palaiologos, mallattoo karaa warri Lamechiin bakka buufaman itti chaappeffaman irratti gahee Islaamni qabu adda baasuudhaan, ergaa raajii alaa bakka bu’a. Warri yeroo marfamuu fi balleeffamuu Yerusaalem miliqanii ba’an, akkasumas warri booji’aman, amalli kan mul’atu mallattoo karaa alfaa yeroo raajii marfamichaa irratti ta’uu isaa addeessu. Gareewwan lamaan sun Lamech lamaaniin bakka buufamu. Gareen tokko Nashville’f akeekkachiisa kenna, gareen inni biraan immoo ni dida.

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.

Waaqayyos, “Kanaaf, namni Qaayin ajjeesu kam iyyuu, haaloon dachaa torbaa isa irraa ni baafama” jedheen. Waaqayyos, namni isa argatu kam iyyuu akka isa hin ajjeesneef, Qaayin irratti mallattoo kaaʼe. Uumama 4:15.

The Mark of Rebellion

Mallattoo Fincilaa

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.

Qaayin mallattoo fincila isaa fudhate. Mallattoon fincila isaa, ilmaan namootaa Qaayin yoo ajjeesan murtiin Waaqayyoo dachaa torbaa akka isaan irra ga’u kan akeekkachiisu ta’ee hubatame. Karaa tokkoon, mallattoon sun Waaqayyo Qaayiniif eegumsa akka kenne kan argisiisutti hubatamuu danda’a; hiika raajiitiin garuu, mallattoo fincilaa isa akeekkachiisa ta’ee kitaaba Macaafa Qulqulluu isa dhumaa keessatti argamu wajjin wal sima. Mallattoon bineensichaa inni kitaaba Mul’ataa isa oomeegaa ta’e keessatti argamu, mallattoo fincila Qaayin isa kitaaba Uumamaa isa alfaa ta’e keessatti argamuun dursee fakkeeffame. Akeekkachiisni mallattoo Qaayin keessaa hubatamu, namoonni amala Qaayin wajjin tokko ta’e argisiisan kamiyyuu isaanis Waaqayyoon akka didamanii fi murtiin akka irratti kennamu kan ibsu dha. Mallattoon Qaayin irra jiru mallattoo bineensichaa wajjin wal sima; akeekkachiisichi immoo ajaja fincila Qaayin isa obboleessa isaa ajjeesuudhaan mul’ate akka hin fakkeessine jedhu cimsa; fincilli kun kitaaba Mul’ataa keessatti fakkii bineensichaatiin bakka buufameera. Gocha Qaayin fakkeessuun fakkii Qaayin uumuu dha. Qaayiniif murtiin raawwachiisaa dachaa torbaa kenname; Qaayin irraa dhaloota ja’affaa keessatti immoo, Laamek cubbuu abbaa isaa irra deebi’ee akka raawwate, murtiin isaa garuu torbaatama dachaa torbaa akka ta’u hubate.

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.

Laamekis haadhotii manaa isaa Aadaa fi Ziilaadhaan akkana jedhe: “Sagalee koo dhagaʼaa; isin haadhotii manaa Laamek, dubbii kootti gurra kennaa; ani nama na madeesse tokko, dargaggeessa na miidhe tokkos ajjeeseeraatii. Qaayiniif haaloon dachaa torbaan yoo baafamu, dhugumaan Laamekiif dachaa torbaatamii torbaan ni baafama.” Uumama 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.

Dubbii Waaqayyoo keessatti lakkoofsonni bifa baay’isuutiin kan ibsaman si’a sadii qofa yoo ta’u, caqasni kana dura jiru isa jalqabaati. Inni dhumaa akkuma isa jalqabaati.

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.

Yommus Phexros gara isaa dhufee, “Yaa Gooftaa, obboleessi koo yommuu na irratti cubbuu hojjetu, ani siʼa meeqa isaaf dhiisuu qaba? Hanga siʼa torbaatti moo?” jedheen. Yesuus immoo, “Ani hanga siʼa torbaatti siin hin jedhu; garuu hanga siʼa torbaatama siʼa torbaatti siin jedha” jedheen. Maatewos 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.

