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

Muzvitsauko zvechina nezvechishanu zvaGenesi, nhoroondo yedzinza raKaini inosiyaniswa neyedzinza raSeti.

Good Lamech and Bad Lamech

Rameki Akanaka naRameki Akaipa

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.

Madzinza maviri aya anomiririra musiyano uripo pakati pevakarasika nevakaponeswa, uye vamwe vezvizvarwa zvemadzinza maviri aya vanomiririra ‘zviratidzo zvezvizvarwa’ zvinofambirana zvemadzinza ari kusiyaniswa. Kaini anomiririra boka revanhu vasingapfidzi zvivi, asi vanongochema nokuda kwemamiriro avo pachavo.

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.

Zvino akati, Waiteiko? Inzwi reropa romunun’una wako rinodanidzira kwandiri richibva muvhu. Zvino watukwa kubva panyika, iyo yakavhura muromo wayo kuti igamuchire ropa romunun’una wako kubva paruoko rwako; Kana uchirima ivhu, harichazokupi simba raro; uchava mutizi nomudzungairi panyika. Kaini akati kuna Ishe, Chirango changu chakakura kupfuura chandingagona kutsungirira. Tarirai, nhasi mandidzinga kubva pamusoro penyika; uye ndichavanzwa kubva pachiso chenyu; ndichava mutizi nomudzungairi panyika; uye zvichaitika kuti munhu wose anondiwana achandiuraya. Ishe akati kwaari, Naizvozvo ani naani anouraya Kaini, kutsiva kuchaitwa paari kanomwe. Ishe akaisa chiratidzo paKaini, kuti ani naani amuwana arege kumuuraya. Kaini akabva pamberi paIshe, akandogara munyika yeNodhi, kumabvazuva kweEdheni. Genesi 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.

Kaini anomiririra boka revanhu vasingapfidzi vanongofunga nezvemamiriro avo anosuwisa, avakazviparira nokuramba kutsvaka kuita zvakanaka.

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.

Asi haana kufarira Kaini nechipiriso chake. Kaini akatsamwa kwazvo, chiso chake chikawunyana. Ishe akati kuna Kaini, Watsamwireiko? Uye chiso chako chawunyaneiko? Kana ukaita zvakanaka, haungagamuchirwi here? Asi kana usingaiti zvakanaka, chivi chakavandira pamukova. Uye chishuvo chacho chichava kwauri, uye iwe uchachitonga. Genesisi 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Nzufu Nhanhatu—MaArifa Matatu neMaOmega Matatu

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.

Muzvinyorwa zvakapfuura takaratidza Enoki sechiratidzo chengirozi yokutanga, Rameki sechiratidzo chengirozi yechipiri, Metusera sokudanidzira kwepakati pousiku uye Noa sechiratidzo chengirozi yechitatu. Rameki wedzinza raSeti akafa ava nemakore mazana manomwe namakumi manomwe namanomwe, makore mashanu pamberi pemafashamo akaitika pakafa Metusera. Kufa kwaRameki kwakateverwa, kwapera makore mashanu, nokufa kwaMetusera, uye naizvozvo kufa kwavo kunofananidzira kufa kwemudzimai waEzekieri, kwakazoteverwa, kwapera gore nechidimbu (1.5), nokufa kweJerusarema, mudzimai weGwayana.

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.

Uye ini Johane ndakaona guta dzvene, Jerusarema idzva, richiburuka kubva kudenga richibva kuna Mwari, rakagadzirirwa somwenga akashongedzerwa murume wake. Zvakazarurwa 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.

Nzufu dzearifa dzomudzimai waEzekieri nedzaRameki, dzinobatana nenzufu dzeomega dzeJerusarema nedzaMetusera, dzaifananidzira rufu rwaJohn Palaiologos, rwakazoteverwa makore mashanu gare gare norufu rwaConstantine wegumi nomumwe pamasvingo eConstantinople. Mutsetse waRameki unoratidza makore mashanu, uine nguva yemazuva manomwe yokutama kwemhuka pamugumo. Mutsetse weRoma yokumabvazuva unomiririra makore mashanu, uyewo nguva yemakore mana iri mukati menguva yose yemakore mashanu. Mutsetse waEzekieri unomiririra makore maviri uyewo gore rimwe nehafu (1.5). Mutsetse waEzekieri wokuparadzwa kweJerusarema neBhabhironi unoenderana nokuparadzwa kwechipiri kweJerusarema neRoma kubva muna 66 kusvikira muna 70. Mutsetse weRoma wokuparadzwa kweJerusarema unobudisa zvose nguva yemakore mana nenguva yemakore matatu nehafu. Mumwe nomumwe wemitsetse iyoyo mina yokufananidzira wakabudisa nguva dzokufananidzira, kwete imwe chete, asi mbiri, muuchapupu hwawo hwechiporofita.

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.

Rameki, John Palaiologos nomudzimai waEzekieri vanomiririra chiratidzo chearifa chenhambo yenguva inopera norufu rweomega. Mitsetse miviri pamitatu inomiririra kukombwa kunopera norufu rwomunhu anoenderana nomutsetse mumwe nomumwe. Mumwe wacho unopera nokupinda kwemhuka muareka. Chiratidzo cheomega chinoenderana nechearifa chinowiriranisa mafashamo aNoa nokuparadzwa kweJerusarema uye nokuparadzwa kwemasvingo eConstantinople. Zviratidzo zvose zvitatu zveomega zvinomiririra kupera kwenguva yenyasha pakuuya kwomutemo weSvondo kuri pedyo.

