In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Mu gice cya kane n’icya gatanu by’igitabo cy’Itangiriro, ibisekuru bya Kayini bigereranywa n’ibya Seti hagaragazwa 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.
Ibisekuru byombi bigaragaza itandukaniro riri hagati y’abarimbuka n’abakizwa, kandi bamwe mu bakomoka muri ibyo bisekuru byombi bashushanya ‘ibimenyetso by’abakomokaho’ bibangikanye by’ibyo bisekuru bihabanye. Kayini ashushanya icyiciro cy’abantu batihana ibyaha, ahubwo bababazwa gusa n’imimerere yabo bwite.
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.
Aravuga ati “Wakoze iki? Ijwi ry’amaraso ya murumuna wawe rirantakira riturutse mu butaka. None rero uravumwe ku butaka bwabumbuye akanwa kabwo ngo bwakire amaraso ya murumuna wawe avuye mu kuboko kwawe; nuhinga ubutaka, ntibuzongera kuguha uburumbuke bwabwo; uzaba igicamuke n’inzererezi mu isi.” Kayini abwira Uwiteka ati “Igihano cyanjye kiruta icyo nshobora kwihanganira. Dore uyu munsi unyirukanye ku buso bw’isi; kandi nzaba mpishwe amaso yawe; nzaba igicamuke n’inzererezi mu isi; kandi umuntu wese uzambona azanyica.” Uwiteka aramubwira ati “Ni cyo gituma umuntu wese uzica Kayini azabihorerwa karindwi.” Uwiteka ashyira ikimenyetso kuri Kayini, kugira ngo hatagira umuntu umubona ngo amwice. Kayini ava imbere y’Uwiteka, atura mu gihugu cy’i Nodi, mu burasirazuba bwa Edeni. Itangiriro 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 icyiciro cy’abantu batihana bibanda gusa ku mimerere ibabaje barimo, bikururiye ubwabo kubera ko banze gushaka gukora ibyiza.
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’ituro rye ntiyabyishimiye. Kayini ararakara cyane, mu maso he harijima. Uwiteka abaza Kayini ati: “Ni iki kikurakaje? Kandi ni iki gitumye mu maso hawe hijima? Nukora ibyiza, ntuzemerwa? Ariko nudakora ibyiza, icyaha cyubikiriye ku rugi. Kandi ni wowe kizifuza, nawe uzakitegeka.” Itangiriro 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Impfu esheshatu—Alufa eshatu na Omega eshatu
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, twagaragaje Henoki nk’ikimenyetso cya marayika wa mbere, Lameki nk’ikimenyetso cya marayika wa kabiri, Metusela nk’urusaku rwo mu gicuku, na Nowa nka marayika wa gatatu. Lameki wo mu rubyaro rwa Seti yapfuye afite imyaka magana arindwi na mirongo irindwi n’irindwi, imyaka itanu mbere y’umwuzure wabaye igihe Metusela yapfaga. Urupfu rwa Lameki rwakurikiwe nyuma y’imyaka itanu n’urupfu rwa Metusela; bityo, impfu zabo zishushanya urupfu rw’umugore wa Ezekiyeli, rwakurikiwe nyuma y’umwaka umwe n’igice (1.5) n’urupfu rwa Yerusalemu, umugore w’Umwana 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.
Nanjye Yohana mbona ururembo rwera, Yerusalemu nshya, rumanuka ruva mu ijuru ku Mana, rwiteguye nk’umugeni warimbishirijwe umugabo we. Ibyahishuwe 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 z’umugore wa Ezekiyeli n’iza Lameki, zifitanye isano n’impfu za omega za Yerusalemu na Metusela, zashushanyaga urupfu rwa Yohana Palaiologos, rwakurikiwe nyuma y’imyaka itanu n’urupfu rwa Konsitantino wa cumi n’umwe ku nkuta za Konsitantinopule. Umurongo wa Lameki ugaragaza imyaka itanu, mu mpera zayo hakaba igihe cy’iminsi irindwi cy’iyimuka ry’inyamaswa. Umurongo wa Roma y’Iburasirazuba ushushanya imyaka itanu, ndetse n’igihe cy’imyaka ine gikubiye muri iyo myaka itanu yose. Umurongo wa Ezekiyeli ushushanya imyaka ibiri ndetse n’umwaka umwe n’igice (1.5). Umurongo wa Ezekiyeli werekeye irimburwa rya Yerusalemu ryakozwe na Babuloni uhura n’irimburwa rya kabiri rya Yerusalemu ryakozwe na Roma kuva mu mwaka wa 66 kugeza mu wa 70. Umurongo wa Roma werekeye irimburwa rya Yerusalemu utanga igihe cy’imyaka ine ndetse n’igihe cy’imyaka itatu n’igice. Buri murongo muri iyo mirongo ine y’ikigereranyo, mu buhamya bwawo bw’ubuhanuzi, ntiwatanze igihe kimwe, ahubwo watanze ibihe bibiri by’ikigereranyo.
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 bashushanya ikimenyetso ngenderwaho cya alufa cy’igihe kirangirana n’urupfu rwo kuri omega. Imirongo ibiri muri iyo itatu ishushanya ukugotwa kurangirana n’urupfu rw’abahuje na bo umwanya kuri buri murongo. Undi murongo urangirana n’inyamaswa zinjira mu nkuge. Ikimenyetso gihwanye na cyo kuri omega gihuza umwuzure wo mu gihe cya Nowa n’irimbuka rya Yerusalemu ndetse n’isenywa ry’inkike za Konsitantinopule. Ibimenyetso byose uko ari bitatu bya omega bishushanya irangira ry’igihe cy’imbabazi rizaba igihe hazashyirwaho itegeko ryo ku Cyumweru ryegereje.
