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

Mu bigabane vya kane n’ica gatanu vy’Itanguriro, ibisekuruza vya Kayini bigereranywa n’ivya Seti kugira ngo herekanwe aho bitandukaniye.

Good Lamech and Bad Lamech

Lameki mwiza na Lameki mubi

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.

Ayo mashami abiri y’uruvyaro agaragaza itandukaniro riri hagati y’abazimiye n’abakijijwe, kandi bamwe mu bakomoka kuri ayo mashami abiri bagereranya ‘ibimenyetso vy’uruvyaro’ bibangikanye vy’ayo mashami ahushanye. Kayini agereranya umugwi w’abantu batihana ivyaha, baborogera gusa uko ivyabo bwite vyifashe.

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.

Na we aravuga ati: Wakoze iki? Ijwi ry’amaraso ya mwene so rirantakambira rivuye mu butaka. None rero uravumwe, wirukanywe ku butaka bwasamye kugira ngo bwakire amaraso ya mwene so avuye mu kuboko kwawe; niwarima ubutaka, ntibuzosubira kuguha inkomezi zabwo; uzoba impunzi n’inzererezi kw’isi. Kayini abwira Uhoraho ati: Igihano canje kirarengeye ico nshobora kwihanganira. Ehe, uyu musi uranyirukanye ku buso bw’isi; kandi nzoba mpishijwe mu maso hawe; nzoba impunzi n’inzererezi kw’isi; kandi uwo wese azonsanga azonyica. Uhoraho amubwira ati: Ni co gituma uwo wese azokwica Kayini azohorwa incuro indwi. Uhoraho ashira ikimenyetso kuri Kayini, kugira ngo ntihagire uwumusanga amwica. Kayini ava imbere y’Uhoraho, aba mu gihugu ca Nodi, mu buseruko bwa Edeni. Itanguriro 4:10–16.

Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.

Kayini agereranya umugwi w’abantu batihana, bashira umutima gusa ku kuntu bamerewe nabi, ukwo kumera nabi bakaba ari bo ubwabo bakwikwegeye mu kwanka kurondera gukora iciza.

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.

Ariko Kayini n’ishikanwa ryiwe ntiyabiravye ryiza. Kayini arashavura cane, aca ariraburana mu maso. Uhoraho abwira Kayini ati: Ni kuki ushavuye? Kandi ni kuki wiraburanije mu maso? Niwagira neza, ntuzokwemerwa? Kandi niwatagira neza, icaha kibunze ku rugi. Kandi ni wewe kizokwipfuza, nawe uzokiganza. Itanguriro 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Impfu zitandatu—Alufa zitatu na Omega zitatu

In the last articles we identified Enoch as a symbol of the first angel, Lamech as a symbol of the second angel, Methuselah as the midnight cry and Noah as the third angel. Lamech of Seth’s line died when he was seven hundred and seventy-seven years old, five years before the flood when Methuselah died. The death of Lamech was followed five years later by the death of Methuselah, and their deaths therefore typify the death of Ezekiel’s wife, which was followed one point five years later (1.5) by the death of Jerusalem, the Lamb’s wife.

Mu nyandiko ziheruka, twerekanye Henoki nk’ikigereranyo c’umumarayika wa mbere, Lameki nk’ikigereranyo c’umumarayika wa kabiri, Metusela nk’akamo ko mu gicugu, na Nowa nk’umumarayika wa gatatu. Lameki wo mu ruvyaro rwa Seti yapfuye afise imyaka amajana indwi na mirongo indwi n’indwi, imyaka itanu imbere y’umwuzure wabaye igihe Metusela yapfa. Urupfu rwa Lameki rwakurikiwe n’urupfu rwa Metusela haciye imyaka itanu, kandi impfu zabo rero zigereranya urupfu rw’umugore wa Ezekiyeli, na rwo rwakurikiwe, haciye umwaka umwe n’igice (1.5), n’urupfu rwa Yerusalemu, umugore w’Umwagazi w’intama.

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.

Nanje Yohana mbona umurwa wera, Yerusalemu mushasha, wururuka uva mw’ijuru ku Mana, witeguwe nk’umugeni asharijwe umugabo wiwe. Ivyahishuriwe 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.

Impfu za alufa zashikiye umugore wa Ezekiyeli na Lameki, zifitaniye isano n’impfu za omega zashikiye Yerusalemu na Metusela, zari ibigereranyo vy’urupfu rwa John Palaiologos, rwakurikiwe haciye imyaka itanu n’urupfu rwa Constantine wa cumi na rimwe ku mpome za Constantinople. Umurongo wa Lameki werekana imyaka itanu, ku mpera yayo hakaba ikiringo c’imisi indwi co kwimuka kw’ibikoko. Umurongo wa Roma yo mu buseruko ushushanya imyaka itanu, ugashushanya kandi ikiringo c’imyaka ine kiri muri iyo myaka itanu yose. Umurongo wa Ezekiyeli ushushanya imyaka ibiri, ugashushanya kandi umwaka umwe n’igice (1.5). Umurongo wa Ezekiyeli werekeye ugusenyurwa kwa Yerusalemu na Babuloni uhuye n’ugusenyurwa kwa kabiri kwa Yerusalemu na Roma, kuva mu mwaka wa 66 gushika mu wa 70. Umurongo wa Roma werekeye ugusenyurwa kwa Yerusalemu utanga ikiringo c’imyaka ine hamwe n’ikiringo c’imyaka itatu n’igice. Umwe wese muri iyo mirongo ine y’ibigereranyo ntiwatanze ikiringo kimwe gusa, ahubwo watanze ibiringo bibiri vy’ibigereranyo mu ntahe yawo y’ubuhanuzi.

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.

Lameki, Yohana Palaiologos n’umugore wa Ezekiyeli bagereranya ikimenyetso ca alufa kiranga intango y’ikiringo kirangirana n’urupfu rwo kuri omega. Imirongo ibiri muri iyo itatu igereranya ugukikuzwa n’ingabo kurangirana n’urupfu rw’abo bagereranywa na bo, umwe wese mu murongo wiwe. Uwundi wo urangirana n’ukwinjira kw’ibikoko mu bwato. Ikigereranyo ca omega gihuye n’ica alufa gihuza umwuzure wo mu gihe ca Nowa n’ugusangangurwa kwa Yerusalemu be n’ugusamburwa kw’impome za Constantinople. Ivyo bimenyetso vya omega vyose uko ari bitatu bigereranya iherezo ry’igihe c’imbabazi, mu gihe c’itegeko ryo ku wa mungu ryimirije kuza.