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.

Zvechokwadi, pakanga pasina kukombwa muuchapupu hweareka yaNoa, asi panofanira kunge paiva nemukwidza wokupinda nawo muareka. Kana mukwidza wokupakidza zvinhu uchionekwa seunofananidzira mukwidza wokukomba, ipapo zvapupu zvose zvitatu zverufu zvinoratidza kukombwa. Mumutsara wezviitiko zvokuparadzwa kweJerusarema neRoma kubva muna 66 kusvika muna 70, guta rakakombwa naCestius muna 66, rikakombwazve kechipiri naTitus muna 70.

Four Years

Makore Mana

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.

Makore mana anoguma nokukombwa kweConstantinople muna 1453 anomiririra nguva yechipiri yemakore mana muuprofita hwechiIslam hwe“mwedzi mishanu” huri muna Zvakazarurwa chitsauko chepfumbamwe. Nguva yokutanga yemakore mana muuprofita hwe“mwedzi mishanu” yakatanga muna 1333 ikaguma muna 1337, pakukombwa kweNicomedia. Kukombwa ikoko kwakamiririrawo kuguma kwemakore makumi matatu nemasere kubva musi wa27 Chikunguru 1299. Kuparadzwa kweJerusarema kaviri, kuparadzwa kweConstantinople kamwe, mafashamo uye kukombwa kweNicomedia zvapupu zvishanu zvemushandirapamwe wehondo wePanium kubva mugore ra200 Kristu asati aberekwa kusvika mugore ra198 Kristu asati aberekwa, uyo waizova chapupu chechitanhatu, uye kune zvimwe zvinoverengeka.

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.

Kuparadzwa kweJerusarema kwose kuri kuviri kunowiriraniswa zviri nyore, “mutsetse pamusoro pomutsetse.” Mafashamo nomutsetse weRoma yokuMabvazuva zvinowiriraniswa nenzufu dzearifa neomega dzinowanikwa pazvose zviri zviviri. Mushandirapamwe wehondo wePanium unowiriraniswa zvakananga nomutsetse waEzekieri wegore ra587 BC, nokuti nguva dzose dziri mbiri dzokukombwa dzinomiririra makore maviri. Panium inomiririrwa mundima yegumi neshanu yechitsauko chegumi nechimwe chaDhanieri, iyo inotangira ndima yegumi nenhanhatu inomiririra mutemo weSvondo wava pedyo nokuuya, sezvakangoitawo kuparadzwa kweJerusarema muna 586 BC nomuna 70 AD. Nguva yemakore maviri yehondo yePanium neyokukombwa kweSidhoni inopinza mumwe nomumwe wemitsetse iyi munhoroondo yakavanzika iri muna Dhanieri chitsauko chegumi nechimwe ndima yamakumi mana.

A Sign

Chiratidzo

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.

Mucherechedzo wokutanga wechiporofita pakukombwa kweJerusarema panguva dzose dziri mbiri dzokuparadzwa kwaro unomirira chiratidzo; Cestius muna 66 norufu rwomudzimai waEzekieri zvose zvaiva zviratidzo zvearifa. Rameki ndiyewo mucherechedzo wokutanga, uye naizvozvo, pahwaro hwouchapupu hwevaviri, Rameki chiratidzowo. Zera rake remakore 777 rinomirira chiratidzo chekereke yakunda iyo inoumbwa nezvikamu zvitatu: muporofita, muprista namambo.

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.

Uyezve, ndakavapawo masabata angu, kuti ave chiratidzo pakati pangu navo, kuti vazive kuti ndini Ishe anovaita vatsvene. Ezekieri 20:12.

300 Years

Makore 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.

Enoki, uyo akanga ari wechinomwe kubva kuna Adhamu mumutsara wedzinza raSeti, akafamba naMwari kwemakore 300 uye akatorwa akaendeswa kudenga. ‘300’ chiratidzo chemachati mazana matatu emapiyona egore ra1843, chevaparidzi mazana matatu veMillerite vaienderana nawo, uyewo cheuto raGidheoni revarume mazana matatu. Enoki, vaparidzi veMillerite nevarume mazana matatu vaGidheoni vanomiririra zviuru zana nemakumi mana nezvina. Samusoni akatora makava 300 akaasunga pamwe chete ari maviri maviri, nokudaro achiratidza 150 uyewo chiratidzo chezvakasungwa pamwe chete zvine uwandu hwemazana matatu.

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.

Zvino Samusoni akaenda, akabata makava mazana matatu, akatora mazhenje, akabatanidza miswe yawo miviri miviri, akaisa zhenje pakati pemiswe miviri. Akati atungidza mazhenje acho, akaaregedzera muzviyo zvavaFiristia zvakanga zvakamira, akapisa zvose mirwi yezvisote nezviyo zvakanga zvakamira, pamwe chete neminda yemizambiringa nemiorivhi. Vatongi 15:4, 5.

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

Uprofita huviri hwemwedzi mishanu pamusoro pechiIslam huri muchitsauko chechipfumbamwe chaZvakazarurwa hunoratidza “moto” ne“miswe” sezvinhu zvinozivisa chiIslam.

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.