Torbaatamni torbaan baay'ifame dhibba afurii fi sagaltama ta'a; seenaa qulqulluu keessatti yeroowwan waggaa dhibba afurii fi sagaltama of keessaa qaban sadii jiru; tokkoon tokkoon isaaniis yeroo carraa tokko argisiisa. Mana qulqullummaaf, moototaaf, maccaafis waggoonni dhibba afurii fi sagaltamni argisiifamaniiru. Yeroon moototaa Dhaloota Kiristoos dura bara 1097tti dibamuu Saa'oliin jalqabee, hamma marfama jalqabaa Nebukadnezaaritti, yeroo Daani'el Dhaloota Kiristoos dura bara 607tti booji'ametti itti fufe.

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.

Yeroon carraa waggoota dhibba afurii fi sagaltamaa iddoo qulqulluudhaaf ramadame, bara 1006 Dh.K.D. eebba mana qulqullummaa Solomooniin jalqabee, hanga bara 516 Dh.K.D. eebba mana qulqullummaa boojuu booda ijaarameetti itti fufe. Maccichaaf immoo, waggoonni dhibba afurii fi sagaltamni kun bara 457 Dh.K.D. irraa hanga bara 34 Dh.K.B. turan.

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.

Ergaa akeekkachiisaa murtii dachaa torbaa Qaayinii fi mallattoo isaa irraa jalqabee hanga dachaa torba yeroo torbaatamaa Laamekitti kan jiru, yeroo carraa waggaa dhibba afurii fi sagaltamaa kan fakkeenyaa argisiisa. Fincilli mallattoo Qaayiniin argisiifamu, sababa Waaqayyoon bishaan badiisaa erguuf kakaase wajjin haala wal simuun, sadarkaa sadarkaadhaan hammaachaa akka deemu argisiifama.

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.

Waaqayyos hamminni namaa lafa irratti guddaa ta’uu isaa, yaadni garaa isaa keessatti uumamu hundinuus yeroo hundumaa hamaa duwwaa ta’uu isaa arge. Gooftaanis nama lafa irratti uumuu isaatti gaabbe; garaa isaattis gadde. Gooftaanis, “Nama ani uume fuula lafaa irraa nan balleessa; nama, bineensa, uumamawwan lafa irra munyuuqan, simbirroota samii illees nan balleessa; isaan uumuu kootti gaabbeeraatii” jedhe. Uumama 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.

Laamek inni dhaloota ja’affaa Qaayin keessatti argamu, Laamek isa hidda dhalootaa Seet keessaa ta’e wajjin wal faallaa ta’ee, akka garee finciltootaa mallatteeffamaniitti dhihaata. Dhugaa ba’umsi Laamek lamaanii iyyuu xumura yeroo araaraa ni agarsiisa: inni tokko ibsa lakkoofsa 490tiin, inni kaan immoo du’a isaatiin. Lamaan isaanii iyyuu lakkoofsota hiika fakkeenyaa qaban, kan caasaa waldaa mo’ataa isa kutaa sadii qabu wajjin kallattiidhaan wal qabatan of keessaa qabu. Laamek inni kan Qaayin ta’e yeroowwan waggaa 490 sadan kan moototaaf, iddoo qulqulluudhaaf fi raayyaadhaaf ta’an wajjin wal sima, Laamek inni kan Seet ta’e immoo chaappaa lakkoofsa torbaa kan raajichaaf, lubichaaf fi mootichaaf ta’u of keessaa qaba. Laamek inni kan Seet ta’e ergamoota sadan Mul’ata boqonnaa kudha afurii keessaa isa lammaffaa dha, Laamek inni kan Qaayin ta’e immoo ergamaa sadaffaa isa akeekkachiisa waa’ee bineensichaa, fakkii isaa, mallattichaa fi lakkoofsa maqaa isaa dhiheessu dha. Mul’ata boqonnaa kudha afur keessatti, lakkoofsonni 9/11 warra abaarsa Qaayin fudhatan adda baasu.