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.

Birumvikana ko mu gishingantahe c’ubwato bwa Nowa ata kugota kwabaye, ariko hategerezwa kuba hariho inzira iduga yotuma bashobora kwinjira muri ubwo bwato. Nimba iyo nzira iduga yo gushiramwo imizigo ifatwa nk’ikigereranyo c’inzira iduga ikoreshwa mu kugota igisagara, rero ivyabona bitatu vyose vy’urupfu birerekana ukugota. Ku murongo w’Abaroma werekeye isangangurwa rya Yeruzalemu kuva mu mwaka wa 66 gushika mu wa 70, habaye ukugota kwa Cestius mu mwaka wa 66 n’ukugota kwa kabiri kwa Titus mu mwaka wa 70.

Four Years

Imyaka ine

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.

Imyaka ine irangirana n’ukugotwa kwa Constantinople mu 1453 igereranya ikiringo ca kabiri c’imyaka ine co mu buhanuzi bw’“amezi atanu” bwerekeye Isilamu, buri mu Vyahishuriwe Yohana ikigabane ca cenda. Ikiringo ca mbere c’imyaka ine co mu buhanuzi bw’“amezi atanu” cari ico kuva mu 1333 gushika mu 1337, mu gihe c’ukugotwa kwa Nicomedia. Ukwo kugotwa kwagereranya kandi iherezo ry’imyaka mirongo itatu n’umunani, uhereye ku wa 27 Mukakaro 1299. Ugusamburwa kwa Yerusalemu incuro zibiri, ugusamburwa kwa Constantinople incuro imwe, umwuzure hamwe n’ukugotwa kwa Nicomedia ni ivyabona bitanu vy’isekeza rya gisirikare rya Panium ryo kuva mu 200 imbere ya Kristo gushika mu 198 imbere ya Kristo, iryo sekeza na ryo ryoba icabona ca gatandatu, kandi hariho n’ibindi bitari bike.

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.

Amasenyurwa yompi ya Yerusalemu arahuzwa bitagoranye, “umurongo ku wundi.” Umwuzure n’umurongo wa Roma yo mu buseruko bihuzwa n’impfu za alufa na omega bihuriyeko. Isekeza rya gisirikare ry’i Panium rihuzwa mu buryo bwihariye n’umurongo wa Ezekiyeli wo mu mwaka wa 587 imbere ya Kristu, kuko kimwe cose muri ivyo biringo bibiri vy’ukuzingirwa kigereranya imyaka ibiri. Panium igereranywa mu murongo wa cumi na gatanu wo muri Daniyeli igice ca cumi na rimwe, ubanziriza umurongo wa cumi na gatandatu ugereranya itegeko ry’umusi w’iyinga ryimirije kuza, nk’uko n’amasenyurwa ya Yerusalemu yo mu mwaka wa 586 imbere ya Kristu no mu mwaka wa 70 inyuma ya Kristu yarigereranije. Ikiringo c’imyaka ibiri c’intambara y’i Panium n’ukuzingirwa kwa Sidoni gishikana umwe wese muri iyo mirongo mu mateka anyegejwe yo muri Daniyeli igice ca cumi na rimwe, umurongo wa mirongo ine.

A Sign

Ikimenyetso

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.

Ikimenyetso ca mbere kiranga inzira y’ubuhanuzi mu mizingizo yabaye muri vya bihe bibiri vy’ugusenyurwa kwa Yerusalemu kigereranya ikimenyetso; Cestius mu mwaka wa 66 be n’urupfu rw’umugore wa Ezekiyeli vyompi vyari ibimenyetso vya alufa. Lameki na we nyene ni ikimenyetso ca mbere kiranga iyo nzira, kandi rero, hisunzwe intahe ya babiri, Lameki na we nyene ni ikimenyetso. Imyaka 777 yari afise igereranya ikimenyetso c’ishengero ryanesheje rigizwe n’ibice bitatu: umuhanuzi, umuherezi n’umwami.

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.

Kandi nabahaye amasabato yanje, ngo abe ikimenyetso hagati yanje na bo, kugira ngo bamenye yuko ari jewe Uhoraho mbeza. Ezekiyeli 20:12.

300 Years

Imyaka 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.

Henoki, uw’indwi uhereye kuri Adamu mu ruvyaro rwa Seti, yamaze imyaka 300 agendana n’Imana, maze ajanwa mw’ijuru. ‘300’ ni ikigereranyo c’ibicapo amajana atatu vy’abatanganguzi vyo mu 1843, c’abavugabutumwa b’Abamilerite amajana atatu bajanye na vyo, hamwe kandi n’ic’ingabo za Gideyoni zari zigizwe n’abantu amajana atatu. Henoki, abavugabutumwa b’Abamilerite hamwe n’abo bantu amajana atatu ba Gideyoni bagereranya abantu ibihumbi ijana na mirongo ine na bine. Samusoni yafashe imbwebwe 300 arazibohera hamwe zibiri zibiri, gutyo agaragaza 150 n’ikigereranyo kiboherewe hamwe kigira igiteranyo c’amajana atatu.

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.

Nuko Samusoni aragenda afata imbwebwe amajana atatu, afata n’ibimuri, azihindukiza ngo imirizo yazo ihure ibiribiri, maze ashira ikimuri hagati y’imirizo ibiri. Amaze kudomeka ivyo bimuri, arazirekurira mu myaka y’Abafilisitiya yari ikiri mu mirima, aturira imiganda y’imyaka yari yimbuwe n’imyaka yari ikiri mu mirima, hamwe n’imirima y’imizabibu n’ibiti vy’imyelayo. Abacamanza 15:4, 5.

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

Ubuhanuzi bubiri bw’amezi atanu bwerekeye Isilamu, buri mu gice c’icenda c’Ivyahishuriwe Yohana, bwerekana ko “umuriro” n’“imirizo” ari ibiranga Isilamu.

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.

