In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Katika sura ya nne na ya tano za kitabu cha Mwanzo, nasaba ya Kaini inatofautishwa na nasaba ya Sethi.
Good Lamech and Bad Lamech
Lameki Mwema na Lameki Mwovu
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.
Nasaba hizo mbili zinawakilisha tofauti kati ya waliopotea na waliookolewa, na baadhi ya wazao wa nasaba hizo mbili wanawakilisha ‘ishara za wazao’ zinazolingana za nasaba hizo zinazotofautishwa. Kaini anawakilisha kundi la watu wasiotubu dhambi, ambao huombolezea tu hali yao wenyewe.
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.
Naye akasema, Umefanya nini? Sauti ya damu ya ndugu yako inanililia kutoka ardhini. Na sasa umelaaniwa katika ardhi, iliyofungua kinywa chake kupokea damu ya ndugu yako kutoka mkononi mwako; utakapoilima ardhi, haitakupa tena nguvu zake; utakuwa mtoro na mzururaji duniani. Kaini akamwambia Bwana, Adhabu yangu ni kubwa kuliko niwezavyo kuistahimili. Tazama, leo umenifukuza kutoka katika uso wa dunia; nami nitafichwa mbali na uso wako; nitakuwa mtoro na mzururaji duniani; na itakuwa kwamba kila atakayenikuta ataniua. Bwana akamwambia, Kwa hiyo yeyote atakayemuua Kaini, kisasi kitalipizwa juu yake mara saba. Bwana akamtia Kaini alama, ili yeyote atakayemkuta asimuue. Kaini akaondoka mbele za Bwana, akakaa katika nchi ya Nodi, upande wa mashariki wa Edeni. Mwanzo 4:10–16.
Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.
Kaini anawakilisha kundi la watu wasiotubu ambao huzingatia tu hali yao wenyewe ya kusikitisha, ambayo wamejiletea kwa kukataa kujitahidi kutenda mema.
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.
Bali hakumtakabali Kaini wala sadaka yake. Kaini akaghadhibika sana, na uso wake ukakunjamana. Bwana akamwambia Kaini, Kwa nini umeghadhibika? Na kwa nini uso wako umekunjamana? Ukitenda vyema, je, hutakubaliwa? Na usipotenda vyema, dhambi inakuotea mlangoni. Nayo itakutamani wewe, nawe utaitawala. Mwanzo 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Vifo Sita—Alfa Tatu na Omega Tatu
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.
Katika makala zilizotangulia tulibainisha kuwa Henoko ni ishara ya malaika wa kwanza, Lameki ni ishara ya malaika wa pili, Methusela ni kilio cha usiku wa manane, na Nuhu ni malaika wa tatu. Lameki wa ukoo wa Sethi alikufa akiwa na umri wa miaka mia saba na sabini na saba, miaka mitano kabla ya gharika iliyotokea wakati Methusela alipokufa. Kifo cha Lameki kilifuatiwa miaka mitano baadaye na kifo cha Methusela, na kwa hiyo vifo vyao ni vielelezo vya kifo cha mke wa Ezekieli, ambacho kilifuatiwa mwaka mmoja na nusu baadaye (1.5) na kifo cha Yerusalemu, mke wa Mwanakondoo.
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.
Nami Yohana nikauona mji ule mtakatifu, Yerusalemu mpya, ukishuka kutoka mbinguni kwa Mungu, umeandaliwa kama bibi-arusi aliyepambwa kwa ajili ya mumewe. Ufunuo 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.
Vifo vya alfa vya mke wa Ezekieli na vya Lameki, vinavyounganishwa na vifo vya omega vya Yerusalemu na vya Methusela, vilikuwa vielelezo vya kifo cha Yohana Palaiologos, kilichofuatwa miaka mitano baadaye na kifo cha Konstantino wa kumi na moja juu ya kuta za Konstantinopoli. Mfuatano wa Lameki unabainisha miaka mitano, ukiwa na kipindi cha siku saba cha uhamaji wa wanyama mwishoni. Mfuatano wa Roma ya Mashariki unawakilisha miaka mitano, na pia kipindi cha miaka minne ndani ya jumla hiyo ya miaka mitano. Mfuatano wa Ezekieli unawakilisha miaka miwili na pia mwaka mmoja nukta tano (1.5). Mfuatano wa Ezekieli unaohusu Babeli kuiharibu Yerusalemu unalingana na uharibifu wa pili wa Yerusalemu uliofanywa na Roma kuanzia mwaka 66 hadi mwaka 70. Mfuatano wa Roma wa uharibifu wa Yerusalemu unatoa kipindi cha miaka minne na pia kipindi cha miaka mitatu na nusu. Kila mmoja wa mifuatano hiyo minne ya kiishara ulitoa si kipindi kimoja, bali vipindi viwili vya kiishara katika ushuhuda wake wa kinabii.