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.

Ergamaan inni sadaffaanis isaan duukaa buʼee, sagalee guddaadhaan akkana jedhe: “Namni tokko bineensichaa fi fakkii isaatiif yoo sagade, mallattoo isaas adda isaa irratti yookaan harka isaa irratti yoo fudhate, inni sun daadhii wayinii dheekkamsa Waaqayyoo, isa homaa utuu itti hin makamin xoofoo aarii isaa keessatti dhangalaafame ni dhuga; ergamoota qulqullootaa durattis, Hoolichaa durattis ibiddaa fi dinidhaan ni dhiphifama. Aarri dhiphina isaaniis bara baraan ol ni baʼa; warri bineensichaa fi fakkii isaatiif sagadan, namni mallattoo maqaa isaa fudhatu hundinuus, guyyaas taʼe halkan boqonnaa hin qaban.” Mulʼata 14:9–11.

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

Mul’anni 15:2 warri Laamek isa sanyii Seet ta’een bakka buufaman eenyu akka ta’an ibsa:

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.

Anis waan galaana daawwitii ibiddaan makame fakkaatu nan arge; warra bineensicha irratti, fakkii isaa irratti, mallattoo isaa irratti, lakkoofsa maqaa isaa irrattis moʼicha argatan, baganaawwan Waaqayyoo qabatanii galaana daawwitii sana irra dhaabatanii jiran nan arge. Mulʼata 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.

Laamek inni sanyii Seet keessaa ta’e du’a isaatiin balbala cufame mallatteessa. Laamek inni sanyii Qaayin keessaa ta’e yeroo carraa waggaa dhibba afurii fi sagaltama ta’een balbala cufame mallatteessa. Mallattoon Qaayin amala amaloota raajii bu’uuraa sadii mul’ise tokko irraa of eeggachuuf akka akeekkachiisaatti ilaalamuu qaba ture. Inni akka qajeelfama Waaqayyootti waaqeffannaa Waaqayyoo keessatti hirmaachuu dide; dheekkamsa hinaaffaa mul’isee obboleessa isaa isa quxisuu ajjeese; sadaffaa immoo, qalbii jijjiirrachuu dide.

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.

Qaayin gabatee tokkoffaa Abboommii Kurnanii, kan walitti dhufeenya ilmaan namootaa Waaqayyo wajjin qaban ibsu, cabsee ture; gabateen lammaffaan immoo walitti dhufeenya ilmaan namootaa walii isaanii wajjin qaban ibsa. Mallattoon fincila isaa nama seeraan hin bullee fi qalbii hin jijjiirranne ta’uu isaa mul’ise. Qaayinii fi Laamek yeroo seera Dilbataa dhiheenyatti dhufuutti balbala cufame kan ergamaa sadaffaa agarsiisu. Henok, Maatuuselaa, Laamekii fi Nohi seenaa dhufaatii ergamaa tokkoffaa, kan Henokiin bakka buufame, irraa jalqabu bakka bu’u; itti aansuun Laamek akka ergamaa lammaffaatti dhufa, Maatuuselaan immoo akka iyya halkan walakkaa ergaa ergamaa lammaffaa kan Laamek humneessuutti dhufa; sana booda Nohi akka ergamaa sadaffaatti balbala yeroo bishaan badiisaatti cufame agarsiisa.

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.

Laamek badiisa bishaanii waggaa shan dura duʼe; kunis, yeroo seerri Dilbataa dhiheenyatti dhufu labsamutti balballi cufamuu isaa dura waggoota fakkeenyaa shan jiran agarsiisa. Chaappeffamuun waldaa injifattuu yeroo Laamek umrii waggaa 777tti duʼe sanatti xumurama. Sana booda, balballi doonichaa humna uumamaa ol taʼeen cufamuu isaa guyyaa torba dura, bineensonni gara doonichaa galuu jalqaban.

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.’

