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

Cutubyada afraad iyo shanaad ee Bilowgii, abtirsiinta Qaabiil ayaa la barbar dhigaa abtirsiinta Seed si loo muujiyo kala duwanaanshahooda.

Good Lamech and Bad Lamech

Lameg Wanaagsan iyo Lameg Xun

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.

Labada silsiladood ee abtirsiintu waxay matalaan kala duwanaanshaha u dhexeeya kuwa lumay iyo kuwa badbaaday, qaar ka mid ah farcanka labadaas silsiladoodna waxay matalaan ‘astaamo farcan’ oo isbarbar socda oo ka tirsan labada silsiladood ee iska soo horjeeda. Qaabiil wuxuu matalaa koox aan dembiga ka toobad keenin, oo u baroorata oo keliya xaaladdeeda u gaarka ah.

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.

Oo wuxuu yidhi, Maxaad samaysay? Codka dhiigga walaalkaa ayaa dhulka iiga qaylinaya. Oo haddaba dhulkaad ka habaaran tahay, kaasoo afkiisa u furay inuu gacantaada ka qaato dhiigga walaalkaa; markaad dhulka fashid, mar dambe xooggiisa ku siin maayo; oo waxaad dhulka ku ahaan doontaa mid carcarara oo warwareega. Qaabiilna wuxuu Rabbiga ku yidhi, Ciqaabtaydu waa ka weyn tahay inta aan qaadi karo. Bal eeg, maanta dhulka dushiisa waad iga eriday; oo wejigaagana waan ka qarsoomi doonaa; oo waxaan dhulka ku ahaan doonaa mid carcarara oo warwareega; waxaana dhici doonta in ku alla kii i helaa uu i dilo. Rabbiguna wuxuu ku yidhi, Sidaas daraaddeed ku alla kii Qaabiil dila, toddoba jibbaar baa looga aargudan doonaa. Rabbiguna Qaabiil calaamad buu saaray, si aanu qofkii isaga helaa u dilin. Qaabiilna wuu ka baxay Rabbiga hortiisa, oo wuxuu degay dhulkii Nood, oo Ceeden bari ka xiga. Bilowgii 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.

Qaabiil wuxuu astaan u yahay koox ka mid ah kuwa aan toobadkeenin, kuwaas oo diiradda saara oo keliya xaaladdooda murugada leh, taas oo ay iyagu isku keeneen iyagoo diiday inay ku dadaalaan samaynta wanaagga.

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.

Laakiinse Qaabiil iyo qurbaankiisii uma uu bogin. Qaabiilna aad buu u cadhooday, wejigiisiina waa madoobaaday. Rabbiguna wuxuu Qaabiil ku yidhi, Maxaad u cadhaysan tahay? Maxaase wejigaagu u madoobaaday? Haddaad wanaag fashid, miyaan lagu aqbali doonin? Haddaadan wanaag falinse, dembi baa albaabka jiifa. Damaciisuna xaggaaguu ahaan doonaa, adiguna isagaad u talin doontaa. Bilowgii 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Lix Dhimasho—Saddex Alfa iyo Saddex Oomeega

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.

Maqaalladii u dambeeyey waxaan Enoog u aqoonsannay inuu astaan u yahay malaa’igta koowaad, Laameg inuu astaan u yahay malaa’igta labaad, Metushelax inuu yahay qaylada saqda dhexe, iyo Nuux inuu yahay malaa’igta saddexaad. Laameg oo ka farcamay Seed wuxuu dhintay isagoo jira toddoba boqol iyo toddoba iyo toddobaatan sannadood, shan sano ka hor daadkii dhacay xilligii uu Metushelax dhintay. Dhimashadii Laameg waxaa shan sano ka dib ku xigtay dhimashadii Metushelax, sidaas darteedna dhimashadoodu waxay astaan u tahay dhimashadii naagtii Yexesqeel, taas oo ay hal sano iyo bar ka dib (1.5) ku xigtay dhimashadii Yeruusaalem, naagta Wanka.

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.

Oo anigoo Yooxanaa ah waxaan arkay magaalada quduuska ah, Yeruusaalemta cusub, oo samada ka soo degaysa xagga Ilaah, iyadoo loo diyaariyey sidii aroosad ninkeeda loo sharraxay. Muujintii 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.

Dhimashooyinkii alfa ee xaaskii Yexesqeel iyo Lameg ee la xiriira dhimashooyinkii oomeega ee Yeruusaalem iyo Metushelax waxay si astaan ah u sii tilmaamayeen dhimashadii John Palaiologos, taas oo shan sannadood ka dib ay ku xigtay dhimashadii Constantine kii kow iyo tobnaad ee ka dhacday dusha derbiyada Constantinople. Taxanaha Lameg wuxuu tilmaamayaa shan sannadood, iyadoo dhammaadkooda ay jirto muddo toddoba maalmood ah oo xayawaanku guuraan. Taxanaha Rooma Bari wuxuu metelayaa shan sannadood, iyo sidoo kale muddo afar sannadood ah oo ku dhex jirta shanta sannadood ee guud. Taxanaha Yexesqeel wuxuu metelayaa laba sannadood iyo sidoo kale hal dhibic shan sannadood (1.5). Taxanaha Yexesqeel ee burburintii ay Baabuloon ku burburisay Yeruusaalem wuxuu la jaanqaadayaa burburintii labaad ee ay Rooma ku burburisay Yeruusaalem, laga soo bilaabo 66 ilaa 70. Taxanaha Roomaanka ee burburintii Yeruusaalem wuxuu soo saarayaa muddo afar sannadood ah iyo muddo saddex sannadood iyo bar ah labadaba. Mid kasta oo ka mid ah afartaas taxane ee astaanta ah wuxuu, maraggooda nebinnimada dhexdiisa, soo saaray ma aha hal xilli, balse laba xilli oo astaan ah.

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.