Lamech, John Palaiologos and Ezekiel’s wife represent the alpha waymark of a period of time that ends with an omega death. Two of the three lines represent a siege that ends with the death of their respective counterparts. The other ends with the animals getting on the ark. The omega counterpart aligns Noah’s flood with the destruction of Jerusalem and the destruction of the walls of Constantinople. All three omega symbols represent the close of probation at the soon-coming Sunday law.
Lameki, John Palaiologos na mke wa Ezekieli wanawakilisha alama ya alfa ya kipindi cha wakati kinachoishia kwa kifo cha omega. Mistari miwili kati ya hiyo mitatu inawakilisha kuzingirwa kunakoishia kwa vifo vya wahusika wanaolingana nao katika mistari husika. Mstari mwingine unaishia kwa wanyama kuingia ndani ya safina. Alama sambamba ya omega inalinganisha gharika ya Nuhu na kuangamizwa kwa Yerusalemu na kubomolewa kwa kuta za Konstantinopoli. Alama zote tatu za omega zinawakilisha kufungwa kwa mlango wa rehema wakati wa sheria ya Jumapili itakayokuja hivi karibuni.
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.
Bila shaka, hakukuwa na mazingiro katika ushuhuda wa safina ya Nuhu, lakini lazima kungekuwa na njia ya kupandia ili kuwezesha kuingia ndani ya safina. Ikiwa njia hiyo ya kupandishia mizigo inachukuliwa kuwa mfano wa tuta la kuzingiria, basi shuhuda zote tatu za kifo zinabainisha mazingiro. Katika mfululizo wa matukio ya kuangamizwa kwa Yerusalemu na Warumi kuanzia mwaka wa 66 hadi wa 70, kulikuwa na mazingiro yaliyofanywa na Cestius mwaka wa 66 na mazingiro ya pili yaliyofanywa na Titus mwaka wa 70.
Four Years
Miaka Minne
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.
Miaka minne inayomalizika kwa kuzingirwa kwa Konstantinopoli mwaka wa 1453 inawakilisha kipindi cha pili cha miaka minne katika unabii wa “miezi mitano” unaohusu Uislamu katika Ufunuo sura ya tisa. Kipindi cha kwanza cha miaka minne katika unabii wa “miezi mitano” kilikuwa cha kuanzia mwaka wa 1333 hadi mwaka wa 1337, wakati wa kuzingirwa kwa Nikomedia. Kuzingirwa huko pia kuliwakilisha mwisho wa miaka thelathini na minane tangu tarehe 27 Julai 1299. Kuangamizwa kwa Yerusalemu mara mbili, kuangamizwa kwa Konstantinopoli mara moja, gharika na kuzingirwa kwa Nikomedia ni mashahidi watano wa kampeni ya Panium ya kuanzia mwaka wa 200 KK hadi mwaka wa 198 KK, ambayo ingekuwa shahidi wa sita, na kuna wengine kadhaa.
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.
Matukio yote mawili ya kuangamizwa kwa Yerusalemu yanaoanishwa kwa urahisi, “mstari juu ya mstari.” Gharika na mstari wa Roma ya Mashariki vinaoanishwa kwa msingi wa vifo vya alfa na omega vinavyopatikana katika vyote viwili. Kampeni ya kijeshi ya Panium inaoanishwa mahsusi na mstari wa Ezekieli wa mwaka wa 587 KK, kwa kuwa kila kimoja cha vipindi hivyo viwili vya kuzingirwa kinawakilisha miaka miwili. Panium inawakilishwa katika mstari wa kumi na tano wa Danieli kumi na moja, unaotangulia mstari wa kumi na sita unaowakilisha sheria ya Jumapili inayokuja hivi karibuni, kama ilivyokuwa pia kwa matukio ya kuangamizwa kwa Yerusalemu katika mwaka wa 586 KK na mwaka wa 70 BK. Kipindi cha miaka miwili cha vita vya Panium na kuzingirwa kwa Sidoni kinaingiza kila mmoja wa mistari hii katika historia iliyofichika ya Danieli kumi na moja mstari wa arobaini.