Kandi uku ni ko nabonye amafarasi muri iryo yerekwa, n'abari bayicayeko, bambaye ibikingira ibikiriza bisa n'umuriro, n'ibuye ryitwa huwakinto, n'amazuku: imitwe y'ayo mafarasi yari imeze nk'imitwe y'intambwe; kandi mu kanwa kayo havamwo umuriro n'umwotsi n'amazuku. Ivyo bitatu ni vyo vyishe ica gatatu c'abantu, ni ukuvuga umuriro, umwotsi n'amazuku vyava mu kanwa kayo. Kuko ububasha bwayo buri mu kanwa kayo no mu mirizo yayo: kuko imirizo yayo yari imeze nk'inzoka, kandi yari ifise imitwe, ari na yo akoresha mu kugirira nabi. Ivyahishuriwe Yohana 9:17–19.

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

Ububasha bwa Isilamu buri mu minwa yabo no mu mirizo yabo.

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.

Kandi zari zifise imirizo imeze nk’iy’utumina, kandi mu mirizo yazo harimwo imboyi; kandi zari zifise ububasha bwo kubabaza abantu amezi atanu. Kandi zari zifise umwami aziganza, ari we mumarayika w’icobo kitagira epfo, izina ryiwe mu rurimi rw’Igiheburayo ni Abaddon, ariko mu rurimi rw’Ikigiriki yitwa Apollyon. Ivyahishuriwe 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.

Ububasha bw’Isilamu bwo kubabaza urubozo no kwica buri haba mu minwa yabo haba no mu mirizo yabo, bukaba busohoka mu minwa yabo no mu mirizo yabo.

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.

Ni co gituma Uhoraho azoca muri Isirayeli umutwe n’umurizo, ishami n’urufunzo, mu musi umwe. Umutama w’icubahiro ni we mutwe; umuhanuzi yigisha ibinyoma na we ni we murizo. Kuko abarongora ubu bwoko babuzimiza; kandi abarongorwa na bo bararimburwa. Yesaya 9:14–16.

Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.

Isilamu na Isirayeli bifitaniye isano mu buhanuzi, kuko vyompi ari abana ba Aburahamu, kandi muri buri ruvyaro, “umutwe” ni “umutama w’icubahiro”, “umurizo” na wo ukaba “umuhanuzi yigisha ibinyoma.” Ku bijanye na Isilamu, umuhanuzi wa kera yigishije ibinyoma ni Muhamadi. Korowani igereranya ibinyoma bituma inzige za Isilamu zigira ico zikoze, umut ama w’icubahiro na we akaba ari uburongozi bwazo bwa politike. Isilamu irongorwa n’ubuhinga bwo gutwara igihugu (umunwa), na bwo bukaba busunikwa n’ibinyoma vya Korowani (umurizo). Imbwebwe amajana atatu za Samusoni zagabuwemwo imigwi ibiri y’amezi atanu igenewe kubabaza urubozo no kwica hakoreshejwe umuriro, umwotsi n’amazuku.

Fire, Smoke and Brimstone

Umuriro, Umwotsi n’Amazuku

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.

Umuriro, umwotsi n’amazuku bifise ibimenyetso vy’ubuhanuzi biranga abamarayika batatu. Ica mbere n’ica nyuma ni ubwoko bw’umuriro. Umuzi w’ijambo “amazuku” ugereranya umuravyo w’ubumana. Umuriro ni ikimenyetso c’ubutumwa; umwotsi ni ingaruka z’ubwo butumwa, amazuku na yo akerekana ko ari ubutumwa bw’idini. Ivyo vyose uko ari bitatu ni ivyiganano vy’ubutumwa bw’ukuri bw’abamarayika batatu bo mu Vyahishuriwe Yohana, igice ca cumi na kane. Umwambaro w’icuma wo ku gikiriza ugereranywa n’umuriro, hiyakinto n’amazuku. Ni ikiganano c’umwambaro wo ku gikiriza w’umuherezi mukuru. Umwambaro wo ku gikiriza w’umuherezi mukuru ugereranya abantu ibihumbi ijana na mirongo ine na bine nk’amabuye y’agaciro cumi n’abiri agizwe n’abantu, afatanijwe n’Ubumana bugereranywa na Urimu na Tumimu. Hiyakinto yo mu bihe vya kera yari ifise ibara ry’ubururu buvanze n’umukara ryijimye, canke iry’umuyugubwe wijimye. Hiyakinto y’umwambaro wo ku gikiriza w’Uwisilamu ihuye n’umwotsi uva mu minwa (leta) no mu mirizo (ishengero) y’Uwisilamu.

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.

Kuba Henoki yarajanywe mw’ijuru amaze imyaka 300 agendana n’Imana bihuza igitigiri ca 300 n’ubutumwa bw’umumarayika wa mbere bwashitse mu mwaka wa 1798. Ubwo butumwa bw’umumarayika wa mbere bwahawe inkomezi ku wa 11 Myandagaro 1840, biciye kw’iranguka ry’ubuhanuzi bw’amezi atanu buri mu gice c’icenda c’Ivyahishuriwe Yohana. Ivyo biringo bibiri vy’amezi atanu vyo muri ico gice bifatanyijwe umurongo ku wundi. Ni mu gihe ca vuba gusa vyatahuwe ko amezi atanu avugwa ku murongo wa gatanu n’ayo ku murongo wa cumi ari ibiringo bibiri bitandukanye, kimwekimwe cose kimara imyaka ijana na mirongo itanu. Igihe ukwo kuri kwamenyekana, Samusoni yahambiriye imbwebwe hamwe, azigira imigwi ijana na mirongo itanu y’imbwebwe zibiri zibiri.

In the prophetic history of Samson, (which means the “sun”), the “smoke” that came out of the pit when the key represented by the battle of Nineveh, blotted out the sun with darkness. The Millerites correctly identified the blotting out of the sun by the smoke of the Islamic pit as the covering of the gospel of Christ, as represented by the sun (Samson). There are several other connections with Samson’s testimony and Islam of Revelation chapters nine through eleven.