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 buhamya bw’inkuge ya Nowa hatabayeho kugotwa, ariko hagombaga kuba hari inzira izamuka yo kwinjiriraho mu nkuge. Niba inzira izamuka yo gupakiriraho ifatwa nk’ishushanya inzira izamuka yubakwa mu gihe cyo kugota, ubwo abahamya b’urupfu bose uko ari batatu bagaragaza ukugotwa. Ku murongo w’irimbuka rya Yerusalemu ryakozwe n’Abaroma kuva mu mwaka wa 66 kugeza mu wa 70, habayeho ukugotwa kwakozwe na Cestius mu mwaka wa 66 n’ukugotwa kwa kabiri kwakozwe na 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’igotwa rya Constantinople mu wa 1453 ishushanya igihe cya kabiri cy’imyaka ine mu buhanuzi bwerekeye Isilamu buvuga iby’“amezi atanu” mu gice cya cyenda cy’Ibyahishuwe. Igihe cya mbere cy’imyaka ine mu buhanuzi bw’“amezi atanu” cyari icyo kuva mu wa 1333 kugeza mu wa 1337, mu gihe cy’igotwa rya Nicomedia. Iryo gotwa ryanashushanyaga iherezo ry’imyaka mirongo itatu n’umunani ibarwa uhereye ku wa 27 Nyakanga 1299. Irimburwa rya Yerusalemu inshuro ebyiri, irimburwa rya Constantinople inshuro imwe, umwuzure n’igotwa rya Nicomedia ni abahamya batanu b’urugamba rw’i Panium rwo kuva mu mwaka wa 200 mbere ya Kristo kugeza mu mwaka wa 198 mbere ya Kristo, na rwo rwaba umuhamya wa gatandatu, kandi hari n’abandi batari bake.
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.
Kurimbuka kwa Yerusalemu ku ncuro zombi guhuzwa bitagoranye, “umurongo ku wundi.” Umwuzure n’umurongo wa Roma y’Iburasirazuba bihuzwa binyuze ku mpfu za alufa na omega bihuriyeho. Urugamba rwa Panium ruhuzwa by’umwihariko n’umurongo wa Ezekiyeli wo mu mwaka wa 587 mbere ya Kristo, kuko buri kimwe muri ibyo bihe byombi byo kugota kigereranya imyaka ibiri. Panium igaragazwa mu murongo wa cumi n’itanu w’igice cya cumi na kimwe cya Daniyeli, ubanziriza umurongo wa cumi n’itandatu ugaragaza itegeko ry’Icyumweru ryegereje, nk’uko byari bimeze no ku kurimbuka kwa Yerusalemu mu mwaka wa 586 mbere ya Kristo no mu mwaka wa 70 nyuma ya Kristo. Igihe cy’imyaka ibiri cy’intambara ya Panium n’igotwa rya Sidoni cyinjiza buri murongo muri iyo mu mateka ahishwe yo muri Daniyeli igice cya cumi na kimwe, 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.
Mu kugotwa kwa Yerusalemu ku nshuro zombi yarimbuweho, ikimenyetso cya mbere kiranga inzira y’ubuhanuzi kigereranya ikimenyetso; Cestius mu mwaka wa 66 n’urupfu rw’umugore wa Ezekiyeli byombi byari ibimenyetso by’alufa. Lameki na we ni ikimenyetso cya mbere kiranga inzira, bityo rero, hashingiwe ku buhamya bwa babiri, Lameki na we ni ikimenyetso. Imyaka ye 777 igereranya ikimenyetso cy’itorero rinesha rigizwe n’ibice bitatu: umuhanuzi, umutambyi 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 n’amasabato yanjye, ngo abe ikimenyetso hagati yanjye na bo, kugira ngo bamenye yuko ari jye Uwiteka ubeza. 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 wo mu rubyaro rwa Seti, wari uwa karindwi uhereye kuri Adamu, yagendanye n’Imana imyaka 300 maze ajyanwa mu ijuru. ‘300’ ni ikimenyetso cy’imbonerahamwe magana atatu z’abapayiniya zo mu 1843, icy’ababwiriza magana atatu b’Abamilerite bahwanye na zo mu mubare, ndetse n’icy’ingabo magana atatu za Gideyoni. Henoki, ababwiriza b’Abamilerite n’ingabo magana atatu za Gideyoni bashushanya ibihumbi ijana na mirongo ine na bine. Samusoni yafashe ingunzu 300 arazihambira ebyiri ebyiri, bityo agaragaza umubare wa 150 n’ikimenyetso gihambiriwe hamwe gifite umubare rusange wa magana 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 ingunzu magana atatu, afata n’imishimu, azihindukiza azihuza imirizo ibiri ibiri, ashyira umushimu hagati y’imirizo yombi. Amaze gucana iyo mishimu, azirekurira mu myaka y’Abafilisitiya yari itarasarurwa, atwika imiba n’imyaka yari itarasarurwa, hamwe n’imirima y’imizabibu n’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 bwerekeye Isilamu bwo mu gice cya cyenda cy’Ibyahishuwe, buri bumwe bukaba buvuga igihe cy’amezi atanu, bugaragaza 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.
Nuko mu iyerekwa mbona amafarashi n’abari bayahetse, bambaye ibyuma bikingira igituza bisa n’umuriro, n’ibuye rya huwakinto, n’amazuku: imitwe y’ayo mafarashi yari imeze nk’imitwe y’intare; mu minwa yayo havagamo umuriro n’umwotsi n’amazuku. Kimwe cya gatatu cy’abantu cyishwe n’ibyo bitatu: umuriro, umwotsi n’amazuku byavaga mu minwa yayo. Kuko imbaraga zayo ziri mu minwa yayo no mu mirizo yayo: kuko imirizo yayo yari imeze nk’inzoka kandi ifite imitwe, kandi ni yo akoresha mu kugirira abantu nabi. Ibyahishuwe 9:17–19.
