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

Dina Kajadian pasal opat jeung lima, silsilah Kain dikontraskeun jeung silsilah Sét.

Good Lamech and Bad Lamech

Lamech anu Hadé jeung Lamech anu Goréng

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.

Dua galur turunan éta ngagambarkeun bédana antara jalma-jalma anu binasa jeung jalma-jalma anu disalametkeun, sarta sawatara turunan ti dua galur éta ngagambarkeun ‘lambang-lambang turunan’ anu sajajar tina galur-galur anu patukang tonggong éta. Kain ngalambangkeun hiji golongan anu henteu tobat tina dosa, sarta ngan ukur nalangsa ku kaayaan dirina sorangan.

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.

Sarta Mantenna ngandika, Naon anu geus manéh lampahkeun? Sora getih dulur lalaki manéh sasambat ka Kami ti taneuh. Ayeuna manéh kakeunaan kutuk ti taneuh, anu geus ngamangapkeun sungutna pikeun nampa getih dulur lalaki manéh tina leungeun manéh; Lamun manéh ngolah taneuh, ti ayeuna taneuh éta moal deui mikeun kakuatanana ka manéh; manéh bakal jadi buronan jeung pangumbara di bumi. Sarta Kain nyarios ka Gusti, Hukuman ka abdi téh langkung beurat tibatan anu tiasa ku abdi ditanggung. Tingali, dinten ieu Gusti parantos ngusir abdi ti beungeut bumi; abdi bakal disumputkeun tina payuneun Gusti; abdi bakal jadi buronan sareng pangumbara di bumi; sarta bakal kajadian yén sing saha waé anu manggihan abdi bakal maéhan abdi. Sarta Gusti ngandika ka manéhna, Ku sabab kitu, sing saha waé anu maéhan Kain bakal meunang pamalesan tujuh kalieun. Sarta Gusti nempatkeun hiji tanda dina diri Kain, supaya saha waé anu manggihan manéhna henteu maéhan manéhna. Sarta Kain indit ti payuneun Gusti, tuluy matuh di tanah Nod, di beulah wétaneun Eden. Kajadian 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.

Cain ngalambangkeun hiji golongan jalma anu teu daék tobat sarta ngan ukur museurkeun perhatian kana kaayaan dirina sorangan anu pikasediheun, anu ditimbulkeun ku maranéhna sorangan lantaran henteu daék narékahan pikeun milampah kahadéan.

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.

Tapi Kain jeung kurbanna henteu kamanah ku Mantenna. Kain kacida ambekna, sarta beungeutna jadi murung. PANGERAN ngandika ka Kain, Ku naon manéh ambek? Jeung ku naon beungeut manéh murung? Lamun manéh milampah nu hadé, naha manéh moal ditarima? Jeung lamun manéh henteu milampah nu hadé, dosa ngagolér di lawang panto. Sarta kahayangna bakal tumuju ka manéh, sarta manéh bakal ngawasa manéhna. Kajadian 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Genep Pati—Tilu Alfa jeung Tilu Oméga

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.

Dina artikel-artikel saméméhna, urang geus ngaidentipikasi Enoch minangka lambang malaikat kahiji, Lamech minangka lambang malaikat kadua, Methuselah minangka sora panyeluk tengah peuting, sarta Noah minangka malaikat katilu. Lamech ti rundayan Seth maot dina umur tujuh ratus tujuh puluh tujuh taun, lima taun saméméh caah gedé anu lumangsung nalika Methuselah maot. Maotna Lamech disusul lima taun ti harita ku maotna Methuselah, sarta ku kituna maotna maranéhna ngalambangkeun maotna pamajikan Ezekiel, anu disusul hiji koma lima taun ti harita (1.5) ku maotna Jerusalem, pamajikan Anak Domba.

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.

Sarta kuring, Yohanes, ningali kota suci, Yerusalem Anyar, lungsur ti sawarga ti Allah, geus disayagikeun lir pangantén awéwé anu dipapaésan pikeun salakina. Wahyu 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.

Maotna pamajikan Ezekiel jeung Lamech dina alfa, anu patali jeung maotna Jerusalem jeung Methuselah dina oméga, ngalambangkeun maotna John Palaiologos, anu disusul lima taun ti harita ku maotna Constantine kasabelas dina témbok-témbok Constantinople. Garis Lamech nuduhkeun jangka waktu lima taun, anu ditungtungan ku mangsa migrasi sato salila tujuh poé. Garis Romawi Wétan ngagambarkeun lima taun, sarta ogé mangsa opat taun dina jangka waktu lima taun éta sacara gembleng. Garis Ezekiel ngagambarkeun boh dua taun boh hiji koma lima taun (1.5). Garis Ezekiel ngeunaan pangancuran Jerusalem ku Babylon sajajar jeung pangancuran Jerusalem anu kadua ku Roma ti taun 66 nepi ka taun 70. Garis Romawi ngeunaan pangancuran Jerusalem ngahasilkeun boh mangsa opat taun boh mangsa tilu satengah taun. Unggal garis tina opat garis simbolis éta ngahasilkeun lain hiji, tapi dua mangsa simbolis dina kasaksian nubuatna séwang-séwangan.

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.