Mu nkuru y’ubuhanuzi ya Samusoni, (izina risobanura “izuba”), “umwotsi” wavuye mu nyenga igihe urupfunguruzo rwagereranywa n’intambara y’i Ninewe, watwikiriye izuba umwiza. Abayoboke ba Miller batahuye neza ko ugutwikirwa kw’izuba n’umwotsi wo mu nyenga ya Isilamu kwagereranya ugupfukiranwa kw’ubutumwa bwiza bwa Kristo, bugereranywa n’izuba (Samusoni). Hariho n’ayandi masano atari make hagati y’intahe ya Samusoni na Isilamu ivugwa mu gitabu c’Ivyahishuriwe Yohana, kuva ku gice ca cenda gushika ku ca cumi na kimwe.

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.

Igitigiri gatatu kiboneka mu nkuru ya Samusoni mu misi itatu abatumire bo mu bugeni bategerezwa gutoreramwo inyishu y’igisakuzo. Samusoni agirana imigenderanire n’abagore batatu: umugore wiwe w’i Timuna, maraya na Delila. Mpwemu w’Uhoraho aza kuri Samusoni incuro zitatu: igihe yahura n’intambwe, i Ashikeloni n’i Lehi. Samusoni aha Delila inyishu zitatu z’ikinyoma imbere y’uko amubwira ukuri. Igitigiri gatatu kigereranya ubumana, hamwe n’ubumana bw’ikinyoma bugizwe n’igisato, igikoko n’umuvugishwa w’ibinyoma, be n’ukuba ishengero ryanesheje rigizwe n’imice itatu.

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.

Mirongo itatu ni igitigiri kiranga umuherezi, kandi hariho abagenzi mirongo itatu bazanywe mu birori vy’ubugeni bwa Samusoni. Maze Samusoni atega amashuka mirongo itatu n’impuzu mirongo itatu, ivyo yotanze mu gihe abatumiwe boshobora gutora inyishu y’igisokozo. Igihe ibanga ry’igisokozo ciwe ryamenwa mu kumuhemukira, Samusoni yica abagabo mirongo itatu b’i Ashikeloni kugira ngo arihe ivyo yari yateze. Igitigiri ca mirongo itatu ni ikigiracumi c’ubuhanuzi ca 300, kandi, mu buryo buhuye n’uko Henoki yagendanye n’Imana imyaka amajana atatu, za mbwebwe amajana atatu Samusoni yafashe akazibohera hamwe mu migwi ijana na mirongo itanu y’imbwebwe zibiri zibiri zirafitaniye isano n’ubuhanuzi bubiri bwerekeye amezi atanu bwo mu Vyahishuriwe Yohana igice ca cenda, ubwo na bwo buboherwa hamwe hakoreshejwe uburyo bwo gushira umurongo ku wundi. Amajana atatu ni ikigiracumi c’ubuhanuzi c’ibihumbi bitatu, kandi ibihumbi bitatu bigereranya amasigarira, yaba amasigarira y’abagororotsi nk’uko agereranywa n’abihanye ku musi wa Pentekote, canke amasigarira y’abagabitanya nk’uko agereranywa n’abishwe n’Abalewi mu bugarariji bujanye n’inyana y’izahabu.

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.

Ubugarariji bw’inyana y’inzahabu hamwe n’abihanye kuri Pentekote, vyompi bihurira mu buryo bw’ubuhanuzi kw’itegeko ry’umusi wa mbere w’indwi ryimirije gushirwaho. Amasigarira amwe agereranya amasigarira yo mu bantu b’isezerano ry’Imana be n’amasigarira yo mu batari mu ruhongore rw’abantu b’isezerano ry’Imana. Abantu ibihumbi bitatu bavugwa ubwa mbere mu ntahe ya Samusoni ni Abayuda bafashe Samusoni mpiri kugira ngo batururuze Abafilisitiya, abo ibihumbi bitatu bavugwa ubwa kabiri na bo ni Abafilisitiya. Urubanza rutangurira ku nzu y’Imana, hanyuma rugashikira abakozi bo kw’isaha ya cumi n’imwe bakiri i Babiloni. Intahe ya Samusoni iremeza ko ibihumbi bitatu bigereranya amasigarira, ikemeza kandi urukurikirane rw’intambwe z’urubanza. Henoki yagendanye n’Imana imyaka amajana atatu, gutyo agereranya amasigarira yo mu bantu b’isezerano ry’Imana adahonja urupfu. Ayo masigarira ni ba bantu ibihumbi ijana na mirongo ine na bine, abo mu kigabane c’indwi c’Ivyahishuriwe Yohana berekanwa mu buryo bubatandukanya n’ishengero ryinshi.

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.

Ikigiracumi ca 300 ni 30, ico gitigiri kikaba ari ikimenyetso c'umuherezi; vyongeye, igitigiri gatatu, nk'ikigiracumi ca mirongo itatu, kigereranya ubumana, hamwe n'ubumana bw'ikinyoma bugizwe n'igisato, igikoko n'umuhanuzi w'ikinyoma. Igitigiri gatatu kandi kigereranya ukugaburwa mu mice itatu kw'ishengero ryatsinze, rigereranywa n'Umwami Dawidi yatanguye kuganza afise imyaka mirongo itatu, umuherezi Yosefu yatanguye ubusuku bwiwe afise imyaka mirongo itatu, hamwe n'umuhanuzi akaba n'umuherezi Ezekiyeli yatanguye ubusuku bwiwe bw'imyaka mirongo ibiri n'ibiri mu mwaka ugira mirongo itatu w'ikiringo ca yubile kigira cumi n'indwi. Nk'umuherezi, yoba yari afise imyaka mirongo itatu.

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.’

Kimwe cose muri ivyo bintu bitatu vy’ikigereranyo vyerekanwa nk’umuhanuzi, umuherezi n’umwami kirahabwa ikidodo c’Imana c’Isabato y’umusi ugira indwi ku kimenyetso co mu nzira cerekana intango y’ugukikuzwa n’ingabo. Ivyabona bibiri vy’urupfu, hamwe n’icabona cunganira c’isamburwa rya Yerusalemu mu mwaka wa 66, bitanga ivyabona bitatu vyemeza ko ikimenyetso co mu nzira c’ugukikuzwa n’ingabo ari ‘ikimenyetso.’

The Waymark of Transition

Ikimenyetso c’Inzira c’Inzibacyuho

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.