Uye saizvozvo ndakaona mabhiza muchiratidzo, navakanga vakaatasva, vaiva nezvidzitiro zvechipfuva zvemoto, nezvehiyakindi, nezvesarufa: uye misoro yemabhiza yakanga yakaita semisoro yeshumba; uye mumiromo yawo makabuda moto noutsi nesarufa. Nezvitatu izvi chikamu chimwe muzvitatu chevanhu chakaurayiwa, nomoto, noutsi, nesarufa, izvo zvakabuda mumiromo yawo. Nokuti simba rawo riri mumiromo yawo, nomumiswe yawo: nokuti miswe yawo yakanga yakaita senyoka, uye yakanga ine misoro, uye ndiyo yaanokuvadza nayo. Zvakazarurwa 9:17–19.

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

Simba rechiIslam riri mumiromo yavo uyewo mumiswe yavo.

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.

Uye dzakanga dzine miswe yakafanana neyezvinyavada, uye mumiswe yadzo maiva nezvibayo: uye simba radzo raiva rokukuvadza vanhu kwemwedzi mishanu. Uye dzakanga dzine mambo aidzitonga, iye mutumwa wegomba rakadzikadzika, ane zita rokuti Abaddon mururimi rwechiHebheru, asi mururimi rwechiGiriki anonzi Apollyon. Zvakazarurwa 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.

Simba rechiIslam rokutambudza nokuuraya riri mumiromo yavo uyewo mumiswe yavo, izvo zvinobuda mumiromo yavo nemumiswe yavo.

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.

Naizvozvo Ishe achagura kubva pakati paIsraeri musoro nomuswe, davi nenhokwe, nezuva rimwe chete. Mukweguru anokudzwa ndiye musoro; uye muprofita anodzidzisa nhema ndiye muswe. Nokuti vatungamiriri vevanhu ava vanovatsausa; uye vanotungamirirwa navo vanoparadzwa. Isaya 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.

ChiIslam naIsraeri zvakabatana muuporofita, sezvo vose vari vana vaAbrahama, uye mumutsara mumwe nomumwe “musoro” ndiye “mukuru uye anokudzwa” uye “muswe” ndiye “muporofita anodzidzisa nhema.” MuchiIslam, muporofita wekare akadzidzisa nhema ndiMohammed. Korani inomiririra nhema dzinokurudzira mhashu dzechiIslam, uye mukuru anokudzwa ndiye utungamiriri hwavo hwezvematongerwo enyika. ChiIslam chinotungamirirwa neunyanzvi hwokutonga nyika (muromo), hunokurudzirwa nenhema dzeKorani (muswe). Makava mazana matatu aSamusoni akakamurwa kuita mapoka maviri emwedzi mishanu achazotambudza nokuuraya nomoto, noutsi nesarufa.

Fire, Smoke and Brimstone

Moto, Utsi neSarufa

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.

Moto, utsi nesarufa zvine zvimiro zvouprofita zvengirozi nhatu. Chokutanga nechokupedzisira imhando dzemoto. Mudzi wezwi rokuti “sarufa” unomirira kupenya kwoumwari. Moto chiratidzo cheshoko; utsi mugumisiro weshoko racho uye sarufa inoratidza kuti shoko racho nderechitendero. Zvose zviri zvitatu ndezvokunyepedzera zvinotevedzera shoko rechokwadi rengirozi nhatu dzomuna Zvakazarurwa chitsauko chegumi nechina. Chidzitiro chechipfuva chesimbi chinoratidzwa somoto, hiakindi nesarufa. Chinonyepedzera kuva chidzitiro chechipfuva chemupristi mukuru. Chidzitiro chechipfuva chemupristi mukuru chinomirira vanhu zviuru zana namakumi mana nezvina sematombo anokosha gumi nemaviri ari vanhu, akabatanidzwa naHumwari, hunomiririrwa neUrimi neTumimi. Hiakindi yekare yaiva noruvara rwebhuruu rakasviba richida kuva dema, kana rwepepuru yakasviba. Hiakindi yechidzitiro chechipfuva cheIslam inoenderana noutsi hunobuda mumiromo (hurumende) nomumiswe (chechi) yeIslam.

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.

Kutorwa kwaEnoki kuendeswa kudenga pashure pokufamba naMwari kwemakore 300 kunobatanidza nhamba 300 neshoko remutumwa wokutanga rakasvika muna 1798. Shoko iroro remutumwa wokutanga rakapiwa simba musi wa11 Nyamavhuvhu 1840, nokuzadzika kweuprofita hwemwedzi mishanu huri muna Zvakazarurwa chitsauko chepfumbamwe. Nguva mbiri dzemwedzi mishanu dziri muchitsauko ichi dzakasungwa pamwe chete, mutsetse pamusoro pomutsetse. Zvakangozivikanwa munguva ichangopfuura kuti mwedzi mishanu yomundima yechishanu neyomundima yegumi inguva mbiri dzakasiyana dzemakore zana nemakumi mashanu imwe neimwe. Pakazivikanwa chokwadi ichocho, Samusoni akasunga makava pamwe chete kuita mapoka zana nemakumi mashanu, rimwe nerimwe riine makava maviri.

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.