Lamekh, Yohanes Palaiologos, jeung pamajikan Yéhéskél ngalambangkeun pananda alfa tina hiji mangsa anu dipungkas ku maot dina titik omega. Dua tina tilu galur éta ngalambangkeun pangepungan anu dipungkas ku maotna padananana séwang-séwangan. Anu hiji deui dipungkas ku asupna sato-sato kana bahtera. Padanan omega éta ngajajarkeun caah dina jaman Nuh jeung ancurna Yérusalém sarta ancurna témbok-témbok Konstantinopel. Katilu lambang omega éta ngalambangkeun ditutupna mangsa kasempetan pikeun tobat nalika undang-undang poé Minggu datang sakeudeung deui.

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.

Tangtu waé, dina kasaksian bahtera Nuh teu aya pangepungan, tapi harita tangtu kudu aya tanjakan sangkan bisa asup kana éta bahtera. Upama tanjakan pikeun ngamuat dianggap minangka pralambang tanjakan pangepungan, mangka tilu kasaksian ngeunaan pati éta kabéh nuduhkeun ayana pangepungan. Dina galur Romawi ngeunaan diruksakna Yérusalém ti taun 66 nepi ka taun 70, aya pangepungan ku Cestius dina taun 66 sarta pangepungan kadua ku Titus dina taun 70.

Four Years

Opat Taun

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.

Mangsa opat taun anu ditungtungan ku pangepungan Konstantinopel dina taun 1453 ngagambarkeun mangsa opat taun kadua dina nubuat Islam ngeunaan “lima bulan” dina Wahyu bab salapan. Mangsa opat taun kahiji dina nubuat ngeunaan “lima bulan” lumangsung ti taun 1333 nepi ka taun 1337 dina pangepungan Nicomedia. Pangepungan éta ogé ngagambarkeun tungtung mangsa tilu puluh dalapan taun ti tanggal 27 Juli 1299. Dua kali ancurna Yérusalém, sakali ancurna Konstantinopel, caah, jeung pangepungan Nicomedia mangrupa lima saksi ngeunaan kampanye Panium ti taun 200 SM nepi ka taun 198 SM, anu bakal jadi saksi kagenep, sarta aya sababaraha saksi séjénna.

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.

Duanana kajadian ancurna Yérusalém téh gampang disajajarkeun, “garis demi garis.” Caah gedé jeung garis Roma Wétan disajajarkeun ku sasaruaan pati alfa jeung oméga dina duanana. Kampanye militér Panium sacara husus disajajarkeun jeung garis Yéhéskél taun 587 SM, lantaran duanana mangsa pangepungan téh ngagambarkeun dua taun. Panium digambarkeun dina ayat lima belas dina Daniel sabelas, anu miheulaan ayat genep belas anu ngagambarkeun hukum poé Minggu anu moal lila deui bakal datang, sakumaha ogé halna jeung ancurna Yérusalém dina taun 586 SM jeung 70 M. Mangsa dua taun dina perang Panium jeung pangepungan Sidon mawa unggal garis ieu kana sajarah anu disumputkeun dina Daniel sabelas ayat opat puluh.

A Sign

Hiji Tanda

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.

Pananda jalan nubuat anu kahiji dina pangepungan dina dua kajadian diruksakna Yerusalem ngalambangkeun hiji tanda; Cestius dina taun 66 jeung maotna pamajikan Ezekiel duanana mangrupa tanda alfa. Lamech ogé mangrupa pananda jalan anu kahiji, sarta ku kituna, dumasar kana kasaksian dua saksi, Lamech ogé mangrupa hiji tanda. Umurna anu 777 taun téh ngalambangkeun tanda garéja anu jaya anu diwangun ku tilu unsur: saurang nabi, saurang imam, jeung saurang raja.

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.

Salian ti éta, Kami ogé maparin poé-poé Sabat Kami ka maranéhna, pikeun jadi tanda antara Kami jeung maranéhna, sangkan maranéhna nyaho yén Kami téh PANGERAN anu nyucikeun maranéhna. Yehezkiel 20:12.

300 Years

300 Taun

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.

Enoch, anu aya dina generasi katujuh ti Adam dina galur katurunan Seth, lumampah sareng Allah salami 300 taun sarta diangkat ka sawarga. ‘300’ mangrupa lambang tilu ratus bagan panaratas taun 1843, tilu ratus panghutbah Millerit anu pakait jeung éta, sarta ogé pasukan Gideon anu jumlahna tilu ratus urang. Enoch, para panghutbah Millerit, sarta tilu ratus urang pasukan Gideon ngalambangkeun saratus opat puluh opat rébu. Samson nyandak 300 rubah sarta ngabeungkeutna sapasang-sapasang, ku kituna nuduhkeun angka 150 sarta hiji lambang anu dibeungkeut ngahiji anu jumlahna tilu ratus.

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.

Simson tuluy indit néwak tilu ratus rubah, nyokot obor-obor, ngaraketkeun buntutna sapasang-sapasang, sarta nempatkeun hiji obor di antara unggal dua buntut. Sanggeus ngahurungkeun obor-obor éta, manéhna ngaleupaskeun rubah-rubahna ka tengah pepelakan gandum urang Pelisti anu can dipanén, nepi ka ngaduruk béak boh tumpukan-tumpukan beungkeutan gandum boh gandum anu can dipanén, katut kebon-kebon anggur jeung tangkal-tangkal jetun. Hakim-hakim 15:4, 5.