Igihe ugusugerezwa gutanguye, ishengero ry’Imana ryanesheje, rigizwe n’imice itatu, rirashirwako ikimenyetso, nk’uko rigereranywa na Lameki. Urupfu rw’umugore wa Ezekiyeli rwerekana ko kuri ico kimenyetso nyene co ku nzira, abahoze ari ihanga ry’isezerano baba basizwe inyuma burundu. Ico kimenyetso co ku nzira cerekana ihinduka riva i Lawodikiya rikaja i Filadelufiya, ari na ryo ryerekanwa nk’ihinduka ry’ishengero rikiri mu ntambara rikaba ishengero ryanesheje, gutyo rikaba ishengero ry’umunani riri muri ya yandi indwi. Ico kimenyetso co ku nzira, mu mateka y’umumarayika wa gatatu yo mu muhari w’abakurikira Miller, yamaze kuva ku wa 22 Gitugutu 1844 gushika ku bugarariji bwo mu 1863, cagereranya ikiringo co mu 1856, igihe James na Ellen White bompi batangura kwerekana ko uwo muhari wari uw’i Lawodikiya. Mu 1856, umuhari w’abakurikira Miller w’i Filadelufiya wahindutse umuhari w’abakurikira Miller w’i Lawodikiya. Haciye imyaka indwi, umuhari w’abakurikira Miller w’i Lawodikiya wararangiye igihe uwo muhari wahinduka ishengero ry’Abadiventiste b’Umusi w’Indwi ry’i Lawodikiya.

That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.

Ico kimenyetso kiranga inzira gishushanywa kandi n’umwaka wa 313, igihe ishengero ry’i Simuruna ryarangira, iry’i Perugamo na ryo rigatangura. Iyo ivyo bifatiwe hamwe, ihinduka ryo mu mwaka wa 1856, kuva kw’ishengero ry’i Filadelufiya rigororotse ukaja ku ry’i Lawodikiya ritagororotse, rihuye n’ihinduka ryo mu mwaka wa 313 ryo kuva kw’ishengero ry’i Simuruna rigororotse ukaja ku ry’i Perugamo ritagororotse, kandi ico gihe c’ihinduka kirerekana kandi ko ico kimenyetso kiranga inzira ari ikimenyetso. Ukugota gutangurana n’ikimenyetso, nk’uko vyemezwa n’ivyabona bitari bike. Igihe umuhari w’umumarayika wa gatatu, ugizwe na ba bantu ibihumbi ijana na mirongo ine na bine, ushizweko ikidodo ku rupfu rwa Lameki, baba bashizweko ikidodo kandi bunze ubumwe rwose igihe badugijwe nk’ibendera, kuko ikimenyetso ca mbere kiranga inzira mu miterere y’ubuhanuzi y’ukugota ari ikimenyetso.

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.

Urupfu rwa John Palaiologos rwerekana ikimenyetso kiranga inzira c’Isilamu, igihe Roma yo mu buseruko ihatirwa kuganzwa n’Isilamu. Ukugotwa n’ugusamburwa kwa Yerusalemu bitanga ivyabona bibiri vya Babuloni na Roma. Ikiringo ca Ezekiyeli c’umwaka umwe n’igice kigereranya Abanyalawodikiya banse kubona no kwumva ubutumwa bw’imburi bwerekeye ukujanwa mu bunyagano bw’umwami wo mu buraruko. Ikimenyetso ca Cestius kigereranya Abanyafiladelufiya bacika umwami wo mu buraruko. Ivyo bimenyetso bibiri vyerekeye ubutumwa bw’ubuhanuzi bwo mu nda, nk’uko bimeze no ku gitigiri 777 ca Lameki. Umurongo ku wundi, umugwi umwe ujanywa mu bunyagano mu gihe c’ukugotwa, uwundi mugwi na wo ugacika ukuboko kw’umwami wo mu buraruko.

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.

Urupfu rwa John Palaiologos ni ikigereranyo c’ubutumwa bw’ubuhanuzi bwo hanze, mu kugaragaza uruhara rwa Isilamu ku kimenyetso c’inzira aho abagereranywa na Lameki bashirwako ikidodo. Abatoroka n’abafatwa mu gihe c’ukugotwa n’ugusenyurwa kwa Yerusalemu barashimika ku vy’uko ku kimenyetso c’inzira ca alufa co mu kiringo c’ubuhanuzi c’ukugotwa ari ho ingeso zigaragarira. Iyo migwi ibiri igereranywa na ba Lameki babiri. Umugwi umwe uraburira Nashville, uwundi na wo ukanka.

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.

Maze Uhoraho aramubwira ati: Ni co gituma umuntu wese azokwica Kayini azobihorwa incuro indwi. Maze Uhoraho ashira ikimenyetso kuri Kayini, kugira ngo uwuzomubona wese ntamwice. Itanguriro 4:15.

The Mark of Rebellion

Ikimenyetso c’ubugarariji

Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.

Kayini yarahawe ikimenyetso c’ubugarariji bwiwe. Ikimenyetso c’ubugarariji bwiwe cafatwa nk’imburi ihabwa abantu, y’uko baramutse bishe Kayini, boshikiwe n’urubanza rw’Imana rukubwe incuro indwi. Mu buryo bumwe, ico kimenyetso gishobora gutahurwa nk’uburinzi Imana yahaye Kayini, ariko mu buryo bw’ubuhanuzi kirahuye n’ikimenyetso c’ubugarariji gitanga imburi kivugwa mu gitabu ca nyuma ca Bibiliya. Ikimenyetso c’igikoko co mu gitabu c’Ivyahishuriwe Yohana, ari co gitabu c’omega, cari carashushanyijwe n’ikimenyetso c’ubugarariji bwa Kayini co mu gitabu c’Itanguriro, ari co gitabu c’alufa. Imburi ikubiye mu kimenyetso ca Kayini ni uko uwo wese agaragaza ingeso zimwe n’iza Kayini na we Imana yomwanse ikanamucira urubanza. Ikimenyetso cari kuri Kayini kirahuye n’ikimenyetso c’igikoko, kandi iyo mburi irashimika kw’itegeko ribuza kwigana ubugarariji bwa Kayini bwo kwica mwene se, ubwo bugarariji bukaba bwerekanwa mu Vyahishuriwe Yohana nk’ishusho y’igikoko. Kwigana ivyo Kayini yakoze ni ugushiraho ishusho ya Kayini. Kayini yaciriwe urubanza rwo gushitsa igihano gikubwe incuro indwi, kandi mu runganwe rwa gatandatu uhereye kuri Kayini, Lameki yarerekanye ko yari yasubiyemwo icaha ca se, ariko ko urubanza rwiwe rwobaye rukubwe incuro mirongo irindwi karindwi.