Guyyaan Matuusaalaan itti duʼe guyyoota torba sana keessaa isa jalqabaa ture. Akeekkachiisni dhumaa balballi cufamuu isaa dura kenname ergaa dachaa agarsiisa bineensotaa ijaan mulʼatuu fi raajiin seenaa jireenya nama namoota duʼan hundumaa caalaa umurii dheeraa jiraatee sanaa guutuu keessatti labsamaa ture raawwatamuu isaa of keessaa qabu ture. Raajiin sun maqaa Matuusaalaa isa hiikni isaa ‘yommuu inni duʼu, ni dhufa’ jedhu keessatti qabamee ture.

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.

Ergaan akeekkachiisaa dhumaa ilmaan namootaatiif kennamu dirqama raajii irraa kan ka'e ergaa kutaa lama qabu ta'uu qaba; kunis guyyoota torba godaansa bineensotaa kanneen du'a Matuusaalaatiin jalqabaniin bakka buufama, duuti kunis raajii Henook kan maqaa ilma isaatiin labsame raawwate. Guyyoonni torban godaansa bineensotaa ergaan kutaa lama qabu kan du'a Matuusaalaa fi bineensota godaananii ergaa chaappeessuu ergamaa sadaffaa ta'uu isaa adda baasu. Yesuus yeroo hundumaa dhuma jalqabaan ibsa; kitaaba Mul'ataa keessattis sagaleen lammaffaan lakkoofsa afurii ergamaa sadaffaa Mul'ata kudha saddeet keessatti ibsametti ni dabalama, akkuma iyyichi halkan walakkaa ergaa ergamaa lammaffaatti dabalame. Ergaan akeekkachiisaa dhumaa yeroo hundumaa, akkuma walitti dhufeenyi raajii waldootaa fi chaappaawwan kitaaba Mul'ataa keessatti argaman gidduu jiru argisiisutti, ergaa keessaa fi alaa ta'ee dhihaata. Ergaan akeekkachiisaa dhumaa Daani'el kudha tokko keessatti argamu ergaa kaabaa fi bahaati. Matuusaalaan fi bineensonni godaanan bara Nohi keessa ergaa akeekkachiisaa dhumaa kutaa lama qabu turan.

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.

Duuti Laamek, kan mallattoo 777 qabu, jalqaba marfamichaa isa haati manaa Hisqiʼeel itti duute wajjin wal-sima. Warri amanamoo taʼan, warri sanyii Seetiin bakka buufaman, achumatti chaappeffamu; warri sanyii Qaayiniin bakka buufamanis achumatti mallattoo fudhatu. Henok Adaam irraa isa torbaffaa ture; innis yeroo dhaloonni inni dhumaa fi inni jalqabaa lamaan isaanii lakkoofsa saddeetiin bakka buufamuudhaan xumuramu keessatti mallattoo karaa alfaa bakka buʼa. Laamek lamaan isaanii cufamuu yeroo araaraa agarsiisu; duuti Laamekis jalqaba marfamichaatti balbala yeroo araaraa isa cufame bakka buʼa.

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.

Henok alfaa seenaa raajii ture; innis dirqama raajii irraa kan kaʼe omeegaa seenaa raajii adda baasuu qaba. Omeegaa sana kan bakka buʼan lubbuuwwan saddeettan utuu duʼa hin dhandhamin biyya lafaa durii irraa gara biyya lafaa haaraatti ceʼanidha. Henokii fi lubbuuwwan saddeettan lafa haaraa irra gaʼuu isaanii dura duʼa hin argine. Biyyi lafaa durii guyyoota torba godaansa bineensotaa keessatti xumurame; biyyi lafaa haaraan immoo guyyoota torba roobni itti hin roobneen jalqabe. Sana booda, guyyaa 17ffaa irraa jalqabee jiʼoota shaniif, hanga Waaqayyo dhuma jiʼoota shananii guyyaa kudha torbaffaatti rooba ittisetti, rooba malee wanti biraa hin turre.

Five Months

Ji’a Shan

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.