Lameg, John Palaiologos iyo naagtii Xisqii'eel waxay matalaan calaamad-tilmaameedka alfa ee xilli ku dhammaada geeri oomeega ah. Laba ka mid ah saddexda taxane waxay matalaan go'doomin, oo mid walba ku dhammaado geerida dhiggiisa. Kan kale wuxuu ku dhammaadaa xayawaanka oo doonnida gala. Dhigga oomeega wuxuu daadka Nuux la jaanqaadiyaa burburkii Yeruusaalem iyo burburkii derbiyada Qustandiiniya. Saddexda astaamood ee oomeega dhammaantood waxay matalaan dhammaadka muddada fursadda toobadkeenka ee ku beegan sharciga Axadda ee dhowaan soo socda.

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.

Dabcan, markhaatifurka doonnidii Nuux kuma jirin wax go’doomin ahi, hase yeeshee waa inay jirtay marin janjeera oo suurageliya in doonnida la galo. Haddii marinka janjeera ee wax lagu raro loo arko inuu astaan u yahay marin janjeera oo go’doomin loo adeegsado, markaas dhammaan saddexda markhaati ee dhimashadu waxay tilmaamayaan go’doomin. Marka la eego taxanaha Roomaanka ee burburintii Yeruusaalem ee sannadihii 66 ilaa 70, waxaa jiray go’doomin uu Cestius sameeyey sannadkii 66 iyo go’doomin labaad oo uu Titus sameeyey sannadkii 70.

Four Years

Afar Sannadood

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.

Afarta sano ee ku dhammaada go'doomintii Constantinople ee 1453 waxay u taagan yihiin muddada labaad ee afarta sano ah ee wax sii sheegidda Islaamka ee “shan bilood” ee ku jirta cutubka sagaalaad ee Muujintii. Muddadii koowaad ee afarta sano ahayd ee wax sii sheegidda “shan bilood” waxay socotay laga bilaabo 1333 ilaa 1337, intii lagu jiray go'doomintii Nicomedia. Go'doomintaasi waxay sidoo kale u taagnayd dhammaadka siddeed iyo soddon sano oo ka soo bilaabmay 27-kii Luulyo, 1299. Labadii jeer ee Yeruusaalem la burburiyey, halkii mar ee Constantinople la burburiyey, daadkii iyo go'doomintii Nicomedia waa shan markhaati oo ka markhaati kacaya duullaankii Panium ee socday laga bilaabo 200 C.H. ilaa 198 C.H., kaas oo noqon lahaa markhaati lixaad, waxaana jira dhowr kale.

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.

Labadii burburin ee Yeruusaalem si fudud ayaa la isugu beegi karaa, “xarriiq dul saaran xarriiq.” Daadkii iyo xarriiqda Rooma Bari waxaa la isugu beegaa dhimashooyinka alfa iyo oomeega ee ay wadaagaan. Ololihii Panium waxaa si gaar ah loogu beegaa xarriiqda Yexesqeel ee sannadkii 587 Ciise ka hor, waayo labada muddo ee go’doominta mid waliba waxay u taagan tahay laba sannadood. Panium waxaa lagu matalaa aayadda shan iyo tobnaad ee cutubka kow iyo tobnaad ee Daanyeel, taas oo ka horraysa aayadda lix iyo tobnaad ee u taagan sharciga Axadda ee dhowaan soo socda, sida ay sidoo kale uga horreeyeen labadii burburin ee Yeruusaalem ee sannadihii 586 Ciise ka hor iyo 70 Ciise ka dib. Muddada labada sannadood ah ee dagaalkii Panium iyo go’doomintii Siidoon waxay mid kasta oo xarriiqahan ka mid ah gelinaysaa taariikhda qarsoon ee aayadda afartanaad ee cutubka kow iyo tobnaad ee Daanyeel.

A Sign

Calaamad

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.

Bar-tilmaameedka ugu horreeya ee wax sii sheegista ee go’doominnadii la xiriiray labadii burburin ee Yeruusaalem wuxuu u taagan yahay calaamad; Cestius sannadkii 66 iyo geeridii xaaskii Yexesqeel labaduba waxay ahaayeen calaamado alfa ah. Lameg sidoo kale waa bar-tilmaameedka ugu horreeya, sidaas darteedna, iyadoo la cuskanayo markhaatifurka laba markhaati, Lameg sidoo kale waa calaamad. Da’diisii oo ahayd 777 waxay u taagan tahay calaamadda kaniisadda guulaysatay, taas oo ka kooban saddex qaybood: nebi, wadaad iyo boqor.

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.

Oo weliba waxaan iyaga siiyey sabtiyadayda, inay calaamad u noqdaan aniga iyo iyaga dhexdeenna, si ay u ogaadaan inaan anigu ahay Rabbiga iyaga quduus ka dhiga. Yexesqeel 20:12.

300 Years

300 oo Sano

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.

Enoog, oo ahaa kii toddobaad marka Aadan laga soo tiriyo faraca Seed, wuxuu Ilaah la socday 300 oo sannadood, waxaana loo qaaday samada. ‘300’ waxay astaan u tahay saddexda boqol ee shaxood ee hormuudka ee 1843, saddexda boqol ee wacdiyayaal Milleriyiin ah ee u dhigma iyo weliba ciidankii Gidcoon ee saddexda boqol ka koobnaa. Enoog, wacdiyayaashii Milleriyiinta iyo saddexdii boqol ee Gidcoon waxay matalaan boqol iyo afar iyo afartanka kun. Samsoon wuxuu qaatay 300 oo dawaco, wuxuuna isugu xiray laba-laba, isagoo sidaas ku muujinaya 150 iyo astaan la isku xiray oo wadarteedu tahay saddex boqol.

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.

Samsoonna wuu tegey oo soo qabtay saddex boqol oo dawaco, wuxuuna qaatay qoryo dab ah, oo dabadoodii ayuu isu jeediyey, oo labadii daboba dhexdooda wuxuu geliyey qori dab ah. Oo markuu qoryihii shiday ayuu dawacooyinkii ku sii daayay dalaggii taagnaa ee reer Falastiin, wuxuuna gubay xidhmooyinkii dalagga iyo dalaggii taagnaa labadaba, iyo weliba beerihii canabka iyo geedihii saytuunka. Xaakinnada 15:4, 5.