Munhoroondo youprofita yaSamusoni, (zita rinoreva kuti “zuva”), “utsi” hwakabuda mugomba apo kiyi yaifananidzirwa nehondo yeNinivhe hwakafukidza zuva nerima. Vateveri vaMiller vakadudzira zvakarurama kufukidzwa kwezuva noutsi hwegomba rechiIslam sokufukidzwa kweevhangeri yaKristu, iyo inomiririrwa nezuva (Samusoni). Panewo zvimwe zvinhu zvakati wandei zvinobatanidza uchapupu hwaSamusoni nechiIslam chinotaurwa muna Zvakazarurwa zvitsauko zvipfumbamwe kusvika kugumi nechimwe.

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.

Nhamba nhatu inoonekwa munhoroondo yaSamusoni mumazuva matatu ayo vaenzi vemuchato vaifanira kududzira chirahwe. Samusoni anodyidzana nevakadzi vatatu: mudzimai wake wekuTimina, pfambi uye Dherira. Mweya waIshe unouya pamusoro paSamusoni katatu: pachiitiko cheshumba, kuAshikeroni uye kuRehi. Samusoni anopa Dherira mhinduro nhatu dzenhema asati amuudza chokwadi. Nhamba nhatu inomirira humwari, pamwe chete nehumwari hwekunyepedzera hunoumbwa neshato, nechikara uye nemuprofita wenhema, uyewo kuumbwa kwekereke yakunda nezvikamu zvitatu.

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.

Makumi matatu inhamba yomuprista, uye pakanga paine vaperekedzi makumi matatu vakaunzwa kumabiko omuchato waSamusoni. Ipapo Samusoni akabheja kuti aizopa vaeni machira makumi matatu nenguvo makumi matatu kana vaikwanisa kududzira chirahwe. Chirahwe chake pachakabudiswa pachena nokumutengesa, Samusoni akauraya varume makumi matatu veAshikeroni kuti aripe mubhejo. Nhamba yemakumi matatu ndicho chegumi chouporofita chenhamba 300, uye, zvichienderana nokufamba kwaEnoki naMwari kwemakore mazana matatu, makava mazana matatu ayo Samusoni akabata akasunga pamwechete ari maviri maviri kuita mapoka zana nemakumi mashanu anobatana nezviporofita zviviri zvemwedzi mishanu zviri muna Zvakazarurwa chitsauko chepfumbamwe, izvo zvinobatanidzwa pamwechete nenzira yomutsetse pamusoro pomutsetse. Mazana matatu ndicho chegumi chouporofita chezviuru zvitatu, uye zviuru zvitatu zvinomiririra vakasara, vangava vakasara vakarurama sezvavanomiririrwa nevakatendeuka paPendekosti, kana vakasara vasina kururama sezvavanomiririrwa nevakaurayiwa nevaRevhi pakupanduka kwakaitika panyaya yemhuru yendarama.

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.

Kupanduka kwakaitika pakunamatwa kwemhuru yendarama nevakatendeuka paPendekosti zvose zvinowirirana nenzira yechiporofita panguva yomutemo weSvondo wava kuda kuuya. Rimwe boka revakasara rinomiririra vakasara vanobva pakati pevanhu vesungano yaMwari uye vakasara vanobva kune vari kunze kwedanga revanhu vesungano yaMwari. Kutaurwa kwokutanga kwezviuru zvitatu muuchapupu hwaSamusoni kunoreva vaJudha vakatapa Samusoni kuti vanyaradze vaFirisitia, uye kwechipiri kunoreva vaFirisitia. Kutongwa kunotanga paimba yaMwari, kwozotevera kuvashandi veawa yegumi neimwe vachiri muBhabhironi. Uchapupu hwaSamusoni hunotsigira chiratidzo chezviuru zvitatu sechinomiririra vakasara, uye hunotsigirawo nhevedzano yemaitirwo okutongwa. Enoki akafamba naMwari kwemakore mazana matatu, nokudaro achimiririra vakasara vevanhu vesungano yaMwari vasingaraviri rufu. Vakasara ivavo ndivo zviuru zana nemakumi mana nezvina avo, muchitsauko chechinomwe chaZvakazarurwa, vanosiyaniswa nechaunga chikuru.

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.

Chegumi che300 i30, nhamba inova chiratidzo chemupristi, uyezve, nhamba inoti tatu, sechegumi chemakumi matatu, inomiririra humwari, pamwe chete nehumwari hwenhema hweshato, chikara nomuprofita wenhema. Nhamba inoti tatu inomiririrawo kupatsanurwa kwekereke inokunda kuita zvikamu zvitatu, kunomiririrwa naMambo Dhavhidhi, akatanga kutonga aine makore makumi matatu, mupristi Josefa, akatanga kushumira aine makore makumi matatu, uye muprofita nomupristi Ezekieri, akatanga makore ake makumi maviri namaviri oushumiri mugore rechimakumi matatu redenderedzwa rejubheri rechigumi nenomwe. Somupristi, angadai aiva nemakore makumi matatu.

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.’

Chimwe nechimwe chezvinhu zvitatu zvokufananidzira zvinomiririrwa somuprofita, muprista namambo chinogamuchira chisimbiso chaMwari cheSabata rezuva rechinomwe pamucherechedzo wenzira unoratidza kutanga kwekukombwa. Zvapupu zviviri zverufu, pamwe chete nechapupu chechipiri chokuparadzwa kweJerusarema mugore ra66, zvinopa zvapupu zvitatu zvinopupurira kuti mucherechedzo wenzira wokukombwa ‘chiratidzo.’

The Waymark of Transition

Chiratidzo cheShanduko

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.