The power of Islam is both in their mouths and their tails.
Imbaraga za Isilamu ziri mu minwa yabo ndetse 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 zifite imirizo nk’iya sikorupiyo, kandi mu mirizo yazo harimo imbori: kandi zari zifite ububasha bwo kubabaza abantu amezi atanu. Kandi zari zifite umwami uzitegeka, ari we marayika w’urwobo rutagira epfo, izina rye mu Giheburayo ni Abaddon, naho mu Kigiriki izina rye ni Apollyon. Ibyahishuwe 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 bwa Isilamu bwo kubabaza urubozo no kwica buri mu minwa yabo 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 cyo gituma Uwiteka azaca muri Isirayeli umutwe n’umurizo, ishami n’urufunzo, mu munsi umwe. Umukuru w’umunyacyubahiro ni we mutwe; kandi umuhanuzi wigisha ibinyoma ni we murizo. Kuko abayobora ubu bwoko babuyobya; kandi abayoborwa na bo bakarimburwa. 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 bifitanye isano mu buhanuzi, kuko byombi ari abana ba Aburahamu, kandi muri buri murongo, “umutwe” ni “umukuru n’uw’icyubahiro”, naho “umurizo” ni “umuhanuzi wigisha ibinyoma.” Muri Isilamu, umuhanuzi wa kera wigishaga ibinyoma ni Muhamadi. Korowani ishushanya ibinyoma bitera inzige za Isilamu kugira icyo zikora, naho umukuru n’uw’icyubahiro ni ubuyobozi bwazo bwa politiki. Isilamu iyoborwa n’ubuhanga mu mitegekere ya leta (akanwa), na bwo bukora bushingiye ku binyoma bya Korowani (umurizo). Ingunzu magana atatu za Samusoni zagabanyijwemo amatsinda abiri y’amezi atanu, agenewe kubabaza 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 bifite ibiranga abamarayika batatu mu buhanuzi. Icya mbere n’icya nyuma ni amoko y’umuriro. Umuzi w’ijambo “amazuku” ugereranya ukurabagirana kw’ubumana. Umuriro ni ikimenyetso cy’ubutumwa; umwotsi ni ingaruka z’ubutumwa, naho amazuku agaragaza ko ari ubutumwa bw’iyobokamana. Ibyo uko ari bitatu ni ibyiganano by’ubutumwa nyakuri bw’abamarayika batatu bo mu gice cya cumi na kane cy’Ibyahishuwe. Icyuma gikingira igituza kigaragazwa nk’umuriro, huwakinto n’amazuku. Ni icyiganano cy’umwambaro wo ku gituza w’umutambyi mukuru. Umwambaro wo ku gituza w’umutambyi mukuru ugereranya ibihumbi ijana na mirongo ine na bine nk’amabuye y’agaciro cumi n’abiri agizwe n’abantu, ahujwe n’Ubumana, bushushanywa na Urimu na Tumimu. Huwakinto yo mu bihe bya kera yari ifite ibara ry’ubururu bwijimye buvanze n’umukara, cyangwa iry’umuhengeri wijimye. Huwakinto yo ku cyuma gikingira igituza cy’Ubuyisilamu ihuye n’umwotsi uva mu minwa (leta) no mu mirizo (itorero) y’Ubuyisilamu.
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 yarajyanywe mu ijuru amaze imyaka 300 agendana n’Imana bihuza umubare 300 n’ubutumwa bwa marayika wa mbere bwageze mu mwaka wa 1798. Ubwo butumwa bwa marayika wa mbere bwahawe imbaraga ku wa 11 Kanama 1840, binyuze mu isohozwa ry’ubuhanuzi bw’amezi atanu bwo mu Byahishuwe igice cya cyenda. Ibihe bibiri by’amezi atanu byo muri icyo gice birahuzwa, umurongo ku wundi. Ni vuba aha gusa byamenyekanye ko amezi atanu yo ku murongo wa gatanu n’ayo ku murongo wa cumi ari ibihe bibiri bitandukanye, buri kimwe kikaba kigizwe n’imyaka ijana na mirongo itanu. Ubwo uko kuri kwamenyekanaga, Samusoni yahambiriye ingunzu hamwe mu matsinda ijana na mirongo itanu, buri tsinda rigizwe n’ingunzu ebyiri.
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 mateka y’ubuhanuzi ya Samusoni (izina risobanura “izuba”), “umwotsi” wavuye mu rwobo igihe urufunguzo rwashushanywaga n’intambara ya Nineve, watwikiriye izuba uryijimisha. Abayoboke ba Miller bagaragaje neza ko kwijimishwa kw’izuba n’umwotsi w’urwobo rwa Isilamu kwashushanyaga gutwikirwa k’ubutumwa bwiza bwa Kristo, bushushanywa n’izuba (Samusoni). Hari n’andi masano atari make hagati y’ubuhamya bwa Samusoni na Isilamu ivugwa mu Byahishuwe, kuva mu gice cya cyenda kugeza ku cya 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.