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

Labada waxsii-sheegidood ee min shan bilood ah ee ku saabsan Islaamka ee ku jira cutubka sagaalaad ee Muujintii waxay “dab” iyo “dabo” ku tilmaamayaan astaamo lagu garto Islaamka.

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.

Oo sidaas ayaan riyadii ku arkay fardihii iyo kuwii fuushanaa, iyagoo qaba laabgashiyo dab, iyo yakintos, iyo baaruud u eg; madaxyada farduhuna waxay ahaayeen sida madaxyada libaaxyada; oo afafkooda waxaa ka soo baxay dab iyo qiiq iyo baaruud. Saddexdan ayaa lagu dilay saddex meelood meel dadka ka mid ah, kuwaas oo kala ah dabkii, iyo qiiqii, iyo baaruuddii afafkooda ka soo baxay. Waayo, xooggoodu wuxuu ku jiraa afafkooda iyo dabadooda; waayo, dabadoodu waxay la mid ahaayeen abeesooyin, oo madaxyo ayay lahaayeen, iyagayna wax ku yeelaan. Muujintii 9:17–19.

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

Awoodda Islaamku waxay ku jirtaa afafkooda iyo dabadooda labadaba.

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.

Oo waxay lahaayeen dabo u eg kuwa dabaqalloocyada, oo dabadooda waxaa ku yiil miciyo: awooddooduna waxay ahayd inay dadka waxyeelleeyaan muddo shan bilood ah. Oo waxay lahaayeen boqor iyaga u taliya, kaas oo ah malagga yaamayska aan gunta lahayn, oo magaciisu afka Cibraaniga yahay Abaddon, laakiin afka Giriigga magaciisu yahay Apollyon. Muujintii 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.

Awoodda Islaamku u leeyahay inuu silciyo oo dilo waxay ku jirtaa afafkooda iyo dabadooda labadaba, kuwaas oo ka soo baxa afafkooda iyo dabadooda.

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.

Sidaas daraaddeed Rabbigu maalin keliya ayuu reer binu Israa'iil ka gooyn doonaa madaxa iyo dabada, laanta iyo cawsduurta. Odayga iyo kan sharafta leh, isagu waa madaxa; nebiga beenta baraana, isagu waa dabada. Waayo, hoggaamiyayaasha dadkan ayaa baadiyeeya; kuwa ay hoggaamiyaanna waa la baabbi'iyaa. Ishacyaah 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.

Islaamka iyo Israa’iil waxaa ka dhexeeya xidhiidh ku salaysan waxsii sheegista, maaddaama ay labaduba yihiin carruurta Ibraahim, oo silsilad kastana “madaxa” uu yahay “kan da’da weyn ee sharafta leh”, halka “dabada” ay tahay “nebiga beenta bara.” Nebigii hore ee beenta baray, marka laga hadlayo Islaamka, waa Maxamed. Qur’aanku wuxuu matalaa beenta dhaqaajisa ayaxa Islaamka, kan da’da weyn ee sharafta lehna waa hoggaankooda siyaasadeed. Islaamka waxaa haga farsamada dawlad-maamulka (afka), taas oo ay dhaqaajiso beenta Qur’aanka (dabada). Saddexdii boqol ee dawaco ee Samsoon waxaa loo qaybiyey laba kooxood oo min shan bilood ah, kuwaas oo dabka, qiiqa iyo baaruudda wax ku silcin doona oo ku dili doona.

Fire, Smoke and Brimstone

Dab, Qiiq iyo Baaruud

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.

Dabka, qiiqa iyo baaruuddu waxay xambaarsan yihiin astaamaha wax sii sheegidda ee saddexda malaa'igood. Kan koowaad iyo kan ugu dambeeyaa waa noocyo dab ah. Xididka erayga “baaruud” wuxuu metelaa birqasho rabbaani ah. Dabku waa astaan farriin; qiiquna waa saamaynta farriinta, baaruudduna waxay tilmaamaysaa farriin diineed. Saddexduba waa been-abuurro laga sameeyey farriinta runta ah ee saddexda malaa'igood ee ku xusan Muujintii cutubkeeda afar iyo tobnaad. Laabgashiga birta ah waxaa loo metelaa dab, yakintos iyo baaruud. Wuxuu si been-abuur ah ugu dayanayaa laabgashiga wadaadka sare. Laabgashiga wadaadka sare wuxuu boqol iyo afar iyo afartan kun ku metelaa laba iyo toban jawharadood oo aadane ah, kuwaas oo lagu mideeyey Ilaahnimada, taas oo ay metelaan Uuriimka iyo Tummiimku. Yakintoskii waagii hore wuxuu lahaa midab buluug-madow ah oo mugdi ah, ama midab guduud-buluug ah oo madoobaaday. Yakintoska laabgashiga Islaamku wuxuu u dhigmaa qiiqa ka soo baxa afafka (dawladda) iyo dabooyinka (kaniisadda) ee Islaamka.

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.

In Enoog samada loo qaaday kaddib markii uu Ilaah la socday 300 oo sano ayaa tirada 300 la xiriirinaysa farriintii malaa’igta koowaad ee timid sannadkii 1798. Farriintaas malaa’igta koowaad waxaa awood la siiyey 11-kii Agoosto 1840, markii ay rumowday wax sii sheegiddii shanta bilood ee ku qornayd cutubka sagaalaad ee Muujintii. Labada xilli ee min shan bilood ah ee cutubka ku jira waxaa la isugu xirayaa iyadoo sadar la dul saarayo sadar. Fahamka ah in shanta bilood ee aayadda shanaad iyo kuwa aayadda tobnaad ay yihiin laba xilli oo kala duwan oo min boqol iyo konton sano ah ayaa dhowaan uun la gartay. Markii runtaas la gartay, Samsoon wuxuu dawacooyinkii isugu xiray boqol iyo konton lammaane oo dawacooyin ah.

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.