Panotanga kukombwa, kereke yaMwari yakunda, ine zvikamu zvitatu, inoiswa chisimbiso, sezvainofananidzirwa naRameki. Kufa kwomudzimai waEzekieri kunoratidza kuti pachiratidzo ichocho chaicho chemunzira vanhu vaimbova vesungano vanenge vapfuurwa zvachose. Chiratidzo ichi chemunzira chinoratidza kushanduka kubva kuRaodhikia kuenda kuFiradherifia, uko kunofananidzirwawo nokushanduka kwekereke iri muhondo ichiva kereke yakunda, nokudaro ichiva kereke yechisere iri imwe yedziya nomwe. Chiratidzo ichocho chemunzira, munhoroondo yevaMiller yengirozi yechitatu yakabvira musi wa22 Gumiguru 1844 kusvikira pakumukira kwa1863, chaimiririra nguva ya1856 apo James naEllen White vose vakatanga kuzivisa bato iri sebato reRaodhikia. Muna 1856 bato revaMiller reFiradherifia rakashanduka rikava bato revaMiller reRaodhikia. Makore manomwe gare gare, bato revaMiller reRaodhikia rakaguma apo bato iri rakava kereke yevaAdventist veZuva reChinomwe yeRaodhikia.

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.

Mucherechedzo iwoyo wepanzira unofananidzirwawo negore ra313, pakaguma kereke yeSmyrna, ikatanga kereke yePergamus. Kana zvichitariswa pamwe chete, shanduko yemuna 1856 kubva kuPhiladelphia yakarurama kuenda kuLaodicea isina kururama inowirirana nesh anduko yemuna 313 kubva kuSmyrna yakarurama kuenda kuPergamus isina kururama, uye nguva chaiyo yeshanduko iyi inoratidzawo kuti mucherechedzo uyu wepanzira chiratidzo. Kukomba kunotanga nechiratidzo, sezvinosimbiswa nezvapupu zvinoverengeka. Sangano remutumwa wechitatu, rinoumbwa nezviuru zana nemakumi mana nezvina, parinoiswa chisimbiso pakufa kwaLamech, ivo vanoiswa chisimbiso uye vanobatanidzwa zvakakwana pavanosimudzwa semureza, nokuti mucherechedzo wepanzira wokutanga wechimiro chechiporofita chokukomba chiratidzo.

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.

Kufa kwaJohn Palaiologos kunoratidza mucherechedzo wechiIslam, apo chiIslam chinomanikidza Roma yokumabvazuva kuzviisa pasi pacho. Kukombwa nokuparadzwa kweJerusarema zvinopa zvapupu zviviri zveBhabhironi neRoma. Nguva yaEzekieri yegore rimwe nehafu inomirira vaRaodhikia vakaramba kuona nokunzwa shoko renyevero rokuti vaizoendeswa kuutapwa hwamambo wokumusoro. Chiratidzo chaCestius chinomirira vaFiradherifia vanopukunyuka mambo wokumusoro. Zviratidzo zviviri izvozvo zvinotaura nezveshoko rouprofita remukati, sezvinoitawo nhamba yaRameki inoti 777. Mutsara pamusoro pomutsara, boka rimwe rinoendeswa kuutapwa panguva yokukombwa, uye rimwe boka rinopukunyuka kubva muruoko rwamambo wokumusoro.

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.

Rufu rwaJohn Palaiologos runomiririra shoko reuprofita rekunze nokuratidza basa reIslam pachiratidzo chenzira apo avo vanomiririrwa naLamech vanoiswa chisimbiso. Vaya vanopukunyuka nevaya vanotapwa pakukombwa nokuparadzwa kweJerusarema vanosimbisa kuti pachiratidzo chenzira chearifa chenguva yeuprofita yokukombwa ndipo panobuda hunhu pachena. Mapoka maviri iwayo anomiririrwa nevanhu vaviri vanonzi Lamech. Rimwe boka rinopa Nashville yambiro, uye rimwe boka rinoramba.

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.

Zvino Jehovha akati kwaari, Naizvozvo ani naani anouraya Kaini achatsiviwa kanomwe. Uye Jehovha akaisa chiratidzo pana Kaini, kuti ani naani anomuwana arege kumuuraya. Genesi 4:15.

The Mark of Rebellion

Chiratidzo Chokupanduka

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.

Kaini akagamuchira mucherechedzo wokupanduka kwake. Mucherechedzo wokupanduka kwake wainzwisiswa seyambiro kuvanhu yokuti kana vaizouraya Kaini, vaizogamuchira mutongo waMwari wakapetwa kanomwe. Mune imwe pfungwa, mucherechedzo uyu unogona kunzwisiswa senzira yaMwari yokudzivirira Kaini, asi maererano nouporofita unoenderana nomucherechedzo wokupanduka unopa yambiro uri mubhuku rokupedzisira reBhaibheri. Mucherechedzo wechikara uri mubhuku reOmega raZvakazarurwa wakanga wafananidzirwa nomucherechedzo wokupanduka waKaini uri mubhuku reArifa raGenesisi. Yambiro inorehwa nomucherechedzo waKaini ndeyokuti vose vanoratidza hunhu hwakafanana nohwaKaini vaizorambwawo nokutongwa naMwari. Mucherechedzo waiva pana Kaini unoenderana nomucherechedzo wechikara, uye yambiro yacho inosimbisa murayiro wokuti vanhu vasatevedzera kupanduka kwaKaini kwokuuraya hama yake, uko muna Zvakazarurwa kunomiririrwa somufananidzo wechikara. Kutevedzera zvakaitwa naKaini kuumba mufananidzo waKaini. Kaini akapiwa mutongo wokurangwa wakapetwa kanomwe, uye muchizvarwa chechitanhatu kubva kuna Kaini, Rameki akaziva kuti akanga adzokorora chivi chababa vake, asi kuti mutongo wake waizova wemakumi manomwe akapetwa kanomwe.