Umubare gatatu ugaragara mu mateka ya Samusoni, aho abashyitsi bo mu bukwe bagombaga kwica igisakuzo mu minsi itatu. Samusoni agirana umubano n’abagore batatu: umugore we w’i Timuna, umugore w’indaya na Delila. Umwuka w’Uwiteka aza kuri Samusoni inshuro eshatu: ubwo yahuraga n’intare, i Ashikeloni n’i Lehi. Samusoni aha Delila ibisubizo bitatu by’ibinyoma mbere yo kumubwira ukuri. Umubare gatatu ushushanya Ubumana, kimwe n’ubumana bw’ubwiganano bugizwe n’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, ndetse n’uko itorero ryanesheje rigizwe n’ibice bitatu.
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 umubare uranga umutambyi, kandi abaherekeza bazanywe mu birori by’ubukwe bwa Samusoni bari mirongo itatu. Nuko Samusoni atega amakanzu mirongo itatu y’ibitare n’imyambaro mirongo itatu, akazabitanga abatumirwa baramutse bashoboye gupfindura igisakuzo. Samusoni amaze kugambanirwa ku byerekeye igisakuzo cye, yica abagabo mirongo itatu b’i Ashikeloni kugira ngo yishyure ibyo yari yateze. Umubare mirongo itatu ni icya cumi cya 300 mu buryo bw’ubuhanuzi, kandi, mu buryo buhuje n’imyaka magana atatu Henoki yamaze agendana n’Imana, ingunzu magana atatu Samusoni yafashe akazizirikanya ebyiri ebyiri zikaba amatsinda ijana na mirongo itanu, zifitanye isano n’ubuhanuzi bubiri bw’amezi atanu bwo mu Byahishuwe igice cya cyenda, buhujwe hakoreshejwe uburyo bwo gushyira umurongo ku wundi. Magana atatu ni icya cumi cy’ibihumbi bitatu mu buryo bw’ubuhanuzi, kandi ibihumbi bitatu bigereranya abasigaye, baba abasigaye b’abakiranutsi nk’uko bigaragazwa n’abahindukiye Imana ku munsi wa Pentekote, cyangwa abasigaye b’abakiranirwa nk’uko bigaragazwa n’abishwe n’Abalewi mu gihe cy’ubwigomeke bujyanye n’inyana ya zahabu.
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.
Kwigomeka kwabaye mu gusenga inyana ya zahabu n’abihannye ku munsi wa Pentekote byombi bihurira, mu buryo bw’ubuhanuzi, ku itegeko ryo kubahiriza umunsi w’Icyumweru rigiye gushyirwaho vuba. Igisigisigi kimwe kigereranya igisigisigi cyo mu bwoko Imana yagiranye na bwo isezerano n’igisigisigi cyo mu bari hanze y’umukumbi w’ubwoko Imana yagiranye na bwo isezerano. Abantu ibihumbi bitatu bavugwa bwa mbere mu buhamya bwa Samusoni ni Abayahudi bafashe Samusoni mpiri kugira ngo bacubye uburakari bw’Abafilisitiya, naho abavugwa bwa kabiri ni Abafilisitiya. Urubanza rutangirira mu nzu y’Imana, hanyuma rukagera ku bakozi bo ku isaha ya cumi n’imwe bakiri i Babuloni. Ubuhamya bwa Samusoni bushyigikira ko ibihumbi bitatu ari ikigereranyo cy’igisigisigi, kandi bunashyigikira uko ibyiciro by’urubanza bikurikirana. Henoki yagendanye n’Imana imyaka magana atatu, bityo agereranya igisigisigi cyo mu bwoko Imana yagiranye na bwo isezerano kidasogongera ku rupfu. Icyo gisigisigi ni abantu ibihumbi ijana na mirongo ine na bine, batandukanywa n’imbaga nyamwinshi mu gice cya karindwi cy’Ibyahishuwe.
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.
Icya cumi cya 300 ni 30, ari wo mubare ushushanya umutambyi; kandi nanone, umubare wa gatatu, nk’icya cumi cya mirongo itatu, ushushanya Ubumana, ndetse n’ubumana bw’amahimbano bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma. Umubare wa gatatu kandi ushushanya ukugabanywamo ibice bitatu kw’itorero rinesha, rishushanywa n’Umwami Dawidi watangiye gutegeka afite imyaka mirongo itatu, umutambyi Yosefu watangiye gukora umurimo afite imyaka mirongo itatu, hamwe n’umuhanuzi akaba n’umutambyi Ezekiyeli, watangiye umurimo we wamaze imyaka makumyabiri n’ibiri mu mwaka wa mirongo itatu w’umuzenguruko wa cumi na karindwi wa yubile. Nk’umutambyi, yaba yari afite 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.’
Buri kimwe mu bintu bitatu by’ikigereranyo bigaragazwa nk’umuhanuzi, umutambyi n’umwami gihabwa ikimenyetso cy’Imana cya Sabato y’umunsi wa karindwi ku kimenyetso kiranga inzira gitangiza igotwa. Ibihamya bibiri by’urupfu, hamwe n’igihamya cyunganira cy’ukurimbuka kwa Yerusalemu mu mwaka wa 66, bitanga ibihamya bitatu byemeza ko ikimenyetso kiranga inzira cy’igotwa ari ‘ikimenyetso.’
The Waymark of Transition
Ikimenyetso cy’Inzira Kiranga 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.