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

Dua nubuat ngeunaan Islam anu masing-masing lilana lima bulan dina bab kasalapan Kitab Wahyu ngaidentifikasi “seuneu” jeung “buntut” minangka ciri-ciri Islam.

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.

Dina éta titingalian, kaula ningali kuda-kuda jeung anu tarumpakna kieu rupana: anu tarumpakna maraké baju beusi pangraksa dada anu warnana kawas seuneu, kawas batu yakut, jeung kawas walirang; sirah kuda-kuda éta kawas sirah singa; sarta tina sungutna kaluar seuneu, haseup, jeung walirang. Ku tilu perkara ieu sapertilu umat manusa dipaéhan, nyaéta ku seuneu, ku haseup, jeung ku walirang anu kaluar tina sungutna. Sabab kakuatan kuda-kuda éta aya dina sungutna jeung dina buntutna: buntutna téh kawas oray, sarta boga sirah, jeung ku éta buntutna kuda-kuda éta nganyenyeri. Wahyu 9:17–19.

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

Kakuatan Islam téh aya boh dina sungut maranéhna boh dina buntut maranéhna.

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.

Sarta maranéhna miboga buntut kawas buntut kalajengking, sarta dina buntutna aya panyeureud: sarta maranéhna miboga kakawasaan pikeun nganyenyeri manusa salila lima bulan. Sarta aya hiji raja anu ngawasa maranéhna, nyaéta malaikat jurang anu taya dasarna, anu dina basa Ibrani ngaranna Abaddon, tapi dina basa Yunani ngaranna Apollyon. Wahyu 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.

Kakuatan Islam pikeun nyiksa jeung maéhan aya boh dina sungut boh dina buntut maranéhna, anu kaluar tina sungut jeung buntut maranéhna.

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.

Ku sabab éta, Gusti bakal neukteuk sirah jeung buntut, dahan jeung gelagah, ti Israil dina sapoé. Anu sepuh tur dipihormat téh sirahna; ari nabi anu ngajarkeun kabohongan téh buntutna. Sabab para pamingpin ieu bangsa nyasabkeun maranéhna; sarta jalma-jalma anu dipingpin ku maranéhna dibinasakeun. Yesaya 9:14–16.

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

Islam jeung Israél patali sacara nubuat, lantaran duanana téh turunan Abraham, sarta dina unggal galur, “sirah” téh nyaéta “anu sepuh tur dipihormat” jeung “buntut” téh nyaéta “nabi anu ngajarkeun kabohongan.” Dina Islam, nabi jaman baheula anu ngajarkeun kabohongan téh nyaéta Mohammed. Koran ngalambangkeun kabohongan-kabohongan anu ngadorong simeut-simeut Islam, ari anu sepuh tur dipihormat téh nyaéta kapamingpinan pulitik maranéhna. Islam diarahkeun ku kaparigelan ngatur nagara (sungut), anu didorong ku kabohongan-kabohongan Koran (buntut). Tilu ratus rubah Samson dibagi jadi dua kelompok anu masing-masing lilana lima bulan, anu baris nyiksa jeung maéhan ku seuneu, haseup, jeung walirang.

Fire, Smoke and Brimstone

Seuneu, Haseup jeung Walirang

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.

Seuneu, haseup, jeung walirang mibanda ciri-ciri profétis tilu malaikat. Anu kahiji jeung anu pamungkas mangrupa jinis seuneu. Akar kecap “walirang” ngagambarkeun kilatan ilahi. Seuneu mangrupa lambang hiji amanat; haseup mangrupa balukar tina éta amanat, sarta walirang nandakeun hiji amanat kaagamaan. Tiluanana mangrupa tiruan palsu tina amanat sajati tilu malaikat dina Wahyu pasal opat belas. Panutup dada tina beusi digambarkeun minangka seuneu, batu hiasintus, jeung walirang. Éta téh mangrupa tiruan palsu tina panutup dada imam agung. Panutup dada imam agung ngalambangkeun saratus opat puluh opat rébu jalma salaku dua belas permata manusa anu dihijikeun jeung Kaallahan, anu dilambangkeun ku Urim jeung Thummim. Batu hiasintus dina jaman baheula warnana bulao-hideung poék, atawa wungu surem. Batu hiasintus dina panutup dada Islam saluyu jeung haseup anu kaluar tina sungut-sungut (nagara) jeung buntut-buntut (garéja) Islam.

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.

Diangkatna Enoch ka sawarga sanggeus 300 taun lumampah jeung Allah ngaitkeun angka 300 jeung talatah malaikat kahiji anu datang dina taun 1798. Talatah malaikat kahiji éta dibéré kawasa dina tanggal 11 Agustus 1840 ku laksanana nubuat ngeunaan lima bulan dina Wahyu bab salapan. Dua mangsa lima bulan dina éta bab ditalikeun hiji jeung nu séjénna, garis demi garis. Pamahaman yén lima bulan dina ayat lima jeung ayat sapuluh téh mangrupa dua mangsa anu béda, anu masing-masing lilana saratus lima puluh taun, kakara dipikawanoh anyar-anyar ieu. Nalika éta bebeneran dipikawanoh, Samson ngabeungkeut rubah-rubah éta jadi saratus lima puluh pasang rubah.