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.

Zvino Rameki akati kuvakadzi vake, Adha naZira, Inzwai inzwi rangu; imi vakadzi vaRameki, teererai mashoko angu: nokuti ndakauraya murume nokuda kwokundikuvadza kwake, nejaya nokuda kwokundirwadzisa kwaro. Kana Kaini achizotsiviwa kanomwe, zvirokwazvo Rameki achatsiviwa kane makumi manomwe nekanomwe. Genesi 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.

Ndima yapfuura ndiyo yokutanga pazviitiko zvitatu chete apo nhamba dziri muShoko raMwari dzinoratidzwa nenzira yokuwanza. Chokupedzisira chakafanana nechokutanga.

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.

Ipapo Petro akauya kwaari, akati, Ishe, hama yangu inganditadzira kangani, ini ndichimukanganwira? Kusvikira kanomwe here? Jesu akati kwaari, Handiti kwauri, kusvikira kanomwe; asi, kusvikira makumi manomwe akapetwa kanomwe. Mateo 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.

Makumi manomwe akapetwa kanomwe anoita mazana mana nemakumi mapfumbamwe, uye munhoroondo tsvene mune nhambo nhatu dzine makore mazana mana nemakumi mapfumbamwe imwe neimwe, uye imwe neimwe inomirira nguva yokuedzwa. Makore mazana mana nemakumi mapfumbamwe anomiririrwa nokuda kwenzvimbo tsvene, nokuda kwemadzimambo uye nokuda kweuto. Nhambo yemadzimambo yakatanga nokuzodzwa kwaSauro mugore ra1097 Kristu asati aberekwa, ikaramba ichienderera kusvikira pakukomba kwaNebhukadhinezari kokutanga, apo Dhanieri akatapwa mugore ra607 Kristu asati aberekwa.

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.

Makore mazana mana nemakumi mapfumbamwe enguva yokuedzwa yakanga yatemerwa nzvimbo tsvene akatanga pakutsaurwa kwetemberi yaSoromoni muna 1006 Kristu asati aberekwa, akaenderera mberi kusvikira pakutsaurwa kwetemberi yepashure poutapwa muna 516 Kristu asati aberekwa. Kana iri hondo, makore mazana mana nemakumi mapfumbamwe acho akabva muna 457 Kristu asati aberekwa kusvikira muna 34 Kristu aberekwa.

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.

Kubva pashoko renyevero yomutongo wokutsiviwa kanomwe uye pachiratidzo zvakapiwa Kaini, kusvikira pakutsiviwa kwaRameki makumi manomwe akapetwa kanomwe, kunomiririra nguva yokuedzwa yokufananidzira yemakore mazana mana nemakumi mapfumbamwe. Kupandukira kunomiririrwa nechiratidzo chaKaini kunoratidzwa kuchiramba kuchiwedzera, zvichienderana nechikonzero chakaita kuti Mwari atumire mafashamo.

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.

Uye Mwari akaona kuti uipi hwomunhu hwakanga hwakakura kwazvo panyika, uye kuti ndangariro dzose dzemifungo yomwoyo wake dzakanga dzakaipa bedzi nguva dzose. Uye Ishe akazvidemba kuti akanga aita munhu panyika, uye zvakamurwadza mumwoyo make. Uye Ishe akati, Ndichaparadza munhu wandakasika, abve pachiso chenyika; munhu pamwe chete nemhuka, nezvinokambaira, neshiri dzedenga; nokuti ndinozvidemba kuti ndakazviita. Genesisi 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.

Rameki wechizvarwa chechitanhatu chaKaini anoratidzwa somumiririri weboka revapanduki rakaiswa chiratidzo, achisiyaniswa naRameki wedzinza raSeti. Uchapupu hwaRameki ava vaviri hunoratidza kupera kwenguva yenyasha: hwomumwe nokutaurwa kwenhamba 490, uye hwomumwe nokufa kwake. Uchapupu hwose huri huviri hune zvirevo zvokufananidzira zvenhamba zvine chokuita zvakananga nechimiro chine zvikamu zvitatu chekereke inokunda. Rameki wedzinza raKaini anoenderana nenhambo nhatu dzemakore 490 imwe neimwe dzine chokuita nemadzimambo, nenzvimbo tsvene uye neuto, uye Rameki wedzinza raSeti ane chisimbiso chenhamba nomwe chomuporofita, muprista namambo. Rameki wedzinza raSeti ndiye wechipiri wengirozi nhatu dzomuna Zvakazarurwa chitsauko chegumi nechina, uye Rameki wedzinza raKaini ndiye ngirozi yechitatu inopa yambiro pamusoro pechikara, mufananidzo wacho, chiratidzo uye nhamba yezita racho. Zvakazarurwa chitsauko chegumi nechina, ndima 9/11 dzinoratidza vaya vanogamuchira chituko chaKaini.

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.