Iyo igotwa ritangiye, itorero ry'Imana ryanesheje, rigizwe n'ibice bitatu, rishyirwaho ikimenyetso, nk'uko rishushanywa na Lameki. Urupfu rw'umugore wa Ezekiyeli rugaragaza ko, kuri icyo kimenyetso ndanganzira nyirizina, ubwoko bwari busanzwe ari ubw'isezerano buba bwaretswe burundu. Icyo kimenyetso ndanganzira kigaragaza ihinduka ryo kuva kuri Lawodikiya ukagera kuri Filadelifiya, ari na ryo rishushanywa n'itorero rirwana rihinduka itorero ryanesheje, bityo rikaba itorero rya munani, ari na rimwe muri ya yandi arindwi. Icyo kimenyetso ndanganzira cyo mu mateka y'Abamilerite ajyanye na marayika wa gatatu, ayo mateka akaba yarakomeje kuva ku wa 22 Ukwakira 1844 kugeza ku bwigomeke bwo mu 1863, cyagaragazaga igihe cyo mu 1856, ubwo James na Ellen White bombi batangiraga kugaragaza uwo muryango nk'uwa Lawodikiya. Mu 1856, umuryango w'Abamilerite wa Filadelifiya wahindutse umuryango w'Abamilerite wa Lawodikiya. Hashize imyaka irindwi, umuryango w'Abamilerite wa Lawodikiya warangiye, ubwo uwo muryango wahindukaga itorero ry'Abadiventisiti b'Umunsi wa Karindwi rya 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.
Icyo kimenyetso ndanganzira gishushanywa kandi n’umwaka wa 313, igihe itorero ry’i Simuruna ryarangiraga maze iry’i Perugamo rigatangira. Byombi bifatiwe hamwe, inzibacyuho yo mu 1856, iva ku itorero rikiranuka ry’i Filadelifiya ikajya ku itorero ridakiranuka ry’i Lawodikiya, ihura n’inzibacyuho yo mu 313, iva ku itorero rikiranuka ry’i Simuruna ikajya ku itorero ridakiranuka ry’i Perugamo; kandi aho iyo nzibacyuho ibera na ho hagaragaza ko icyo kimenyetso ndanganzira ari ikimenyetso. Ukugotwa gutangirana n’ikimenyetso, nk’uko bihamywa n’abahamya banyuranye. Igihe urugaga rwa marayika wa gatatu, rugizwe n’abantu ibihumbi ijana na mirongo ine na bine, rushyirwaho ikimenyetso ubwo Lameki apfa, abo bantu bashyirwaho ikimenyetso kandi bakunga ubumwe busesuye mu gihe bashyirwa hejuru nk’ibendera, kuko ikimenyetso ndanganzira cya mbere mu miterere ya gihanuzi y’ukugotwa 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 Yohana Palaiologos rugaragaza ikimenyetso ndanganzira cy’Isilamu, igihe Isilamu ihatira Roma y’Iburasirazuba kuyigandukira. Kugotwa kwa Yerusalemu no kurimburwa kwayo bitanga abahamya babiri ba Babuloni na Roma. Igihe cya Ezekiyeli cy’umwaka umwe n’igice kigereranya Abanyalawodikiya banze kubona no kumva ubutumwa bw’umuburo bwerekeye kujyanwa mu bunyage n’umwami w’amajyaruguru. Ikimenyetso cya Cestius kigereranya Abanyafiladelifiya bacika umwami w’amajyaruguru. Ibyo bimenyetso byombi birebana n’ubutumwa bw’ubuhanuzi bwo imbere, kimwe n’umubare 777 wa Lameki. Umurongo ugeretswe ku wundi, itsinda rimwe rijyanwa mu bunyage mu gihe cyo kugotwa, irindi tsinda na ryo rigacika ukuboko k’umwami w’amajyaruguru.
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 rugereranya ubutumwa bw’ubuhanuzi bwo hanze binyuze mu kugaragaza uruhare rw’Isilamu ku kimenyetso ndangagihe aho abagereranywa na Lameki bashyirwaho ikimenyetso. Abacika n’abafatwa mu gihe cy’igotwa n’irimburwa rya Yerusalemu bashimangira ko ku kimenyetso ndangagihe cya alufa cy’igihe cy’ubuhanuzi cy’igotwa ari ho imico igaragarira. Ibyo byiciro byombi bigereranywa na ba Lameki bombi. Icyiciro kimwe giha Nashville umuburo, naho ikindi kikanga kuwutanga.
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.
Nuko Uwiteka aramubwira ati “Ni cyo gitumye umuntu wese uzica Kayini azabihorerwa karindwi.” Uwiteka ashyira ikimenyetso kuri Kayini, kugira ngo umuntu wese uzamubona atamwica. Itangiriro 4:15.
The Mark of Rebellion
Ikimenyetso cyo Kwigomeka
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 yahawe ikimenyetso cy’ukwigomeka kwe. Ikimenyetso cy’ukwigomeka kwe cyumvikanaga nk’umuburo ku bantu, ko nibaramuka bishe Kayini, bazagerwaho n’igihano cy’Imana gikubye karindwi. Mu buryo bumwe, icyo kimenyetso gishobora kumvikana nk’uburinzi Imana yahaye Kayini, ariko mu buryo bwa gihanuzi gihuye n’ikimenyetso cy’ukwigomeka gitanga umuburo kivugwa mu gitabo cya nyuma cya Bibiliya. Ikimenyetso cy’inyamaswa kivugwa mu gitabo cya omega, ari cyo Ibyahishuwe, cyari cyarashushanyijwe n’ikimenyetso cy’ukwigomeka kwa Kayini kivugwa mu gitabo cya alufa, ari cyo Itangiriro. Umuburo ukubiye mu kimenyetso cya Kayini ni uko umuntu wese wagaragaza imico nk’iya Kayini na we yakwangwa kandi agacirwa urubanza n’Imana. Ikimenyetso cyari kuri Kayini gihuye n’ikimenyetso cy’inyamaswa, kandi uwo muburo ushimangira itegeko ryo kutigana ukwigomeka kwa Kayini kwagaragariye mu kwica umuvandimwe we, ari byo mu Byahishuwe bishushanywa n’igishushanyo cy’inyamaswa. Kwigana igikorwa cya Kayini ni ukurema igishushanyo cya Kayini. Kayini yahawe igihano gikubye karindwi mu ishyirwa mu bikorwa ry’urubanza, kandi mu gisekuru cya gatandatu uhereye kuri Kayini, Lameki yagaragaje ko yari yasubiyemo icyaha cya se, ariko ko igihano cye cyari kuzakuba 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 abwira abagore be ati: Ada na Sila, nimwumve ijwi ryanjye; mwa bagore ba Lameki mwe, nimutege amatwi amagambo yanjye: kuko nishe umuntu wankomerekeje, n’umusore wanteye igikomere. Niba Kayini azahorerwa incuro zirindwi, ni ukuri Lameki azahorerwa incuro mirongo irindwi n’indwi. Itangiriro 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.