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.

Maze Lameki abarira abagore biwe ati: Ada na Zila, nimwumve ijwi ryanje; yemwe bagore ba Lameki, nimutege amatwi amajambo yanje: kuko nishe umuntu kubera ko yankomerekeje, n’umusore kubera ko yankubise. Nimba Kayini azohorwa incuro indwi, ni ukuri Lameki azohorwa incuro mirongwirindwi n’indwi. Itanguriro 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.

Mu murongo ubanziriza uyu ni ho ibitigiri vyo mw’Ijambo ry’Imana bishikirizwa mu buryo bwo kugwiza ku ncuro ya mbere muri zitatu gusa. Incuro ya nyuma imeze nk’iya mbere.

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.

Maze Petero aramwegera, aramubaza ati, Mwami, mwene data niyangirira nabi, nzomuharira kangahe? Gushika ku ncuro indwi? Yesu aramubwira ati, Sinkubwiye ngo gushika ku ncuro indwi, ariko gushika ku ncuro mirongwirindwi indwi. Matayo 18:21, 22.

Seventy times seven is four hundred and ninety, and there are three four-hundred-and-ninety-year periods in sacred history, and each represents a period of probationary time. There are four hundred and ninety years represented for the sanctuary, for the kings and for the host. The period for the kings began with Saul’s anointing in 1097 BC and continued unto Nebuchadnezzar’s first siege, when Daniel was taken captive in 607 BC.

Mirongo irindwi kugwiza indwi ni amajana ane na mirongo icenda, kandi muri kahise keranda hari ibiringo bitatu vy’imyaka amajana ane na mirongo icenda kimwekimwe cose, kandi kimwekimwe cose kigereranya igihe c’igeragezwa. Hari imyaka amajana ane na mirongo icenda yerekanwa ku bijanye n’ubuturo bwera, ku bijanye n’abami no ku bijanye n’ingabo. Ikiringo c’abami catanguranye n’ugusigwa amavuta kwa Sawuli mu mwaka wa 1097 imbere ya Kristo, kirabandanya gushika ku gusugereza kwa mbere kwakozwe na Nebukadinezari, igihe Daniyeli yajanwa mu bunyagano mu mwaka wa 607 imbere ya Kristo.

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.

Imyaka amajana ane na mirongo icenda y’igihe c’igeragezwa yagenewe ubuturo bwera yatanguranye n’itahwa ry’urusengero rwa Salomo mu mwaka wa 1006 imbere ya Kristo, ibandanya gushika kw’itahwa ry’urusengero rwubatswe inyuma y’ubunyagano mu mwaka wa 516 imbere ya Kristo. Ku bijanye n’ingabo, iyo myaka amajana ane na mirongo icenda yatanguye mu mwaka wa 457 imbere ya Kristo, irangira mu mwaka wa 34 inyuma ya Kristo.

Beginning with Cain’s sevenfold warning judgment message and mark, unto Lamech’s seventy times sevenfold represents a symbolic four-hundred-and-ninety-year probationary period. The rebellion represented by the mark of Cain is represented as progressively escalating, in agreement with God’s motivation for sending the flood.

Guhera ku butumwa bwa Kayini bwo kuburira ivy’urubanza rw’incuro indwi no ku kimenyetso ciwe, gushika ku ncuro mirongo irindwi zigwijwe indwi za Lameki, bigereranya ikiringo c’ikigereranyo co kugeragezwa c’imyaka amajana ane na mirongo icenda. Ubugarariji bugereranywa n’ikimenyetso ca Kayini bwerekanwa nk’ubugenda burushiriza gukomera, ivyo bikaba bihuye n’imvo yatumye Imana iteza umwuzure.

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.

Imana ibona ko ububi bw’umuntu bwari bwinshi mw’isi, kandi ko ivyiyumviro vyose vyo mu mutima wiwe vyama ari bibi gusa. Uhoraho yicuza kuba yararemye umuntu mw’isi, bimutera intuntu mu mutima wiwe. Uhoraho aravuga ati: Nzohanagura kw’isi umuntu naremye; umuntu hamwe n’ibikoko, ibikwega inda hasi n’inyoni zo mu kirere; kuko nicuza kuba narabiremye. Itanguriro 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.

Lameki wo mw’iyaruka rya gatandatu rya Kayini yerekanwa nk’ikigereranyo c’umugwi wihariye w’abagarariji, mu buryo bunyuranye na Lameki wo mu ruvyaro rwa Seti. Ubushingantahe bwa ba Lameki bompi bwerekana iherezo ry’igihe c’imbabazi: ubw’umwe biciye mu guserura igitigiri ca 490, ubw’uwundi na bwo biciye mu rupfu rwiwe. Ubwo bushingantahe bwompi burimwo ibigereranyo vy’ibitigiri bifitaniye isano ritaziguye n’ukuntu ishengero ryanesheje rigizwe n’imice itatu. Lameki wo mu ruvyaro rwa Kayini ahuye n’ibihe bitatu vy’imyaka 490 kimwekimwe cose, vyerekeye abami, ubuturo bwera n’ingabo, kandi Lameki wo mu ruvyaro rwa Seti afise ikidodo c’igitigiri c’indwi cerekeye umuhanuzi, umuherezi n’umwami. Lameki wo mu ruvyaro rwa Seti ni uwa kabiri muri ba bamarayika batatu bo mu Vyahishuriwe Yohana igice ca cumi na kane, kandi Lameki wo mu ruvyaro rwa Kayini ni umumarayika wa gatatu atanga umuburo werekeye igikoko, igishushanyo caco, ikimenyetso caco n’igitigiri c’izina ryaco. Mu Vyahishuriwe Yohana igice ca cumi na kane, ku mirongo ya 9/11, harerekanwa abahabwa umuvumo wa Kayini.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

Kandi umumarayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Nihagira umuntu asenga ca gikoko n’igishushanyo caco, akakira ikimenyetso caco mu ruhanga rwiwe canke ku kiganza ciwe, uwo na we azonywa ku muvinyu w’uburake bw’Imana, usutswe utavanze n’ikindi mu gikombe c’uburakari bwayo; kandi azobabazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere ya wa Mwagazi w’Intama: Kandi umwotsi wo kubabazwa kwabo uduga ibihe bitazoshira; kandi abasenga ca gikoko n’igishushanyo caco, be n’umuntu wese yakira ikimenyetso c’izina ryaco, ntibaruhuka ku murango no mw’ijoro. Ivyahishuriwe 14:9–11.