Uye mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi akanamata chikara nomufananidzo wacho, uye akagamuchira mucherechedzo wacho pahuma yake, kana paruoko rwake, iyeye achanwa waini yokutsamwa kwaMwari, yakadururwa isina kusanganiswa mumukombe wehasha dzake; uye achatambudzwa nomoto nesarufa pamberi pavatumwa vatsvene, napamberi peGwayana: Uye utsi hwokutambudzwa kwavo hunokwira nokusingaperi-peri: uye havana zororo masikati kana usiku, ivo vanonamata chikara nomufananidzo wacho, uye ani naani anogamuchira mucherechedzo wezita racho. Zvakazarurwa 14:9–11.

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

Zvakazarurwa 15:2 inoratidza kuti avo vanomiririrwa naRameki wedzinza raSeti ndivanaani:

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.

Zvino ndakaona chakaita segungwa regirazi rakavhenganiswa nomoto; uye avo vakanga vakunda chikara, nomufananidzo wacho, nechiratidzo chacho, nenhamba yezita racho, vamire pagungwa regirazi, vane mbira dzaMwari. Zvakazarurwa 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.

Rameki wedzinza raSeti anoratidza kuvharwa kwemusuwo norufu rwake. Rameki wedzinza raKaini anoratidza kuvharwa kwemusuwo pakupera kwemakore mazana mana nemakumi mapfumbamwe enguva yenyasha. Mucherechedzo waKaini waifanira kuonekwa seyambiro pamusoro pehunhu hwairatidza zvimiro zvikuru zvitatu zvouprofita. Akaramba kupinda mukunamata Mwari maererano nemirayiridzo yaMwari; akaratidza hasha dzaibva pagodo, akauraya munun’una wake uye, chechitatu, akaramba kutendeuka.

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.

Kaini akanga atyora mirayiro yepahwendefa rokutanga reMirayiro Gumi, iro rinotsanangura ukama hwevanhu naMwari, uye hwendefa rechipiri rinotsanangura ukama hwevanhu nevamwe vanhu. Chiratidzo chokupandukira kwake chakamuratidza somunhu asingateereri mutemo, asina kutendeuka. Kaini naRameki vanoratidza musuo wakavharwa womutumwa wechitatu panguva yomutemo weSvondo wava kuda kuuya. Enoki, Metusera, Rameki naNoa vanomiririra nhoroondo inotanga nokusvika kwomutumwa wokutanga, anomiririrwa naEnoki, kusvika kwaRameki somutumwa wechipiri, kusvika kwaMetusera sokudanidzira kwepakati pousiku kunopa simba kushoko raRameki romutumwa wechipiri, uye ipapo Noa, somutumwa wechitatu, anoratidza musuo wakavharwa wemafashamo.

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.

Rameki akafa makore mashanu mafashamo asati aitika, uye izvi zvinonongedzera kumakore mashanu okufananidzira musuwo usati wavharwa panguva yomutemo weSvondo wava kuda kuuya. Pakufa kwaRameki aine makore 777 ndipo panopedziswa kuiswa chisimbiso kwekereke yakunda. Zvino, mazuva manomwe musuwo weareka usati wavharwa nesimba rinopfuura rezvakasikwa, mhuka dzakatanga kupinda muareka.

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.’

Zuva rakafa Methuselah ndiro raiva rokutanga pamazuva manomwe iwayo. Yambiro yokupedzisira gonhi risati ravharwa yaiva shoko rine mativi maviri: kuratidzwa kwemhuka pamwe chete nokuzadzika kwechiporofita chakanga chichiziviswa munhoroondo yose youpenyu hwomunhu akararama kwenguva refu kupfuura vose vakambofa. Chiporofita ichocho chaiva muzita raMethuselah, rinoreva kuti ‘paachafa, zvichauya.’

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.

Shoko reyambiro yokupedzisira kuvanhu vose rinofanira, sezvinodikanwa nouprofita, kuva shoko rine mativi maviri, sezvinomiririrwa nemazuva manomwe okutama kwemhuka, akatanga nokufa kwaMetusera mukuzadzika kwouprofita hwaEnoki hwakaziviswa kuburikidza nezita romwanakomana wake. Mazuva manomwe okutama kwemhuka anoratidza kuti shoko rine mativi maviri rokufa kwaMetusera neremhuka dzaitama ndiro shoko rokuisa chisimbiso rengirozi yechitatu. Jesu nguva dzose anoshandisa mavambo kuenzanisira mugumo, uye muna Zvakazarurwa ngirozi yechitatu yaZvakazarurwa gumi nesere inobatanidzwa nezwi rechipiri riri mundima yechina, sezvakangoita kudanidzira kwapakati pousiku kwakabatana neshoko rengirozi yechipiri. Shoko reyambiro yokupedzisira rinogara richipiwa seshoko romukati nerokunze, sezvinomiririrwa noukama hwouprofita huri pakati pemakereke nezvisimbiso mubhuku raZvakazarurwa. Shoko reyambiro yokupedzisira muna Dhanieri gumi nerimwe ndiro shoko rokumaodzanyemba nokumabvazuva. Metusera nemhuka dzaitama ndivo vaiva shoko rine mativi maviri reyambiro yokupedzisira munguva yaNoa.

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.