Umurongo wabanje ni wo ugaragaza inshuro ya mbere mu nshuro eshatu gusa imibare yo mu Ijambo ry’Imana yerekanwamo mu buryo bwo gukuba. Inshuro 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 nancumuraho, nzamubabarira kangahe? Kugeza karindwi?” Yesu aramusubiza ati “Sinkubwiye ngo ugeze karindwi, ahubwo ngo ugeze mirongo irindwi karindwi.” 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 ukubye karindwi ni magana ane na mirongo icyenda, kandi mu mateka yera harimo ibihe bitatu by’imyaka magana ane na mirongo icyenda, buri kimwe kikaba kigereranya igihe cy’igeragezwa. Hari igihe cy’imyaka magana ane na mirongo icyenda cyerekeye ubuturo bwera, ikindi cyerekeye abami n’ikindi cyerekeye ingabo. Igihe cyerekeye abami cyatangiranye no gusigwa amavuta kwa Sawuli mu mwaka wa 1097 mbere ya Kristo, gikomeza kugeza ku kugota kwa mbere kwa Nebukadinezari, ubwo Daniyeli yajyanwaga mu bunyage mu mwaka wa 607 mbere 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 magana ane na mirongo icyenda y’igihe cy’imbabazi yagenewe ubuturo bwera yatangiye igihe urusengero rwa Salomo rwegurirwaga Imana mu mwaka wa 1006 mbere ya Kristo, ikomeza kugeza igihe urusengero rwubatswe nyuma yo kuva mu bunyage rwegurirwaga Imana mu mwaka wa 516 mbere ya Kristo. Naho ku ngabo, iyo myaka magana ane na mirongo icyenda yatangiye mu mwaka wa 457 mbere ya Kristo irangira mu mwaka wa 34 nyuma 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 ku rubanza rwikubye karindwi no ku kimenyetso cye, kugeza ku kwikuba karindwi incuro mirongo irindwi kwa Lameki, bigereranya igihe cy’igeragezwa cy’imyaka magana ane na mirongo icyenda mu buryo bw’ikigereranyo. Ubwigomeke bugaragazwa n’ikimenyetso cya Kayini bwerekanwa nk’ubugenda burushaho gukaza umurego, bihuje n’impamvu yatumye Imana yohereza 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.
Nuko Imana ibona ko ububi bw’abantu bwari bwinshi cyane ku isi, kandi ko ibyo imitima yabo yibwiraga byose byari bibi gusa iteka ryose. Uwiteka yicuza ko yaremye abantu ku isi, bimutera agahinda mu mutima. Uwiteka aravuga ati: Nzarimbura abantu naremye, mbatsembe ku isi; ari abantu, ari inyamaswa, ari ibikururuka, ari n’inyoni zo mu kirere; kuko nicujije ko nabaremye. Itangiriro 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 mu gisekuru cya gatandatu cya Kayini agaragazwa nk’uhagarariye itsinda ry’ibyigomeke ryashyizweho ikimenyetso, mu buryo bunyuranye na Lameki wo mu rubyaro rwa Seti. Ubuhamya bw’abo ba Lameki bombi bugaragaza irangira ry’igihe cy’imbabazi: ubw’umwe binyuze mu mubare 490, n’ubw’undi binyuze mu rupfu rwe. Ubwo buhamya bwombi burimo ibimenyetso bishingiye ku mibare bifitanye isano itaziguye n’imiterere y’itorero rinesha rigizwe n’ibice bitatu. Lameki wo mu rubyaro rwa Kayini ahuje n’ibihe bitatu by’imyaka 490 buri kimwe, byerekeye abami, ubuturo bwera n’ingabo, naho Lameki wo mu rubyaro rwa Seti akubiyemo ikimenyetso cy’umubare karindwi cyerekeye umuhanuzi, umutambyi n’umwami. Lameki wo mu rubyaro rwa Seti ni uwa kabiri mu bamarayika batatu bavugwa mu Byahishuwe igice cya cumi na kane, naho Lameki wo mu rubyaro rwa Kayini ni marayika wa gatatu utanga umuburo werekeye inyamaswa, igishushanyo cyayo, ikimenyetso cyayo n’umubare w’izina ryayo. Mu Byahishuwe igice cya cumi na kane, imirongo ya 9/11 igaragaza 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.