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.

Dina sajarah kanabian Samson (anu hartina “panonpoé”), “haseup” anu kaluar tina liang nalika konci dilambangkeun ku perang Nineveh téh nutupan panonpoé ku poékna. Kaum Millerit kalayan leres ngaidéntifikasi katutupna panonpoé ku haseup tina liang Islam minangka katutupna Injil Kristus, anu dilambangkeun ku panonpoé (Samson). Aya sababaraha hubungan séjén antara kasaksian Samson jeung Islam dina Wahyu bab salapan nepi ka sabelas.

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.

Angka tilu nyampak dina riwayat Samson, nyaéta dina jangka waktu tilu poé anu dibikeun ka para tamu kawinan pikeun ngajawab tatarucingan. Samson miboga hubungan jeung tilu awéwé: pamajikanana ti Timnah, saurang awéwé lacur, jeung Delilah. Roh Gusti lungsur ka Samson tilu kali: nalika nyanghareupan singa, di Ashkelon, jeung di Lehi. Samson méré tilu jawaban palsu ka Delilah saméméh ngabejaan anu sabenerna. Angka tilu ngalambangkeun Kaallahan, kitu deui kaallahan palsu anu diwangun ku naga, sato galak, jeung nabi palsu, sarta ogé susunan tilu unsur tina garéja anu jaya.

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.

Tilu puluh téh angka imam, sarta aya tilu puluh urang pangiring anu dibawa ka pésta kawinan Samson. Tuluy Samson masang tarohan tilu puluh lambar lawon jeung tilu puluh pakéan lamun para tamu bisa ngajawab tatarucinganana. Nalika tatarucinganana kabongkar ku panghianatan, Samson maéhan tilu puluh lalaki urang Ashkelon pikeun mayar éta tarohan. Angka tilu puluh téh perpuluhan anu sipatna nubuat tina 300, sarta, saluyu jeung Enoch anu lumampah jeung Allah salila tilu ratus taun, tilu ratus ékor rubah anu ditéwak ku Samson sarta ditalian jadi saratus lima puluh pasang téh patali jeung dua nubuat ngeunaan lima bulan dina Wahyu salapan anu dipatalikeun ku métodologi garis demi garis. Tilu ratus téh perpuluhan anu sipatna nubuat tina tilu rébu, sarta tilu rébu ngalambangkeun umat sésa, boh umat sésa anu bener sakumaha dilambangkeun ku jalma-jalma anu jadi palercaya dina poé Péntakosta, boh umat sésa anu henteu bener sakumaha dilambangkeun ku jalma-jalma anu dipaéhan ku urang Léwi dina pabaruntakan anak sapi emas.

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.

Pangbarontakan anu patali jeung anak sapi emas sarta jalma-jalma anu tobat dina Pentakosta duanana sajajar sacara nubuat dina mangsa undang-undang poé Minggu anu moal lila deui bakal datang. Hiji golongan umat sésa ngagambarkeun golongan sésa ti antara umat perjangjian Allah sarta golongan sésa ti antara jalma-jalma anu aya di luar kandang umat perjangjian Allah. Sebutan tilu rébu anu kahiji dina kasaksian Simson ngarujuk ka urang Yahudi anu nawan Simson pikeun nyugemakeun urang Filistin, sarta anu kadua ngarujuk ka urang Filistin. Pangadilan dimimitian ti kulawarga Allah, tuluy ka para pagawé jam kasabelas anu aya kénéh di Babul. Kasaksian Simson negeskeun lambang tilu rébu minangka umat sésa, sarta ogé negeskeun runtuyan prosés pangadilan. Henokh lumampah sareng Allah salila tilu ratus taun, ku kituna ngagambarkeun umat sésa ti antara umat perjangjian Allah anu henteu ngarasakeun maot. Umat sésa éta nyaéta saratus opat puluh opat rébu anu dina bab tujuh Kitab Wahyu dikontraskeun jeung kumpulan jalma anu kacida lobana.

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.

Perpuluhan tina 300 nyaéta 30, anu mangrupa lambang hiji imam, sarta leuwih ti éta, angka tilu, minangka perpuluhan tina tilu puluh, ngalambangkeun ka-Allahan, kitu deui ka-Allahan palsu anu diwangun ku naga, sato galak, jeung nabi palsu. Angka tilu ogé ngalambangkeun tilu bagian garéja anu jaya, anu dilambangkeun ku Raja David anu ngawitan maréntah nalika yuswana tilu puluh taun, imam Joseph anu ngawitan ngawula nalika yuswana tilu puluh taun, sarta nabi jeung imam Ezekiel anu ngawitan palayananana anu lilana dua puluh dua taun dina taun katilu puluh tina daur Yobel anu katujuh belas. Salaku imam, anjeunna tangtu yuswana tilu puluh taun.

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.’