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

Mu Vyahishuriwe 15:2 harerekanwa abo Lameki wo mu ruvyaro rwa Seti agereranya:

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.

Kandi mbona ikimeze nk’ikiyaga c’ibirahuri kivanze n’umuriro: mbona n’abari banesheje ca gikoko, n’igishushanyo caco, n’ikimenyetso caco, n’igitigiri c’izina ryaco, bahagaze ku kiyaga c’ibirahuri, bafise inanga z’Imana. Ivyahishuriwe Yohana 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.

Lameki wo mu ruvyaro rwa Seti aranga ukwugarwa kw’urugi biciye ku rupfu rwiwe. Lameki wo mu ruvyaro rwa Kayini aranga ukwugarwa kw’urugi inyuma y’imyaka amajana ane na mirongo icenda y’igihe c’imbabazi. Ikimenyetso ca Kayini categerezwa kubonwa nk’imburi yo kwirinda kamere yagaragaza ibintu bitatu nyamukuru biranga ubuhanuzi. Yaranse kuja mu gusenga Imana yisunze amabwirizwa y’Imana; yagaragaje uburake buvuye kw’ishari maze yica murumunawe; ubwa gatatu na ho, yaranse kwihana.

Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.

Kayini yari yararenze ku vyagezwe vyo ku gisate ca mbere c’Ivyagezwe Cumi, ico gisate kikaba cerekana imigenderanire abantu bafitaniye n’Imana, igisate ca kabiri na co kikerekana imigenderanire abantu bafitaniye hagati yabo. Ikimenyetso c’ubugarariji bwiwe caramuranga nk’umuntu atubahiriza ivyagezwe kandi atihana. Kayini na Lameki berekana urugi rwugaye rw’umumarayika wa gatatu mu gihe c’itegeko ry’umusi w’Imana rigiye kuza vuba. Henoki, Metusela, Lameki na Nowa bagereranya amateka atangurana n’ugushika kw’umumarayika wa mbere, agereranywa na Henoki, hagakurikirako ugushika kwa Lameki nk’umumarayika wa kabiri, ugushika kwa Metusela nk’akaruru ko mu gicugu gaha inkomezi ubutumwa bwa Lameki bw’umumarayika wa kabiri, hanyuma Nowa, nk’umumarayika wa gatatu, akerekana urugi rwugaye rw’umwuzure.

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.

Lameki yapfuye hasigaye imyaka itanu ngo umwuzure ube, ivyo bikaba vyerekana iyo myaka itanu y’ikigereranyo imbere y’uko urugi rwugarwa igihe rya tegeko ryo ku wa Mungu ryimirije kuza rizoshirwaho. Igihe Lameki apfa afise imyaka 777 ni ho igikorwa co gushira ikidodo kw’ishengero rinesha kirangirira. Hanyuma, hasigaye imisi indwi ngo urugi rw’ubwato rwugarwe mu buryo burengeye kamere, ibikoko vyatanguye kwinjira muri ubwo bwato.

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.’

Umusi Metusela yapfiriyeko ni wo wari uwa mbere muri iyo misi indwi. Imburi ya nyuma yatanzwe imbere y’uko urugi rwugarwa yari ubutumwa bugizwe n’ibice bibiri: ukwerekanwa kw’ibikoko amaso abona hamwe n’iranguka ry’ubuhanuzi bwari bwaragiye buratangazwa mu kiringo cose c’ubuzima bw’umuntu yarushije kuramba abantu bose bigeze gupfa. Ubwo buhanuzi bwari bukubiye mw’izina rya Metusela, risobanura ngo ‘niyapfa, bizoshika.’

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.

Ubutumwa bw’imburi ya nyuma bugenewe inyokomuntu butegerezwa, nk’uko ubuhanuzi bubisaba, kuba ubutumwa bugizwe n’imice ibiri, nk’uko bigereranywa n’imisi indwi y’ukwimuka kw’ibikoko yatanguye n’urupfu rwa Metusela, mu gushitsa ubuhanuzi bwa Henoki bwari bwaramenyeshejwe biciye mw’izina ry’umuhungu wiwe. Imisi indwi y’ukwimuka kw’ibikoko yerekana ko ubutumwa bugizwe n’imice ibiri bwerekanwa n’urupfu rwa Metusela be n’ibikoko vyimuka ari bwo butumwa bwo gushirwako ikimenyetso bw’umumarayika wa gatatu. Yesu yama yerekana iherezo afatiye ku ntango, kandi mu Vyahishuriwe Yohana, ijwi rya kabiri ryo ku murongo wa kane ryifatanya n’umumarayika wa gatatu wo mu Vyahishuriwe Yohana igice ca cumi n’umunani, nk’uko akamo ko mu gicugu kifatanije n’ubutumwa bw’umumarayika wa kabiri. Ubutumwa bw’imburi ya nyuma bwama bushikirizwa nk’ubutumwa bwo imbere n’ubwo hanze, nk’uko vyerekanwa n’isano ry’ubuhanuzi riri hagati y’amashengero n’ibimatanisho mu gitabu c’Ivyahishuriwe Yohana. Ubutumwa bw’imburi ya nyuma bwo muri Daniyeli igice ca cumi na rimwe ni ubutumwa bw’uburaruko n’ubuseruko. Metusela n’ibikoko vyimuka ni vyo vyari ubutumwa bw’imburi ya nyuma bugizwe n’imice ibiri mu gihe ca Nowa.

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.