Nuko marayika wa gatatu arabakurikira, avuga n’ijwi rirenga ati: Umuntu wese naramya inyamaswa n’igishushanyo cyayo, agashyirwaho ikimenyetso cyayo mu ruhanga rwe cyangwa ku kiganza cye, uwo azanywa kuri divayi y’umujinya w’Imana, isutswe idafunguwe mu gikombe cy’uburakari bwayo; kandi azababazwa n’umuriro n’amazuku imbere y’abamarayika bera n’imbere y’Umwana w’Intama. Kandi umwotsi wo kubabazwa kwabo uzamuka iteka n’iteka; kandi abaramya inyamaswa n’igishushanyo cyayo, n’umuntu wese ushyirwaho ikimenyetso cy’izina ryayo, ntibagira ikiruhuko ku manywa na nijoro. Ibyahishuwe 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Mu Byahishuwe 15:2 hagaragazwa abo Lameki wo mu rubyaro rwa Seti ashushanya:
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.
Nuko mbona igisa n’inyanja y’ibirahuri ivanze n’umuriro; mbona n’abari banesheje ya nyamaswa n’igishushanyo cyayo n’ikimenyetso cyayo n’umubare w’izina ryayo, bahagaze kuri ya nyanja y’ibirahuri bafite inanga z’Imana. Ibyahishuwe 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 rubyaro rwa Seti agaragaza ikingwa ry’urugi binyuze mu rupfu rwe. Lameki wo mu rubyaro rwa Kayini agaragaza ikingwa ry’urugi nyuma y’imyaka magana ane na mirongo cyenda y’igihe cy’imbabazi. Ikimenyetso cya Kayini cyagombaga gufatwa nk’umuburo wo kwirinda imico yarangwaga n’ibintu bitatu by’ingenzi bya gihanuzi. Yanze kuramya Imana akurikije amabwiriza y’Imana; yagaragaje umujinya utewe n’ishyari maze yica murumuna we; icya gatatu, yanze 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 yarenze ku mategeko yo ku gisate cya mbere cy’Amategeko Cumi, kigaragaza umubano w’abantu n’Imana, naho igisate cya kabiri kikagaragaza umubano w’abantu na bagenzi babo. Ikimenyetso cy’ubwigomeke bwe cyamugaragazaga nk’uwica amategeko kandi utihana. Kayini na Lameki bagaragaza urugi rukinze rwa marayika wa gatatu mu gihe cy’itegeko ry’icyumweru rigiye gushyirwaho vuba. Henoki, Metusela, Lameki na Nowa bashushanya amateka atangirana no kuza kwa marayika wa mbere, ushushanywa na Henoki, no kuza kwa Lameki nka marayika wa kabiri, no kuza kwa Metusela nk’ijwi ryo mu gicuku riha imbaraga ubutumwa bwa Lameki nka marayika wa kabiri, hanyuma Nowa, nka marayika wa gatatu, akagaragaza urugi rukinze rwo mu gihe cy’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, kandi ibyo byerekana imyaka itanu y’ikigereranyo mbere y’uko urugi rukingwa mu gihe cy’itegeko ry’Icyumweru rigiye kuza vuba. Igihe Lameki apfa afite imyaka 777 ni bwo igikorwa cyo gushyira ikimenyetso ku itorero rinesha kirangira. Hanyuma, hasigaye iminsi irindwi ngo urugi rw’inkuge rukingwe mu buryo ndengakamere, inyamaswa zatangiye kwinjira mu nkuge.
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.’
Umunsi Metusela yapfiriyeho wari uwa mbere muri iyo minsi irindwi. Umuburo wa nyuma mbere y’uko urugi rukingwa wari ubutumwa bw’ibice bibiri bwatanzwe binyuze mu kwerekanwa kw’inyamaswa kwaherekejwe n’isohozwa ry’ubuhanuzi bwari bwaragiye butangazwa mu gihe cyose cy’ubuzima bw’umuntu warambye kurusha abandi bose bigeze gupfa. Ubwo buhanuzi bwari bukubiye mu izina rya Metusela, risobanura ngo ‘niyapfa, bizaza.’
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’umuburo wa nyuma bugenewe inyokomuntu bugomba, nk’uko ubuhanuzi bubisaba, kuba ubutumwa bugizwe n’ibice bibiri, nk’uko bigaragazwa n’iminsi irindwi yo kwimuka kw’inyamaswa yatangiranye n’urupfu rwa Metusela mu isohozwa ry’ubuhanuzi bwa Henoki bwatangajwe binyuze mu izina ry’umuhungu we. Iminsi irindwi yo kwimuka kw’inyamaswa igaragaza ko ubutumwa bugizwe n’ibice bibiri, ari byo urupfu rwa Metusela n’inyamaswa zimukaga, ari bwo butumwa bwo gushyiraho ikimenyetso bwa marayika wa gatatu. Yesu buri gihe agaragaza iherezo akoresheje intangiriro, kandi mu Byahishuwe, marayika wa gatatu wo mu Byahishuwe igice cya cumi n’umunani yungwaho n’ijwi rya kabiri ryo ku murongo wa kane, nk’uko urusaku rwo mu gicuku rwiyongereye ku butumwa bwa marayika wa kabiri. Ubutumwa bw’umuburo wa nyuma buri gihe bugaragazwa nk’ubutumwa bwo imbere n’ubwo hanze, nk’uko bigaragazwa n’isano y’ubuhanuzi iri hagati y’amatorero n’ibimenyetso byo mu gitabo cy’Ibyahishuwe. Ubutumwa bw’umuburo wa nyuma bwo muri Daniyeli igice cya cumi na kimwe ni ubutumwa bw’amajyaruguru n’ubw’iburasirazuba. Metusela n’inyamaswa zimukaga ni byo byari bigize ubutumwa bw’umuburo wa nyuma bw’ibice bibiri mu gihe cya 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, rufite ikimenyetso cy’umubare 777, rujyanye n’itangira ryo kugotwa, ubwo umugore wa Ezekiyeli yapfaga. Aho ni ho abizerwa, bahagarariwe n’urubyaro rwa Seti, bashyirwaho ikimenyetso, kandi ni na ho abahagarariwe n’urubyaro rwa Kayini bahabwa ikimenyetso. Henoki yari uwa karindwi uhereye kuri Adamu, kandi ahagarariye ikimenyetso ndangagihe cya alufa mu gihe kirangira igisekuru cya nyuma n’icya mbere byombi bihagarariwe n’umubare umunani. Ba Lameki bombi bagaragaza irangira ry’igihe cy’imbabazi, kandi urupfu rwa Lameki rushushanya urugi rw’igihe cy’imbabazi rwafunzwe mu ntangiriro yo kugotwa.