Taariikhda nebiyadeed ee Samsoon, (oo macnihiisu yahay “qorraxda”), “qiiqii” ka soo baxay godka markii dagaalkii Nineweh uu matalayey furaha, ayaa qorraxda mugdi ku qariyey. Milleriyiintu waxay si sax ah u garteen in qorraxda oo uu qariyey qiiqa godka Islaamku ay ka dhigan tahay qarinta injiilka Masiixa, kaas oo ay qorraxdu (Samsoon) matalayso. Waxaa jira dhowr xiriir oo kale oo ka dhexeeya markhaatifurka Samsoon iyo Islaamka ku xusan cutubyada sagaalaad ilaa kow iyo tobnaad ee Muujintii.

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.

Tirada saddex waxay ka muuqataa taariikhda Samsoon, iyadoo martida arooska la siiyey saddex maalmood oo ay ku xalliyaan halxiraalaha. Samsoon wuxuu xiriir la yeeshaa saddex haween ah: xaaskiisii reer Timnaah, haweeneydii dhillada ahayd iyo Deliilaah. Ruuxa Rabbigu wuxuu Samsoon ku soo degaa saddex jeer: markii uu libaaxa la kulmay, markii uu Ashqeloon joogay iyo markii uu Lexii joogay. Samsoon wuxuu Deliilaah siiyaa saddex jawaabood oo been ah ka hor inta uusan runta u sheegin. Tirada saddex waxay astaan u tahay Ilaahnimada, iyo sidoo kale ilaahnimada been-abuurka ah ee masduulaaga, bahalka iyo nebiga beenta ah, iyo weliba qaab-dhismeedka saddex-qayboodka ah ee kaniisadda guulaysatay.

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.

Soddon waa tirada wadaadka, waxaana jiray soddon wehel oo la keenay diyaafaddii arooska Samsoon. Dabadeed Samsoon wuxuu ku sharadtay soddon go’ iyo soddon dhar haddii martidu xallin karto halxidhaalaha. Markii halxidhaalihiisa khiyaano lagu kashifay, Samsoon wuxuu laayay soddon nin oo reer Ashqeloon ah si uu u bixiyo wixii uu ku sharadtay. Tirada soddon waa meeltobnaadka nebiyadeed ee 300, saddexda boqol ee dawaco ee Samsoon qabtay ee uu isugu xidhay boqol iyo konton lammaanena waxay, iyagoo la jaanqaadaya Enoog oo Ilaah la socday saddex boqol oo sannadood, xidhiidh la leeyihiin labada wax sii sheegid ee shanta bilood ee ku qoran Muujintii cutubka sagaalaad, kuwaas oo la isugu xidhay habraaca sadarba sadar lagu dul saaro. Saddex boqol waa meeltobnaadka nebiyadeed ee saddex kun, tirada saddexda kunna waxay matalaysaa hadhaa, ha ahaado hadhaa xaq ah oo ay matalayaan kuwii iimaanka qaatay maalintii Bentekoste, ama hadhaa aan xaq ahayn oo ay matalayaan kuwii ay reer Laawi dileen intii lagu jiray caasinimadii weysha dahabka ahayd.

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.

Caasinimadii la xiriirtay weyshii dahabka ahayd iyo dadkii maalintii Bentekoste iimaanka qaatay labaduba, marka laga eego waxsii-sheegidda, waxay isugu beegmaan sharciga Axadda ee dhowaan soo socda. Hal koox oo hadhay ayaa metelaysa koox ka hadhay dadka axdiga Ilaah iyo koox ka hadhay kuwa ka baxsan xerada dadka axdiga Ilaah. Saddexda kun ee markii koowaad lagu xusay maragga Samsoon waa Yuhuuddii Samsoon maxbuus ahaan u qabatay si ay u raalligeliyaan reer Falastiin, kuwa markii labaad lagu xusayna waa reer Falastiin. Xukunku wuxuu ka bilaabmaa guriga Ilaah, dabadeedna wuxuu u gudbaa shaqaalaha saacadda kow iyo tobnaad ee weli Baabuloon ku jira. Maragga Samsoon wuxuu taageerayaa in saddexda kun ay astaan u yihiin koox hadhay, wuxuuna sidoo kale taageerayaa kala dambaynta habraaca xukunka. Enoog wuxuu Ilaah la socday saddex boqol oo sannadood, isaga oo sidaas ku metelaya kuwa ka hadhay dadka axdiga Ilaah ee aan dhimashada dhadhamin. Kooxdaas hadhay waa boqol iyo afar iyo afartanka kun ee cutubka toddobaad ee Muujintii lagu muujiyey inay ka duwan yihiin dadkii faraha badnaa.

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.

Meeltobnaadka 300 waa 30, taas oo astaan u ah wadaad, waxaana intaas dheer in tirada saddex, oo ah meeltobnaadka soddon, ay metesho Ilaahnimada iyo weliba ilaahnimada been-abuurka ah ee masduulaagii, bahalkii iyo nebigii beenta ahaa. Tirada saddex waxa kale oo ay meteshaa saddexda qaybood ee ay kaniisadda guulaysatay u qaybsan tahay, kuwaas oo ay metelaan Boqor Daa’uud, oo boqornimada bilaabay isagoo soddon jir ah, wadaadkii Yuusuf, oo adeegga bilaabay isagoo soddon jir ah, iyo nebigii iyo wadaadkii Yexesqeel, oo laba iyo labaatankii sano ee adeeggiisa bilaabay sannadkii soddonaad ee wareeggii toddoba iyo tobnaad ee yubilii. Wadaad ahaan, wuxuu ahaan lahaa soddon jir.

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.’

Mid kasta oo ka mid ah saddexda cidood ee astaanta ah ee lagu matalay nebi, wadaad iyo boqor wuxuu helayaa shaabadda Ilaah ee Sabtida maalinta toddobaad marka la gaaro calaamadda jidka ee bilowga u ah go’doominta. Laba markhaati oo dhimasho ah, oo uu weheliyo markhaatiga heerka labaad ee burburkii Yeruusaalem sannadkii 66, waxay bixiyaan saddex markhaati oo caddaynaya in calaamadda jidka ee go’doomintu ay tahay ‘calaamad.’

The Waymark of Transition

Calaamadda Jidka ee Kala-guurka

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.