Tilu éntitas simbolis anu digambarkeun salaku nabi, imam, jeung raja téh séwang-séwangan narima méterai Sabat poé katujuh ti Allah dina tetengger anu nandaan dimimitianana pangepungan. Dua kasaksian ngeunaan pati, dibarengan ku kasaksian sékundér ngeunaan ancur­na Yérusalém dina taun 66, nyadiakeun tilu kasaksian yén tetengger pangepungan téh mangrupa hiji ‘tanda.’

The Waymark of Transition

Pananda Jalan Peralihan

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.

Nalika pangepungan dimimitian, garéja Allah anu jaya tur ngawengku tilu bagian diségel, sakumaha dilambangkeun ku Lamech. Pupusna pamajikan Ezekiel nuduhkeun yén dina tetengger anu sarua pisan, umat perjangjian saméméhna geus sagemblengna diliwat. Éta tetengger nuduhkeun transisi ti Laodicea ka Philadelphia, anu ogé digambarkeun minangka garéja anu keur bajoang robah jadi garéja anu jaya, sahingga jadi garéja kadalapan anu kaasup kana anu tujuh. Éta tetengger dina sajarah Millerite ngeunaan malaikat katilu, anu ngawengku mangsa ti 22 Oktober 1844 nepi ka pambarontakan taun 1863, ngalambangkeun mangsa taun 1856 nalika James jeung Ellen White duanana mimiti ngaidéntifikasi éta gerakan minangka gerakan anu sipatna Laodicea. Dina taun 1856, gerakan Millerite anu sipatna Philadelphia robah jadi gerakan Millerite anu sipatna Laodicea. Tujuh taun ti harita, gerakan Millerite anu sipatna Laodicea réngsé nalika éta gerakan jadi garéja Advent Poé Katujuh anu sipatna Laodicea.

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.

Tetengger jalan éta ogé dilambangkeun ku taun 313, nalika mangsa jamaah Smyrna lekasan sarta mangsa jamaah Pergamus dimimitian. Sacara babarengan, parobahan dina taun 1856 ti Philadelphia anu bener ka Laodicea anu henteu bener téh saluyu jeung parobahan ti Smyrna anu bener ka Pergamus anu henteu bener dina taun 313, sarta titik parobahan éta ogé nuduhkeun yén tetengger jalan éta mangrupa tanda. Pangepungan dimimitian ku hiji tanda, dumasar kana kasaksian sababaraha saksi. Nalika gerakan malaikat katilu, anu diwangun ku saratus opat puluh opat rébu urang, dicap dina waktu maotna Lamech, maranéhna dicap sarta ngahiji kalawan sampurna nalika diangkat jadi panji, sabab tetengger jalan munggaran dina struktur nubuat pangepungan téh mangrupa tanda.

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.

Pupusna John Palaiologos nuduhkeun tanda panuduh Islam, nalika Roma Wétan dipaksa tunduk ku Islam. Pangepungan jeung pangancuran Yerusalem nyadiakeun dua saksi ngeunaan Babul jeung Roma. Mangsa Ezekiel anu lilana sataun satengah ngalambangkeun urang Laodikea anu nolak ningali jeung ngadéngé amanat pépéling yén maranéhna bakal dibawa jadi tawanan raja kalér. Tanda Cestius ngalambangkeun urang Filadelfia anu luput ti raja kalér. Éta dua tanda téh patali jeung amanat nubuat internal, kitu deui angka 777-na Lamech. Baris demi baris, hiji golongan dibawa jadi tawanan dina waktu pangepungan, ari golongan séjénna mah luput tina leungeun raja kalér.

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.

Pupusna John Palaiologos ngalambangkeun amanat nubuat éksternal ku cara ngaidéntifikasi peran Islam dina patok waktu nalika jalma-jalma anu dilambangkeun ku Lamech dimeteraian. Jalma-jalma anu lolos jeung jalma-jalma anu katéwak dina pangepungan jeung pangancuran Yerusalem nandéskeun yén nya dina patok waktu alfa tina mangsa nubuat pangepungan éta watek téh katémbong. Éta dua golongan dilambangkeun ku dua Lamech. Hiji golongan méré pépéling ka Nashville, ari golongan anu hiji deui mah nolak.

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.

Sarta Gusti ngadawuh ka manéhna, Ku sabab éta, sing saha anu maéhan Kain bakal ditibanan wawales tujuh kalieun. Sarta Gusti maparin tanda ka Kain, sangkan sing saha anu manggihan manéhna henteu maéhan manéhna. Kajadian 4:15.

The Mark of Rebellion

Tanda Pambarontakan

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.

Kain narima tanda pambarontakanana. Tanda pambarontakanana éta dipikaharti minangka pépéling ka umat manusa yén lamun maranéhna maéhan Kain, maranéhna bakal narima hukuman ti Allah tujuh kalieun. Tina hiji jihat, tanda éta bisa dipikaharti minangka panyalindungan anu dipasihkeun ku Allah ka Kain, tapi sacara profétis tanda éta sajajar jeung tanda pambarontakan anu jadi pépéling dina kitab pamungkas dina Alkitab. Tanda sato galak dina kitab oméga, Wahyu, geus digambarkeun sacara tipologis ku tanda pambarontakan Kain dina kitab alfa, Kajadian. Pépéling anu kasirat dina tanda Kain nyaéta yén sing saha waé anu némbongkeun watek anu sarua jeung watek Kain ogé bakal ditolak sarta dihakiman ku Allah. Tanda dina diri Kain sajajar jeung tanda sato galak, sarta pépéling éta negeskeun paréntah sangkan ulah nyonto pambarontakan Kain anu maéhan dulurna, anu dina Wahyu digambarkeun minangka gambar sato galak. Nyonto kalakuan Kain téh sarua jeung ngawangun gambar Kain. Kain dibéré hukuman éksékutif tujuh kalieun, sarta dina turunan kagenep ti Kain, Lamekh nganyatakeun yén manéhna geus ngalakukeun deui dosa bapana, tapi hukumanna bakal tujuh kali tujuh puluh.