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’amateka y’ubuhanuzi kandi, nk’uko ubuhanuzi bubisaba, agomba byanze bikunze kugaragaza omega y’amateka y’ubuhanuzi. Iyo omega ihagarariwe n’abantu umunani bavuye mu isi ya kera bakajya mu isi nshya batabanje gusogongera ku rupfu. Henoki n’abo bantu umunani ntibabonye urupfu mbere y’uko bagera mu isi nshya. Isi ya kera yarangiye mu minsi irindwi yo kwimuka kw’inyamaswa, naho isi nshya itangirana n’iminsi irindwi itagwamo imvura. Hanyuma, guhera ku munsi wa 17, hamaze amezi atanu hagwa imvura gusa, kugeza ubwo Imana yahagaritse imvura ku musozo w’ayo mezi atanu, ku munsi wa cumi n’irindwi.
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.
Mu Byahishuwe igice cya cyenda hari ubuhamya bubiri buvuga iby’amezi atanu, kandi muri icyo gice hari ubuhanuzi butatu butandukanye bwerekeye ibihe. Igihe cya mbere cy’amezi atanu kivugwa ku murongo wa gatanu; igihe cya kabiri cy’amezi atanu kivugwa ku murongo wa cumi, naho imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bikavugwa ku murongo wa cumi na gatanu. Imirongo ya 5, iya 10 n’iya 15 igaragaza ubuhanuzi bw’igihe bwerekeye Isilamu, bufite ubuhamya bubiri buvuga iby’amezi atanu ku ntangiriro y’igihe cyahanuwe. Imirongo ya 5 n’iya 10 yombi igaragaza igihe cy’amezi atanu; bityo, umurongo ku wundi, guteranya umurongo wa gatanu n’uwa cumi bitanga cumi na gatanu. Bityo rero, igihe cya mbere cy’amezi atanu ni 15, kandi imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bivugwa ku murongo wa 15. Urukurikirane n’imiterere by’imirongo ya 5, iya 10 n’iya 15 bigaragaza imibare ibiri ya cumi na gatanu, kandi muri ya mirongo ibiri ya mbere, iteranyijwe igatanga cumi na gatanu, harimo ubuhanuzi bubiri bw’igihe, buri bumwe bukaba ubw’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 cy’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Kristo yasobetse umubare wa cumi na gatanu mu mirongo itatu, maze, akoresheje igihe cya gihanuzi cyagaragajwe muri iyo mirongo nyirizina, agaragaza umwihariko w’umubare 15 ugaragazwa no guteranya umurongo wa gatanu n’uwa cumi, kugira ngo umubare wa cumi na gatanu wikube kabiri igihe uhujwe n’umurongo wa cumi na gatanu. Hanyuma Kristo yashyize iminsi cumi n’itanu ku musozo w’ubwo buhanuzi bwose uko ari butatu bufitanye 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.
Urufunguzo rwo gusobanukirwa iki gice ni urugamba rw’i Nineve rwo mu mwaka wa 627, rwakurikiwe nyuma y’imyaka itanu, mu wa 632, n’urupfu rwa Mohammed, ari na rwo rutangiza ubuhanuzi bwa mbere bw’amezi atanu. Nyuma y’imyaka icumi Mohammed apfuye, ingabo z’u Buperesi zarimbuwe, bihuje n’ibyo Mohammed yari yarahanuye ko ibihangange byombi, u Buperesi na Roma, byari kuzatsindwa. Igice cya cyenda cy’Ibyahishuwe rero gitangirana n’umurongo w’amateka uhera ku rugamba rw’i Nineve rwabaye hagati y’u Buperesi na Roma. Hanyuma, nyuma y’imyaka itanu, Mohammed arapfa, bityo hatangira imyaka ijana na mirongo itanu ivugwa ku murongo wa gatanu. Nyuma y’imyaka icumi, u Buperesi buratsindwa mu rugamba rw’i Nahavand mu wa 642. Isilamu yise urugamba rw’i Nahavand “intsinzi iruta izindi ntsinzi zose.” Imyaka cumi n’itanu ya mbere yo mu Byahishuwe igice cya cyenda igaragaza igihe cy’imyaka itanu gikurikiwe n’imyaka icumi. Ubuhanuzi bwa nyuma bwerekeye igihe bwarangiye ku wa 11 Kanama 1840. Hasigaye iminsi icumi ngo ibyo bibe, Josiah Litch yatangaje ubuhanuzi bwe bwavuguruwe bwerekeye iherezo ry’ubutware bw’ikirenga bw’Ingoma ya Ottoman. Iminsi cumi n’itanu ya nyuma ya Isilamu yo mu Byahishuwe igice cya cyenda igabanywamo iminsi itanu ikurikirwa n’iminsi icumi, binyuze mu murimo wa Josiah Litch, kuko Yesu buri gihe agaragaza iherezo yifashishije itangiriro.
We will continue these things in the next article.
Tuzakomeza kuvuga kuri ibi bintu mu ngingo ikurikira.