Marka go’doomintu bilaabato, kaniisadda Ilaah ee guulaysatay ee saddex qaybood ka kooban ayaa la shaabadeeyaa, sida uu Lameg u matalo. Geerida xaaskii Yexesqeel waxay tilmaamaysaa in isla bartaas tilmaameed dadkii hore ee axdiga gebi ahaanba la dhaafo. Barta tilmaameedku waxay tilmaamaysaa kala-guurka La’odikiya looga gudbayo Filadelfiya, kaas oo sidoo kale lagu sawiray kaniisadda halganka ku jirta oo isu beddelaysa kaniisadda guulaysatay, sidaasna ku noqonaysa kaniisadda siddeedaad ee ka mid ah toddobada. Bartaas tilmaameed ee taariikhdii Milleriyiinta ee malaa’igtii saddexaad, oo ka soo bilaabatay 22-kii Oktoobar 1844 kuna ekayd kacdoonkii 1863, waxay u taagnayd xilligii 1856, markii James iyo Ellen White labaduba bilaabeen inay dhaqdhaqaaqa ku tilmaamaan mid La’odikiya ah. Sannadkii 1856, dhaqdhaqaaqii Milleriyiinta ee Filadelfiya wuxuu isu beddelay dhaqdhaqaaqii Milleriyiinta ee La’odikiya. Toddoba sannadood ka dib, dhaqdhaqaaqii Milleriyiinta ee La’odikiya wuu dhammaaday markii dhaqdhaqaaqu noqday kaniisadda Adventist-ka ee Maalinta Toddobaad ee La’odikiya.

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.

Calaamaddaas jidka waxaa sidoo kale astaan u ah sannadkii 313, markii kiniisaddii Simurna dhammaatay, kiniisaddii Bergamosna bilaabatay. Marka la isku eego, kala-guurkii sannadkii 1856 ee Filadelfiyadii xaqa ahayd looga gudbay La'odikiya oo aan xaq ahayn wuxuu la jaanqaadayaa kala-guurkii sannadkii 313 ee Simurnadii xaqa ahayd looga gudbay Bergamos oo aan xaq ahayn, barta kala-guurkuna sidoo kale waxay muujinaysaa in calaamadda jidku tahay calaamad. Go'doomintu waxay ku bilaabataa calaamad, sida ay dhowr markhaati caddaynayaan. Marka dhaqdhaqaaqa malaa'igta saddexaad, oo ka kooban boqol iyo afar iyo afartan kun, la shaabadeeyo xilliga dhimashada Lameg, waa la shaabadeeyaa oo si kaamil ah ayaa loo mideeyaa iyadoo calan ahaan kor loo qaadayo, waayo calaamadda jidka ee ugu horraysa ee qaab-dhismeedka waxsii-sheegidda ee go'doomintu waa calaamad.

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.

Dhimashada John Palaiologos waxay tilmaamaysaa calaamad-jideedka Islaamka, marka Islaamku Roomada Bari ku khasbo inay hoos timaaddo xukunkiisa. Go'doominta iyo burburinta Yeruusaalem waxay bixiyaan laba markhaati oo Baabuloon iyo Rooma ah. Muddada Yexesqeel ee sannad iyo badhka ahi waxay matalaysaa reer La'odikiya ee diiday inay arkaan oo maqlaan farriinta digniinta ah ee ku saabsan in loo kaxaynayo maxaabiisnimada boqorka woqooyi. Calaamadda Cestius waxay matalaysaa reer Filadelfiya ee ka baxsada boqorka woqooyi. Labadaas calaamadood waxay ka hadlayaan farriinta nebiyadeed ee gudaha, sida ay sidoo kale uga hadlayso tirada 777 ee Lameg. Sadarba sadar marka la dul saaro, koox ayaa maxaabiis ahaan loo kaxaystaa xilliga go'doominta, kooxda kalena waxay ka baxsataa gacanta boqorka woqooyi.

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.

Dhimashada John Palaiologos waxay matalaysaa farriinta waxsii-sheegidda ee dibadda, iyadoo tilmaamaysa doorka uu Islaamku ku leeyahay bar-tilmaameedka lagu shaabadeeyo kuwa uu Lamech matalo. Kuwa baxsada iyo kuwa la qabto inta lagu jiro go'doominta iyo burburinta Yeruusaalem waxay xoogga saarayaan in dabeecaddu ku soo shaacbaxdo bar-tilmaameedka alfa ee muddada waxsii-sheegidda ee go'doominta. Labadaas kooxood waxaa matala labada Lamech. Hal koox ayaa digniin siisa Nashville, kooxda kalena way diiddaa.

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.

Rabbiguna wuxuu ku yidhi, Sidaas daraaddeed ku alla kii Qaabiil dila, toddoba jibbaar ayaa looga aargudan doonaa. Rabbiguna Qaabiil calaamad buu saaray, si aanu qofkii isaga helaa u dilin. Bilowgii 4:15.

The Mark of Rebellion

Calaamadda Caasinimada

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.

Qaabiil wuxuu helay calaamaddii caasinimadiisa. Calaamaddii caasinimadiisa waxaa loo fahmay inay ahayd digniin ku socota aadanaha, oo ah in haddii ay Qaabiil dilaan, ay la kulmi doonaan xukunka toddobalaabka ah ee Ilaah. Dhinac marka laga eego, calaamadda waxaa loo fahmi karaa inay ahayd ilaalin uu Ilaah siiyey Qaabiil, laakiin marka dhinaca waxsii-sheegidda laga eego, waxay la jaanqaadaysaa calaamadda caasinimada ee digniinta xambaarsan ee ku jirta kitaabka ugu dambeeya ee Kitaabka Quduuska ah. Calaamadda bahalka ee kitaabka oomeega ee Muujintii waxaa astaan horudhac ah u ahayd calaamaddii caasinimada Qaabiil ee kitaabka alfa ee Bilowgii. Digniinta ku duugan calaamadda Qaabiil waa in dhammaan kuwa muujiya dabeecad la mid ah tii Qaabiil uu Ilaah iyagana diidi doono oo xukumi doono. Calaamadda ku taal Qaabiil waxay la jaanqaadaysaa calaamadda bahalka, digniintuna waxay adkaynaysaa amarka ah inaan lagu dayan caasinimadii Qaabiil ee ahayd inuu walaalkiis dilo, taas oo Muujintii lagu matalo suuradda bahalka. In lagu daydo falkii Qaabiil waxay ka dhigan tahay in la sameeyo suuradda Qaabiil. Qaabiil waxaa la siiyey xukun fulineed oo toddobalaab ah, jiilkii lixaad marka laga soo tiriyo Qaabiilna, Lameg wuxuu gartay inuu ku celiyey dembigii aabbihiis, hase yeeshee uu xukunkiisu noqon doono toddoba jeer oo min toddobaatan ah.