Kufa kwaRameki, ane mucherechedzo we777, kunoenderana nokutanga kwokukombwa, pakafa mudzimai waEzekieri. Panguva iyoyo ndipo apo vakatendeka, vanomiririrwa nedzinza raSeti, vanoiswa chisimbiso, uye ndipowo apo vaya vanomiririrwa nedzinza raKaini vanogamuchira mucherechedzo. Enoki aiva wechinomwe kubva kuna Adhamu uye anomiririra mucherechedzo wenzira weArifa munguva inoguma nechizvarwa chokupedzisira pamwe chete nechizvarwa chokutanga, zvose zviri zviviri zvichimiririrwa nenhamba sere. Vose vari vaviri vainzi Rameki vanoratidza kuguma kwenguva yenyasha, uye kufa kwaRameki kunomiririra musuwo wenguva yenyasha wakavharwa pakutanga kwokukombwa.

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.

Enoki akanga ari arifa yenhoroondo yechiporofita uye, nokuda kwezvinotodiwa nechiporofita, anofanira kuratidza omega yenhoroondo yechiporofita. Omega iyoyo inomiririrwa nemweya misere yakabva munyika yekare ichienda kunyika itsva isina kuravira rufu. Enoki nemweya misere havana kuona rufu vasati vasvika munyika itsva. Nyika yekare yakaguma mumazuva manomwe ekutama kwemhuka, uye nyika itsva yakatanga nemazuva manomwe mvura isinganayi. Zvadaro, kutanga pazuva rechi17, kwakangonaya mvura chete kwemwedzi mishanu, kusvikira Mwari adzora kunaya kwemvura pakupera kwemwedzi mishanu, pazuva rechigumi nenomwe.

Five Months

Mwedzi Mishanu

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.

Muna Zvakazarurwa chitsauko chepfumbamwe mune zvapupu zviviri zvinopupurira mwedzi mishanu, uye muchitsauko ichi mune zviporofita zvitatu zvakasiyana zvenguva. Nguva yokutanga yemwedzi mishanu inoratidzwa mundima yechishanu; nguva yechipiri yemwedzi mishanu iri mundima yegumi, uye nguva yemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi nemashanu iri mundima yegumi neshanu. Ndima 5, 10 ne15 dzinoratidza chiporofita chenguva chechiIslam chine zvapupu zviviri zvemwedzi mishanu pakutanga kwenguva yechiporofita. Ndima 5 ne10 dzose dziri mbiri dzinoratidza nguva yemwedzi mishanu, saka, mutsara pamusoro pemutsara, ndima yechishanu nendima yegumi dzinoita gumi neshanu kana dzabatanidzwa. Saka, nguva yokutanga yemwedzi mishanu i15, uye nguva yemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi nemashanu inoratidzwa mundima 15. Nhevedzano nemarongerwo endima 5, 10 ne15 zvinoratidza nhamba mbiri dzegumi neshanu, uye mundima mbiri dzokutanga, idzo dzinoita gumi neshanu kana dzabatanidzwa, mune zviporofita zviviri zvenguva yemakore zana nemakumi mashanu chimwe nechimwe.

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.

Ndima yegumi neshanu inopa uporofita hwenguva yemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi namashanu. Kristu akarukira nhamba yegumi neshanu mundima nhatu, uye achishandisa nguva youporofita yakataurwa mundima dzimwe chetedzo, Iye akasiyanisa nhamba 15 inomiririrwa nokuwedzera ndima yechishanu neyegumi pamwe chete, kuitira kuti nhamba yegumi neshanu ipetwe kaviri painoenderaniswa nendima yegumi neshanu. Zvadaro Kristu akagumisa zviporofita zvose zvitatu zvakabatana nemazuva gumi namashanu.

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.

Chinokosha pakunzwisisa chitsauko ichi ihondo yeNinivhi yakaitika muna 627, yakateverwa makore mashanu gare gare, muna 632, norufu rwaMohammed runotangisa chiporofita chokutanga chemwedzi mishanu. Makore gumi pashure porufu rwaMohammed, mauto ePersia akaparadzwa maererano nezvakanga zvafanotaurwa naMohammed kuti masimba maviri ePersia neRoma aizokundwa ose ari maviri. Naizvozvo, nhevedzano yezviitiko zvenhoroondo iri muna Zvakazarurwa chitsauko chepfumbamwe inotangira pahondo yeNinivhi pakati pePersia neRoma. Zvadaro, makore mashanu gare gare, Mohammed anofa, nokudaro zvichitanga makore zana namakumi mashanu anotaurwa mundima yechishanu. Makore gumi gare gare, Persia inokundwa pahondo yeNahavand muna 642. ChiIslam chakadaidza hondo yeNahavand kuti, “kukunda kwokukunda kwose.” Makore gumi namashanu okutanga eZvakazarurwa chitsauko chepfumbamwe anomiririra nguva yemakore mashanu inoteverwa nemakore gumi. Chiporofita chenguva chokupedzisira chakaguma musi wa11 Nyamavhuvhu 1840. Kwasara mazuva gumi kuti chiitiko ichi chiitike, Josiah Litch akabudisa kufanotaura kwake kwakanga kwagadziridzwa pamusoro pokuguma kwoukuru hwevaOttoman. Mazuva gumi namashanu okupedzisira eChiIslam ari muna Zvakazarurwa chitsauko chepfumbamwe anokamurwa nebasa raJosiah Litch kuva mazuva mashanu, achiteverwa namazuva gumi, nokuti Jesu anogara achiratidza magumo achishandisa mavambo.

We will continue these things in the next article.

Tichaenderera mberi nezvinhu izvi muchinyorwa chinotevera.