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.

Jeung Lamech nyarita ka pamajikan-pamajikanana, Adah jeung Zillah, Dengekeun sora kaula; hé pamajikan-pamajikan Lamech, regepkeun ucapan kaula: sabab kaula geus maéhan saurang lalaki lantaran manéhna ngaraheutkeun kaula, sarta saurang nonoman lantaran manéhna nganyenyeri kaula. Lamun Cain bakal dibéla ku pamalesan tujuh kali lipet, saéstuna Lamech tujuh puluh tujuh kali lipet. Kajadian 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.

Ayat saméméhna téh anu kahiji tina ngan tilu kali angka-angka dina Firman Allah ditepikeun dina wangun pangalian. Anu pamungkas téh sarua jeung anu kahiji.

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.

Lajeng Petrus ngadeuheus ka Anjeunna sarta unjukan, “Gusti, kedah sabaraha kali abdi ngahampura dulur abdi anu ngalakukeun dosa ka abdi? Naha dugi ka tujuh kali?” Waler Yesus ka anjeunna, “Kami nyebutkeun ka maneh, lain nepi ka tujuh kali, tapi nepi ka tujuh puluh kali tujuh.” Mateus 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.

Tujuh puluh dikalikeun tujuh sarua jeung opat ratus salapan puluh, sarta dina sajarah suci aya tilu mangsa anu masing-masing lilana opat ratus salapan puluh taun, sarta unggal-unggalna ngagambarkeun hiji mangsa pacobaan. Mangsa opat ratus salapan puluh taun téh digambarkeun pikeun tempat suci, pikeun raja-raja, jeung pikeun bala tentara. Mangsa pikeun raja-raja dimimitian ku pangistrénan Saul dina taun 1097 SM sarta lumangsung nepi ka pangepungan kahiji ku Nebuchadnezzar, nalika Daniel diboyong jadi tawanan dina taun 607 SM.

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.

Mangsa pacobaan salila opat ratus salapan puluh taun anu ditangtukeun pikeun tempat suci dimimitian ku pangbaktian Bait Suci Suléman dina taun 1006 SM sarta lumangsung nepi ka pangbaktian Bait Suci pascapangbuangan dina taun 516 SM. Ari pikeun balad, mangsa opat ratus salapan puluh taun éta lumangsung ti taun 457 SM nepi ka taun 34 M.

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.

Dimimitian ku talatah pépéling ngeunaan panghakiman tujuh kali lipet katut tanda Kain, tuluy nepi ka tujuh puluh kali tujuh lipetna Lameh, runtuyan ieu ngalambangkeun mangsa pacobaan simbolis salila opat ratus salapan puluh taun. Pambarontakan anu dilambangkeun ku tanda Kain digambarkeun beuki lila beuki ngaronjat, luyu jeung alesan anu ngajurung Allah pikeun ngadatangkeun caah gedé.

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.

Sarta Allah ningali yén kajahatan manusa di bumi kacida gedéna, sarta yén unggal angen-angen dina pikiran haténa téh salawasna ngan ukur jahat. Sarta PANGERAN kaduhung lantaran Anjeunna parantos ngajadikeun manusa di bumi, sarta manah-Na nalangsa. Sarta PANGERAN ngadawuh, Kami baris ngabasmi manusa anu geus Kami ciptakeun tina beungeut bumi; boh manusa, boh sasatoan, boh sato anu ngarayap, boh manuk-manuk di awang-awang; sabab Kami kaduhung geus ngajadikeun maranéhna. Kajadian 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.

Lamech dina generasi kagenep garis katurunan Cain dipidangkeun minangka golongan jalma barontak anu dicirian, sabalikna ti Lamech tina garis katurunan Seth. Kasaksian ti duanana Lamech nuduhkeun hiji panutupan mangsa pangujian: anu hiji ku ungkara angka 490, anu séjén ku maotna. Duanana ngandung perlambang angka anu langsung patali jeung susunan tilu unsur garéja anu jaya. Lamech ti katurunan Cain sajajar jeung tilu mangsa anu lilana masing-masing 490 taun pikeun raja-raja, tempat suci, jeung bala tentara, sarta Lamech ti katurunan Seth ngandung segel angka tujuh pikeun nabi, imam, jeung raja. Lamech ti katurunan Seth téh malaikat kadua tina tilu malaikat dina Wahyu opat belas, sarta Lamech ti katurunan Cain téh malaikat katilu anu nepikeun pépéling ngeunaan sato galak, gambarna, tanda, jeung angka ngaranna. Wahyu opat belas, ayat 9/11, nuduhkeun jalma-jalma anu narima laknat Cain.