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.

Oo Lameg wuxuu naagihiisii Caadah iyo Sillah ku yidhi, Codkayga maqla; naagaha Lamegoy, hadalkayga dhegaysta: waayo, nin baan u dilay dhaawicii uu ii geystay, iyo nin dhallinyaro ah waxyeelladii uu ii geystay. Haddii Qaabiil loo aargudo toddoba jibbaar, hubaal Lameg waxaa loo aargudi doonaa toddobaatan iyo toddoba jibbaar. Bilowgii 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.

Aayaddii hore waa tan ugu horraysa saddexda jeer oo keliya ee tirooyinka ku jira Ereyga Ilaah lagu soo bandhigo qaab isku dhufasho ah. Tan ugu dambaysaa waxay la mid tahay tan ugu horraysa.

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.

Markaasaa Butros u yimid oo ku yidhi, Sayidow, immisa goor baan walaalkay u cafiyaa hadduu igu dembaabo? Ma ilaa toddoba goor baa? Ciise ayaa ku yidhi, Kuma odhanayo, Ilaa toddoba goor, laakiin, Ilaa toddobaatan goor oo min toddoba ah. Matayos 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.

Toddobaatan lagu dhuftay toddoba waa afar boqol iyo sagaashan, waxaana taariikhda muqaddaska ah ku jira saddex xilli oo midkiiba yahay afar boqol iyo sagaashan sannadood, mid walbana wuxuu u taagan yahay muddo tijaabo ah. Meesha quduuska ah, boqorrada iyo ciidanka mid kasta waxaa loo asteeyey muddo afar boqol iyo sagaashan sannadood ah. Muddada boqorradu waxay ka bilaabatay markii Saa’uul la subkay sannadkii 1097 ka hor dhalashadii Masiixa, waxayna socotay ilaa go’doomintii ugu horraysay ee Nebukadnesar, markii Daanyeel maxbuus ahaan loo kaxaystay sannadkii 607 ka hor dhalashadii Masiixa.

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.

Muddadii imtixaanka ee afarta boqol iyo sagaashanka sano ahayd ee loo qoondeeyey meesha quduuska ah waxay ka bilaabatay quduus ka dhigistii macbudkii Sulaymaan sannadkii 1006 ee Ciise ka hor, waxayna socotay ilaa quduus ka dhigistii macbudkii la dhisay masaafurintii ka dib sannadkii 516 ee Ciise ka hor. Dhanka ciidanka, afarta boqol iyo sagaashanka sano waxay socdeen laga bilaabo sannadkii 457 ee Ciise ka hor ilaa sannadkii 34 ee Ciise ka dib.

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.

Laga soo bilaabo farriintii Qaabiil ee digniinta xukunka toddoba-laabka ah iyo calaamaddiisii ilaa toddobaatanka jeer ee toddoba-laabka ah ee Lameg, waxaa astaan ahaan loo matalayaa muddo tijaabo ah oo afar boqol iyo sagaashan sannadood ah. Caasinimada ay calaamadda Qaabiil matalayso waxaa lagu muujiyey inay si isa soo taraysa u sii xoogaysanayso, taas oo waafaqsan sababtii Ilaah ku kalliftay inuu daadkii soo diro.

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.

Ilaahna wuxuu arkay in sharka aadanuhu uu aad ugu badan yahay dhulka, iyo in male kasta oo ka dhasha fikirrada qalbigiisa uu had iyo goor shar keliya yahay. Rabbiguna wuu ka qoomamooday inuu aadanaha ku sameeyey dhulka, wuuna ka qalbi xumaaday. Rabbiguna wuxuu yidhi, Aadanaha aan abuuray ayaan dhulka dushiisa ka baabbi'in doonaa; aadanaha, iyo xayawaanka, iyo waxa gurguurta, iyo shimbiraha hawadaba; waayo, waan ka qoomamooday inaan iyaga sameeyey. Bilowgii 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.

Laamegga ka tirsan jiilka lixaad ee Qaabiil waxaa loo soo bandhigay inuu yahay koox fallaago ah oo calaamadaysan, si ka duwan Laamegga ka soo jeeda farcanka Seed. Markhaatifurrada labada Laameg waxay tilmaamayaan dhammaadka muddada tijaabada: midkood wuxuu dhammaadkaas ku muujiyaa tirada 490, kan kalena dhimashadiisa. Labaduba waxay xambaarsan yihiin astaamo tirooyin ku dhisan oo si toos ah ula xiriira qaab-dhismeedka saddex-qayboodka ah ee kaniisadda guulaysatay. Laamegga Qaabiil wuxuu la jaanqaadaa saddexda xilli ee min 490 sannadood ah ee boqorrada, meesha quduuska ah iyo ciidanka, Laamegga Seedna wuxuu xambaarsan yahay shaabadda tirada toddoba ee nebiga, wadaadka iyo boqorka. Laamegga Seed waa malaa'igta labaad ee saddexda malaa'igood ee Muujintii afar iyo toban, Laamegga Qaabiilna waa malaa'igta saddexaad ee soo bandhigta digniinta ku saabsan bahalka, sanamkiisa, summadda iyo tirada magiciisa. Muujintii afar iyo toban, aayadaha 9/11, waxay tilmaamayaan kuwa uu ku dhacayo habaarka Qaabiil.

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.