Mulʼata boqonnaa sagal keessatti jiʼoota shaniif ragoonni lama jiru; boqonnicha keessattis raajiiwwan yeroo adda taʼan sadii jiru. Yeroon jiʼoota shan inni jalqabaa lakkoofsa shan keessatti ibsameera; yeroon jiʼoota shan inni lammaffaan lakkoofsa kudhan keessa jira; yeroon waggaa dhibba sadii fi sagaltamii tokkoo fi guyyaa kudha shanii immoo lakkoofsa kudha shan keessatti argama. Lakkoofsonni 5, 10 fi 15, jalqaba yeroo raajichaa irratti ragoota jiʼoota shanii lamaatiin raajii yeroo Islaamaa adda baasu. Lakkoofsi 5 fi lakkoofsi 10 lamaan isaanii iyyuu yeroo jiʼoota shanii adda baasu; kanaaf, sarara sarara irra kaaʼuudhaan, lakkoofsi shanii fi lakkoofsi kudhanii walitti idaʼamanii kudha shan taʼu. Kanaaf, yeroon jiʼoota shan inni jalqabaa 15 dha; yeroon waggaa dhibba sadii fi sagaltamii tokkoo fi guyyaa kudha shanii immoo lakkoofsa 15 keessatti ibsameera. Tartiibni fi caasaan lakkoofsota 5, 10 fi 15 lakkoofsota kudha shan lama adda baasu; lakkoofsota jalqabaa lamaan walitti idaʼamanii kudha shan taʼan keessattis raajiiwwan yeroo waggaa dhibba tokkoo fi shantamaa lama jiru.

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.

Caqasni kudha shanaffaan raajii yeroo waggoota dhibba sadii fi sagaltamii tokkoo fi guyyoota kudha shanii kenna. Kiristoos lakkoofsa kudha shan caqasoota sadii keessatti walitti fo’eera; yeroo raajii caqasoota sanuma keessatti ibsame fayyadamuudhaanis, Inni lakkoofsa 15 caqasoota shanaffaa fi kurnaffaa walitti ida’uudhaan agarsiifame adda baase; kunis yeroo caqasa kudha shanaffaa wajjin wal bira kaa’amu, lakkoofsi kudha shan dachaa lama akka mul’atu gochuufi. Sana booda Kiristoos raajiiwwan sadan walitti hidhatan hunda guyyoota kudha shaniin xumure.

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.

Furtuun boqonnichaa lola Nanawwee bara 627tti ta’e yoo ta’u, waggaa shan booda, bara 632tti, duuti Muhaammad raajii ji’a shanii isa jalqabaa jalqabsiisu itti aana. Muhaammad erga du’ee waggaa kudhan booda, akkuma inni humnoonni Faarsii fi Roomaa lamaanuu akka mo’aman dursee dubbate, raayyonni waraanaa Faarsii barbadeeffaman. Kanaafuu, Mul’ata boqonnaa sagal keessatti sararri seenaa lola Nanawwee Faarsii fi Roomaa gidduutti ta’e irraa jalqaba. Ergasii waggaa shan booda Muhaammad ni du’a; kunis waggoota dhibba tokkoo fi shantama lakkoofsa shan keessatti ibsaman jalqabsiisa. Waggaa kudhan booda, bara 642tti, Faarsi lola Nahavanditti ni mo’ama. Islaamni lola Nahavand, “injifannoo injifannoowwanii” jedhee waame. Waggoonni kudha shanan jalqabaa Mul’ata boqonnaa sagalii yeroo waggaa shanii kan waggoonni kudhan itti aanan bakka bu’u. Raajiin yeroo inni dhumaa Hagayya 11, 1840tti xumurame. Taaticha guyyaa kudhan dura, Josiah Litch raajii isaa waa’ee xumuramuu olaantummaa Usmaaniyaa isa haaromse maxxanse. Guyyoonni kudha shanan dhumaa Islaamaa kan Mul’ata boqonnaa sagalii hojii Josiah Litchiin guyyoota shanii fi guyyoota kudhan isaan itti aananitti qoodamu; sababiin isaas Yesuus yeroo hundumaa dhuma jalqabaan ibsa.

We will continue these things in the next article.

Dhimmoota kana barruu itti aanu keessatti itti fufna.