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.

Sarta malaikat anu katilu nuturkeun maranéhna, pokna ku sora tarik, Lamun aya jalma anu nyembah ka sato galak jeung arcana, sarta narima tandana dina tarangna atawa dina leungeunna, jalma éta ogé bakal nginum anggur bebendu Allah, anu dituang tanpa campuran kana cangkir murka-Na; sarta manéhna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba: Sarta haseup siksaan maranéhna naék salalanggengna: sarta maranéhna moal aya reureuhna boh beurang boh peuting, nyaéta anu nyembah ka sato galak jeung arcana, jeung saha waé anu narima tanda ngaranna. Wahyu 14:9–11.

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

Wahyu 15:2 nétélakeun saha jalma-jalma anu dilambangkeun ku Lamech ti garis turunan Seth:

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.

Sarta sim kuring ningali anu lir sagara kaca pacampur jeung seuneu: sarta jalma-jalma anu geus ngéléhkeun sato galak éta, gambarna, tandana, jeung wilangan ngaranna, narangtung dina sagara kaca éta, bari nyarekel kacapi-kacapi Allah. Wahyu 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.

Lamech ti turunan Seth nandaan katutupna panto ku pupusna. Lamech ti turunan Cain nandaan katutupna panto sanggeus mangsa pangulujian anu lilana opat ratus salapan puluh taun. Tanda Cain kudu ditingali minangka pépéling pikeun nyingkahan watek anu némbongkeun tilu ciri profétik utama. Anjeunna nolak milu ibadah ka Allah nurutkeun pituduh Allah; anjeunna némbongkeun amarah anu ngagedur ku dengki sarta maéhan adi lalakina, sarta anu katilu, anjeunna nolak tobat.

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.

Cain geus ngalanggar papan kahiji tina Sapuluh Paréntah, anu nétélakeun hubungan umat manusa jeung Allah, sedengkeun papan kadua nétélakeun hubungan manusa jeung sasamana. Tanda pangdorakaanana némbongkeun yén manéhna henteu tunduk kana hukum sarta henteu tobat. Cain jeung Lamech némbongkeun katutupna panto malaikat katilu dina mangsa hukum poé Minggu anu bakal geura datang. Enoch, Methuselah, Lamech, jeung Noah ngalambangkeun sajarah anu dimimitian ku datangna malaikat kahiji, anu dilambangkeun ku Enoch, datangna Lamech minangka malaikat kadua, datangna Methuselah minangka panggero tengah peuting anu méré kawasa kana amanat malaikat kadua ti Lamech, tuluy Noah minangka malaikat katilu némbongkeun katutupna panto dina caah gedé.

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.

Lamech pupus lima taun saméméh caah gedé, sarta éta nandaan lima taun simbolis saméméh panto ditutup nalika undang-undang poé Minggu anu sakeudeung deui bakal diberlakukeun. Nya dina pupusna Lamech dina umur 777 taun éta panyegelan garéja anu jaya téh diréngsékeun. Tuluy, tujuh poé saméméh panto bahtera ditutup sacara adikodrati, sato-sato mimiti arasup ka jero bahtera.

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.’

Poé maotna Metusalah téh mangrupa poé kahiji tina tujuh poé éta. Panggeuing pamungkas saméméh panto ditutup téh mangrupa amanat anu ngawengku dua bagian, nyaéta pintonan visual sasatoan anu dibarengan ku laksanana hiji nubuat anu geus diwawarkeun sapanjang riwayat hirup manusa pangkolotna anu kungsi maot. Nubuat éta kakandung dina ngaran Metusalah, anu hartina ‘nalika manéhna maot, éta bakal datang.’

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.

Luyu jeung katangtuan nubuat, amanat pangéling pamungkas pikeun umat manusa kudu mangrupa amanat anu diwangun ku dua bagian, sakumaha digambarkeun ku migrasi sato-sato salila tujuh poé anu dimimitian ku pupusna Metusalah minangka kacumponan nubuat Henokh anu diémbarkeun ngaliwatan ngaran putrana. Mangsa tujuh poé migrasi sato-sato éta nuduhkeun yén amanat dua bagian, nyaéta pupusna Metusalah jeung sato-sato anu migrasi, téh mangrupa amanat panyegelan ti malaikat katilu. Yesus salawasna ngagunakeun awal pikeun ngagambarkeun ahir, sarta dina kitab Wahyu, malaikat katilu dina Wahyu dalapan welas diiluan ku sora kadua dina ayat opat, sakumaha sora panggero tengah peuting ngagabung jeung amanat malaikat kadua. Amanat pangéling pamungkas salawasna ditepikeun minangka amanat ka jero jeung ka luar, sakumaha digambarkeun ku patalian dina nubuat antara jamaah-jamaah jeung segel-segel dina kitab Wahyu. Amanat pangéling pamungkas dina Daniel sabelas nyaéta amanat ti kalér jeung wétan. Metusalah jeung sato-sato anu migrasi mangrupa amanat pangéling pamungkas anu diwangun ku dua bagian dina jaman Nuh.

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.