Oo malaa'igtii saddexaad ayaa daba socotay iyagii, iyadoo cod weyn ku leh, Haddii qof uun caabudo bahalka iyo sanamkiisa, oo uu calaamaddiisa ku qaato fooddiisa ama gacantiisa, kaas qudhiisu wuxuu cabbi doonaa khamriga cadhada Ilaah, kaas oo iyadoo aan waxba lagu qasin lagu shubay koobka dhirifkiisa; waxaana isaga lagu silcin doonaa dab iyo baaruud, malaa'igaha quduuska ah hortooda iyo Wanka hortiisa: Oo qiiqa silcintooda ayaa kor u baxa weligiis iyo weligiis: oo kuwa caabuda bahalka iyo sanamkiisa, iyo ku alla kii qaata calaamadda magaciisa, ma helaan nasasho maalin iyo habeen toona. Muujintii 14:9–11.

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

Muujintii 15:2 waxay tilmaamaysaa kuwa uu matalo Lameg oo ka soo farcamay Seed:

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.

Oo waxaan arkay wax u eg bad muraayad ah oo dab lagu qasay: iyo kuwii ka guulaystay bahalkii, iyo sanamkiisii, iyo summaddiisii, iyo tiradii magiciisa, iyagoo dul taagan baddii muraayadda ahayd oo haysta kataaradaha Ilaah. Muujintii 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.

Lamegii ka soo farcamay Seed wuxuu geeridiisa ku asteeyaa albaabka xirmay. Lamegii ka soo farcamay Qaabiil wuxuu albaabka xirmay ku asteeyaa afar boqol iyo sagaashan sannadood oo muddada imtixaanka ah. Calaamaddii Qaabiil waxay ahayd in loo arko digniin laga bixiyey dabeecad muujinaysay saddex sifo oo aasaasi ah oo wax sii sheegid ah. Wuxuu diiday inuu Ilaah u caabudo sida uu Ilaah faray; wuxuu muujiyey cadho masayr ka dhalatay, wuxuuna dilay walaalkiis ka yar; tan saddexaadna, wuxuu diiday inuu toobad keeno.

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.

Qaabiil wuxuu jebiyey looxii koowaad ee Tobanka Amar, kaas oo qeexaya xiriirka ka dhexeeya aadanaha iyo Ilaah, halka looxa labaad uu qeexayo xiriirka dadka dhexdooda ah. Calaamaddii caasinimadiisa ayaa muujinaysay inuu ahaa sharcidiid aan toobad keenin. Qaabiil iyo Lameg waxay tilmaamayaan albaabka xiran ee malaa'igta saddexaad xilliga sharciga Axadda ee dhowaan imanaya. Enoog, Metushelax, Lameg iyo Nuux waxay matalaan taariikhda ka bilaabmaysa imaanshaha malaa'igta koowaad, oo uu matalo Enoog, imaanshaha Lameg oo ah malaa'igta labaad, imaanshaha Metushelax oo ah qaylada saqda dhexe ee awood siisa farriinta malaa'igta labaad ee Lameg, dabadeedna Nuux oo ah malaa'igta saddexaad ayaa tilmaamaya albaabka xiran ee daadka.

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.

Lameg wuxuu dhintay shan sannadood ka hor daadkii, dhimashadiisuna waxay tilmaamaysaa shan sannadood oo astaan ah ka hor inta aanu albaabku xidhmin xilliga sharciga Axadda ee dhowaan iman doona. Shaabadaynta kaniisadda guulaysatay waxaa la dhammaystiraa isla marka Lameg dhinto isagoo 777 jir ah. Dabadeed, toddoba maalmood ka hor intii aan albaabka doonnida si ka sarraysa awoodaha dabiiciga ah loo xidhin, xayawaanku waxay bilaabeen inay doonnida galaan.

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.’

Maalintii uu Metushelax dhintay waxay ahayd maalintii ugu horraysay toddobadaas maalmood. Digniintii ugu dambaysay ee ka horraysay intaan albaabku xidhmin waxay ahayd farriin laba qaybood ka koobnayd oo ku timid xayawaanno indhaha loo soo bandhigay, oo ay wehelisay rumoobidda wax sii sheegid lagu dhawaaqayey intii uu noolaa ninkii ugu cimriga dheeraa ee abid dhintay. Wax sii sheegiddaasi waxay ku jirtay magaca Metushelax, oo macnihiisu yahay ‘markuu dhinto, way iman doontaa.’

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.

Farriinta digniinta kama dambaysta ah ee aadanaha waa inay, sida ay wax sii sheegiddu khasab ka dhigayso, noqotaa farriin laba qaybood ka kooban, sida ay u matalayaan toddobadii maalmood ee hayaanka xayawaanka, kuwaas oo ka bilaabmay dhimashadii Metushelax, iyadoo ay sidaas ku rumowday wax sii sheegiddii Enoog ee lagu dhawaaqay iyada oo loo marayo magaca wiilkiisa. Toddobadii maalmood ee hayaanka xayawaanku waxay muujinayaan in farriinta labada qaybood ka kooban ee dhimashadii Metushelax iyo xayawaanka hayaamaya ay tahay farriinta shaabadaynta ee malaa'igta saddexaad. Ciise had iyo jeer dhammaadka ayuu bilowga ku tusaaleeyaa, kitaabka Muujintii dhexdiisana malaa'igta saddexaad ee cutubka siddeed iyo tobnaad ee Muujintii waxaa ku biira codka labaad ee aayadda afraad, si la mid ah sidii ay qayladii saqda dhexe ugu biirtay farriintii malaa'igta labaad. Farriinta digniinta kama dambaysta ah had iyo jeer waxaa loo soo bandhigaa inay tahay farriin gudaha ah iyo mid dibadda ah, sida uu u matalayo xiriirka wax sii sheegidda ee ka dhexeeya kaniisadaha iyo shaabadaha ku jira kitaabka Muujintii. Farriinta digniinta kama dambaysta ah ee cutubka kow iyo tobnaad ee Daanyeel waa farriinta waqooyiga iyo bariga. Metushelax iyo xayawaankii hayaamay waxay ahaayeen farriintii digniinta kama dambaysta ahayd ee labada qaybood ka koobnayd xilligii Nuux.

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.