Urupfu rwa Lameki rufise ikimenyetso ca 777 ruhurirana n’intango y’ukugotwa, igihe umugore wa Ezekiyeli yapfa. Aho ni ho abizigirwa, bagereranywa n’uruvyaro rwa Seti, bashirwako ikidodo, kandi aho nyene ni ho abagereranywa n’uruvyaro rwa Kayini baronka ikimenyetso. Henoki yari uwa ndwi uhereye kuri Adamu, kandi agereranya ikimenyetso ca alufa co ku nzira mu kiringo kirangirana n’iyaruka rya nyuma hamwe n’irya mbere, ayo yompi akaba agereranywa n’igitigiri umunani. Ba Lameki bompi berekana irangira ry’igihe c’imbabazi, kandi urupfu rwa Lameki rugereranya umuryango w’igihe c’imbabazi wugaye mu ntango y’ukugotwa.

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.

Henoki yari alufa y’akahise k’ubuhanuzi kandi, nk’uko ubuhanuzi bubisaba ata kabuza, ategerezwa kugaragaza omega y’akahise k’ubuhanuzi. Iyo omega ihagarariwe na ba bantu umunani bavuye mw’isi ya kera baja mw’isi nshasha batarinze gusogongera urupfu. Henoki na ba bantu umunani ntibabonye urupfu imbere y’uko bashika mw’isi nshasha. Isi ya kera yarangiye mu misi indwi y’ukwimuka kw’ibikoko, isi nshasha na yo itangurana n’imisi indwi ata mvura yagwa. Maze, kuva ku musi ugira 17, haguye imvura gusa mu kiringo c’amezi atanu, gushika aho Imana yahagarika imvura ku mpera y’ayo mezi atanu, ku musi ugira cumi n’indwi.

Five Months

Amezi atanu

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.

Hari ivyabona bibiri vy'amezi atanu mu gice c'icenda c'Ivyahishuriwe Yohana, kandi muri ico gice harimwo ubuhanuzi butatu butandukanye bwerekeye ibihe. Amezi atanu ya mbere avugwa ku murongo wa gatanu; amezi atanu ya kabiri ari ku murongo w'icumi, na yo imyaka amajana atatu na mirongo icenda n'umwe n'imisi cumi n'itanu ikaba iri ku murongo wa cumi na gatanu. Imirongo ya 5, 10 na 15 irerekana ubuhanuzi bw'ibihe bwerekeye Isilamu, biciye ku vyabona bibiri vy'amezi atanu biri mu ntango y'ikiringo c'ubuhanuzi. Imirongo ya 5 n'iya 10 yompi irerekana ikiringo c'amezi atanu; rero, umurongo ku wundi, umurongo wa gatanu n'umurongo w'icumi iteranijwe itanga cumi na gatanu. Rero, amezi atanu ya mbere ni 15, kandi imyaka amajana atatu na mirongo icenda n'umwe n'imisi cumi n'itanu ivugwa ku murongo wa 15. Urukurikirane rw'imirongo ya 5, 10 na 15 n'imiterere yayo vyerekana ibiharuro bibiri vya cumi na gatanu, kandi mu mirongo ibiri ya mbere itanga cumi na gatanu iyo iteranijwe, harimwo ubuhanuzi bubiri bw'ibihe, bumwe bwose bukaba bwerekeye ikiringo c'imyaka ijana na mirongo itanu.

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.

Umurongo wa cumi na gatanu utanga ubuhanuzi bw’igihe c’imyaka amajana atatu na mirongo icenda n’umwe n’imisi cumi n’itanu. Kristo yaratsobetse igitigiri cumi na gatanu mu mirongo itatu, kandi akoresheje igihe c’ubuhanuzi cerekanwe muri iyo mirongo nyene, yaratandukanije igitigiri 15 kigereranywa no guteranya umurongo wa gatanu n’uwa cumi, kugira ngo atume igitigiri cumi na gatanu kiboneka kabiri igihe gihujwe n’umurongo wa cumi na gatanu. Maze Kristo asozeresha imisi cumi n’itanu ubwo buhanuzi bwose uko ari butatu bufitaniye isano.

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.

Urupfunguruzo rw’iki gice ni intambara y’i Ninewe yo mu mwaka wa 627, yakurikiwe inyuma y’imyaka itanu, mu mwaka wa 632, n’urupfu rwa Mohammed, ari na rwo rwatanguje ubuhanuzi bwa mbere bw’amezi atanu. Haciye imyaka cumi Mohammed apfuye, ingabo z’Ubuperesi zaratikijwe, nk’uko Mohammed yari yaravuze ko ivyo bihangange bibiri, ari vyo Ubuperesi na Roma, vyompi vyotsinzwe. Ku bw’ivyo, igice ca cenda c’Ivyahishuriwe Yohana gitangurana n’uruhererekane rw’ivyabaye muri kahise rutangurira ku ntambara y’i Ninewe yabaye hagati y’Ubuperesi na Roma. Hanyuma, haciye imyaka itanu, Mohammed arapfa, gutyo hagatangura imyaka ijana na mirongo itanu ivugwa ku murongo wa gatanu. Haciye imyaka cumi, Ubuperesi buratsindwa mu ntambara y’i Nahavand mu mwaka wa 642. Ubusilamu bwise intambara y’i Nahavand “intsinzi y’intsinzi.” Imyaka cumi n’itanu ya mbere yo mu gice ca cenda c’Ivyahishuriwe Yohana igereranya ikiringo c’imyaka itanu gikurikirwa n’ic’imyaka cumi. Ubuhanuzi bwa nyuma bwerekeye igihe bwarangiye ku wa 11 Myandagaro 1840. Hasigaye iminsi cumi ngo ivyo bibe, Josiah Litch yarasohoye ivyo yari yaravuze ko bizoba ku bijanye n’iherezo ry’ukuganza kw’inganji ya Ottoman, amaze kubivugurura. Igikorwa ca Josiah Litch kigabura iminsi cumi n’itanu ya nyuma y’Ubusilamu ivugwa mu gice ca cenda c’Ivyahishuriwe Yohana mu kiringo c’iminsi itanu gikurikirwa n’ic’iminsi cumi, kuko Yesu yama yerekana iherezo akoresheje intango.

We will continue these things in the next article.

Tuzobandanya kwihweza ivyo bintu mu kiganiro gikurikira.