Pupusna Lamech anu ditandaan ku angka 777 saluyu jeung mimiti pangepungan, nalika istri Ezekiel pupus. Nya di dinya jalma-jalma anu satia, anu dilambangkeun ku galur turunan Seth, disegel, sarta nya di dinya ogé jalma-jalma anu dilambangkeun ku galur turunan Cain narima tanda. Enoch téh anu katujuh ti Adam, sarta anjeunna ngalambangkeun pananda jalan alfa dina hiji mangsa anu dipungkas ku boh generasi pamungkas boh generasi munggaran, anu duanana dilambangkeun ku angka dalapan. Duanana Lamech nuduhkeun panutupan mangsa pacobaan, sarta pupusna Lamech ngalambangkeun panto mangsa pacobaan anu geus ditutup dina mimiti pangepungan.

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.

Enoch mangrupa alfa dina sajarah nubuat, sarta ku kaharusan nubuat, anjeunna kudu ngaidéntifikasi hiji oméga dina sajarah nubuat. Oméga éta diwakilan ku dalapan jiwa anu pindah ti dunya heubeul ka dunya anyar tanpa ngarasakeun maot. Enoch jeung dalapan jiwa éta henteu ngalaman maot saméméh maranéhna nepi ka bumi anyar. Dunya heubeul lekasan dina tujuh poé mangsa migrasi sasatoan, sarta dunya anyar dimimitian ku tujuh poé tanpa hujan. Saterusna, mimiti dina poé ka-17, salila lima bulan ngan ukur hujan anu turun, nepi ka Allah nahan hujan dina ahir lima bulan éta, dina poé katujuh belas.

Five Months

Lima Bulan

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.

Aya dua saksi ngeunaan lima bulan dina Wahyu bab salapan, sarta aya tilu nubuat waktu anu béda-béda dina éta bab. Lima bulan anu kahiji ditétélakeun dina ayat lima; lima bulan anu kadua aya dina ayat sapuluh, sarta tilu ratus salapan puluh hiji taun jeung lima belas poé aya dina ayat lima belas. Ayat 5, 10, jeung 15 nuduhkeun nubuat waktu ngeunaan Islam kalayan dua saksi ngeunaan lima bulan dina awal mangsa nubuat éta. Ayat 5 jeung 10 duanana nuduhkeun mangsa lima bulan, ku kituna, baris demi baris, ayat lima jeung ayat sapuluh lamun dijumlahkeun hasilna lima belas. Jadi, lima bulan anu kahiji téh 15, sarta tilu ratus salapan puluh hiji taun jeung lima belas poé ditétélakeun dina ayat 15. Runtuyan jeung struktur ayat 5, 10, jeung 15 nuduhkeun dua angka lima belas, sarta dina dua ayat kahiji anu lamun dijumlahkeun hasilna lima belas, aya dua nubuat waktu anu masing-masing lilana saratus lima puluh taun.

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.

Ayat lima belas ngébréhkeun nubuat ngeunaan waktu anu lilana tilu ratus salapan puluh hiji taun jeung lima belas poé. Kristus parantos ngarajut angka lima belas kana tilu ayat, sarta ku ngagunakeun waktu nubuat anu dipedar dina ayat-ayat éta kénéh, Mantenna ngabédakeun angka 15 anu digambarkeun ku cara ngajumlahkeun ayat lima jeung ayat sapuluh, sangkan ngahasilkeun dua kali lima belas nalika dijajarkeun jeung ayat lima belas. Saterusna, Kristus mungkas sakabéh tilu nubuat anu silih patali éta ku lima belas poé.

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.

Konci pasal ieu nyaéta perang Nineveh dina taun 627, anu dituturkeun lima taun ti harita, dina taun 632, ku pupusna Mohammed anu ngamimitian nubuat lima bulan anu kahiji. Sapuluh taun sanggeus Mohammed pupus, bala tentara Persia ditumpes, luyu jeung ramalan Mohammed yén dua kakawasaan, nyaéta Persia jeung Roma, duanana bakal diéléhkeun. Ku kituna, Wahyu pasal salapan dimimitian ku hiji garis sajarah anu titik awalna nyaéta perang Nineveh antara Persia jeung Roma. Tuluy, lima taun ti harita Mohammed pupus, sahingga ngamimitian mangsa saratus lima puluh taun dina ayat lima. Sapuluh taun ti harita, Persia diéléhkeun dina perang Nahavand dina taun 642. Islam nyebut perang Nahavand téh “kameunangan tina sagala kameunangan.” Lima belas taun kahiji dina Wahyu pasal salapan ngagambarkeun hiji mangsa lima taun anu dituturkeun ku sapuluh taun. Nubuat waktu anu pamungkas réngsé dina tanggal 11 Agustus 1840. Sapuluh poé saméméh kajadian éta, Josiah Litch medalkeun ramalanana anu geus diropéa ngeunaan lekasanana supremasi Ottoman. Lima belas poé pamungkas Islam dina Wahyu pasal salapan dibagi ku karya Josiah Litch jadi lima poé, dituturkeun ku sapuluh poé, lantaran Yesus salawasna ngagambarkeun ahir ku awal.

We will continue these things in the next article.

Urang bakal nuluykeun pedaran ngeunaan hal-hal ieu dina artikel salajengna.