Geerida Laameg ee leh summadda 777 waxay la jaanqaadaysaa bilowga go’doominta, markii ay dhimatay xaaskii Yexesqeel. Halkaas ayaa lagu shaabadeeyaa kuwa aaminka ah, oo uu matalo farcanka Seed, waana halkaas halka ay kuwa uu matalo farcanka Qaabiil ku helaan summadda. Enoog wuxuu ahaa kii toddobaad marka Aadan laga soo tiriyo, wuxuuna matalaa calaamadda jidka ee alfa ee xilli ku dhammaada iyadoo jiilka ugu dambeeya iyo jiilka ugu horreeyaba lagu matalo tirada siddeed. Labada Laamegba waxay tilmaamayaan dhammaadka muddada tijaabada, geerida Laamegna waxay matalaysaa albaabka muddada tijaabada oo xiran bilowga go’doominta.

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.

Enoog wuxuu ahaa alfa-da taariikhda wax sii sheegidda, waana inuu, lama-huraannimada wax sii sheegidda awgeed, tilmaamaa oomeega taariikhda wax sii sheegidda. Oomeegaas waxaa matalaya siddeeddii naf ee ka tegay dunidii hore una gudbay dunida cusub iyaga oo aan dhimasho dhadhamin. Enoog iyo siddeeddii naf dhimasho ma ay arkin ka hor intaanay gaarin dhulka cusub. Dunidii hore waxay ku dhammaatay toddobadii maalmood ee guuritaanka xayawaanka, dunida cusubna waxay ku bilaabatay toddoba maalmood oo aan roob da'in. Dabadeedna, laga bilaabo maalintii 17aad, muddo shan bilood ah roob keliya ayaa da'ayey, ilaa uu Ilaah roobkii celiyey dhammaadkii shanta bilood, maalintii toddoba iyo tobnaad.

Five Months

Shan Bilood

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.

Muujintii cutubka sagaalaad waxaa ku jira laba markhaati oo marag u ah shan bilood, cutubkaasna waxaa ku jira saddex waxsii-sheegidood oo waqtiyeed oo kala duwan. Shanta bilood ee hore waxaa lagu sheegay aayadda shanaad; shanta bilood ee labaadna waxay ku jiraan aayadda tobnaad, muddada saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood ahna waxay ku xusan tahay aayadda shan iyo tobnaad. Aayadaha 5, 10 iyo 15 waxay tilmaamayaan waxsii-sheegidda waqtiyeed ee Islaamka, iyadoo laba markhaati oo shan bilood ah ay ku yaallaan bilowga muddada waxsii-sheegidda. Aayadaha 5 iyo 10 labaduba waxay tilmaamayaan muddo shan bilood ah; sidaas darteed, marka sadar sadar korkiis la saaro, aayadda shanaad iyo aayadda tobnaad marka la isu geeyo waxay noqdaan shan iyo toban. Sidaas darteed, shanta bilood ee hore waa 15, muddada saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood ahna waxaa lagu sheegay aayadda 15. Isku xigxiga iyo qaab-dhismeedka aayadaha 5, 10 iyo 15 waxay tilmaamayaan laba tiro oo shan iyo toban ah, labada aayadood ee hore ee marka la isu geeyo noqda shan iyo toban-na waxaa ku jira laba waxsii-sheegidood oo waqtiyeed oo mid waliba ku saabsan tahay muddo boqol iyo konton sannadood ah.

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.

Aayadda shan iyo tobnaad waxay soo bandhigaysaa waxsii-sheegidda muddada ah saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood. Masiixu wuxuu tirada shan iyo toban ku dhex tidcay saddex aayadood, isaga oo adeegsanaya muddada waxsii-sheegidda ee lagu qeexay isla aayadahaas, wuxuuna kala soocay tirada 15 ee lagu muujiyey isu geynta aayadaha shanaad iyo tobnaad, si tirada shan iyo toban loo labanlaabo marka lala waafajiyo aayadda shan iyo tobnaad. Dabadeed Masiixu wuxuu dhammaan saddexda waxsii-sheegidood ee isku xiran ku soo gabagabeeyey shan iyo toban maalmood.

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.

Furaha cutubkani waa dagaalkii Nineweh ee sannadkii 627, kaas oo shan sano ka dib, sannadkii 632, ay xigtay geeridii Maxamed, taas oo bilow u noqotay wax sii sheegiddii koowaad ee shanta bilood. Toban sano geeridii Maxamed ka dib, ciidammadii Faaris waa la burburiyey, taas oo waafaqsanayd saadaashii Maxamed ee ahayd in labada quwadood ee Faaris iyo Rooma labadaba laga adkaan doono. Sidaas darteed, Muujintii cutubka sagaalaad wuxuu ku bilaabmaa taxane taariikheed oo ka bilaabma dagaalkii Nineweh ee dhex maray Faaris iyo Rooma. Dabadeed, shan sano ka dib, Maxamed wuu dhintaa, waxaana sidaas ku bilaabma boqol iyo kontonka sano ee aayadda shanaad. Toban sano ka dib, Faaris waxaa lagaga adkaadaa dagaalkii Nahavand sannadkii 642. Islaamku wuxuu dagaalkii Nahavand ugu yeeray “guushii guulaha.” Shan iyo tobanka sano ee ugu horreeya ee Muujintii cutubka sagaalaad waxay metelaan muddo shan sano ah oo ay ku xigaan toban sano. Wax sii sheegiddii wakhtiga ee ugu dambaysay waxay dhammaatay 11-kii Agoosto, 1840. Toban maalmood ka hor dhacdadaas, Josiah Litch wuxuu daabacay saadaashiisii uu cusboonaysiiyey ee ku saabsanayd dhammaadka sarraynta Cusmaaniyiinta. Shan iyo tobanka maalmood ee ugu dambeeya ee Islaamka ku xusan Muujintii cutubka sagaalaad waxaa hawsha Josiah Litch loogu kala qaybiyaa shan maalmood oo ay ku xigaan toban maalmood, waayo Ciise had iyo jeer dhammaadka wuxuu ku muujiyaa bilowga.

We will continue these things in the next article.

Arrimahan waxaynu kaga sii hadli doonnaa maqaalka xiga.