A Sign
Ishara
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.
Alama ya kwanza ya njia ya kinabii katika mazingiro yaliyohusiana na maangamizi yote mawili ya Yerusalemu inawakilisha ishara; Cestius katika mwaka wa 66 na kifo cha mke wa Ezekieli vyote viwili vilikuwa ishara za alfa. Lameki pia ni alama ya kwanza ya njia, na kwa hiyo, kwa ushuhuda wa wawili, Lameki pia ni ishara. Umri wake wa miaka 777 unawakilisha ishara ya kanisa lenye ushindi ambalo limeundwa na vipengele vitatu: nabii, kuhani na mfalme.
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.
Tena niliwapa sabato zangu, ziwe ishara kati yangu na wao, ili wapate kujua kwamba mimi ndimi Bwana niwatakasaye. Ezekieli 20:12.
300 Years
Miaka 300
Enoch, who was the seventh from Adam in Seth’s line, walked with God for 300 years and was taken into heaven. ‘300’ is a symbol of the three hundred 1843 pioneer charts, the corresponding three hundred Millerite preachers and also Gideon’s army of three hundred. Enoch, the Millerite preachers and Gideon’s three hundred represent the one hundred and forty-four thousand. Samson took 300 foxes and tied them together in pairs, thus identifying 150 and a symbol that is tied together that totals three hundred.
Henoko, aliyekuwa wa saba tangu Adamu katika ukoo wa Sethi, alitembea pamoja na Mungu kwa miaka 300 na akachukuliwa mbinguni. ‘300’ ni ishara ya chati mia tatu za waanzilishi za mwaka 1843, ya wahubiri Wamileri mia tatu wanaolingana nazo, na pia ya jeshi la Gideoni la watu mia tatu. Henoko, wahubiri Wamileri na wale watu mia tatu wa Gideoni wanawakilisha wale elfu mia moja na arobaini na nne. Samsoni alichukua mbweha 300 na kuwafunga pamoja wawiliwawili, hivyo kuonyesha 150 na ishara iliyofungwa pamoja ambayo jumla yake ni mia tatu.
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.
Na Samsoni akaenda akawakamata mbweha mia tatu, akachukua mienge, akawaweka mkia kwa mkia, akaweka mwenge katikati ya kila mikia miwili. Naye alipokwisha kuiwasha moto mienge hiyo, akawaachia waende katika nafaka ya Wafilisti iliyosimama, akateketeza matita na nafaka iliyosimama, pamoja na mashamba ya mizabibu na mizeituni. Waamuzi 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Unabii mbili za miezi mitano kuhusu Uislamu katika sura ya tisa ya Ufunuo zinabainisha “moto” na “mikia” kuwa sifa za Uislamu.
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.
Na hivi ndivyo nilivyowaona farasi katika maono hayo, na wale waliowapanda, wakiwa na dirii za moto, za yakuti samawi, na za kiberiti; na vichwa vya farasi hao vilikuwa kama vichwa vya simba; na katika vinywa vyao kulitoka moto na moshi na kiberiti. Kwa hayo matatu theluthi ya wanadamu iliuawa, kwa moto, na kwa moshi, na kwa kiberiti, vilivyotoka katika vinywa vyao. Kwa maana nguvu zao ziko katika vinywa vyao, na katika mikia yao; kwa maana mikia yao ilikuwa kama nyoka, nayo ilikuwa na vichwa, na kwa mikia hiyo hudhuru. Ufunuo 9:17–19.
The power of Islam is both in their mouths and their tails.
Nguvu za Uislamu zimo katika vinywa vyao na pia katika mikia yao.
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.
Nao walikuwa na mikia kama ya nge, na katika mikia yao kulikuwa na miiba: nao walikuwa na uwezo wa kuwadhuru wanadamu kwa miezi mitano. Nao walikuwa na mfalme juu yao, naye ni malaika wa shimo lisilo na mwisho, ambaye jina lake kwa lugha ya Kiebrania ni Abaddon, lakini kwa lugha ya Kiyunani jina lake ni Apollyon. Ufunuo 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.
Nguvu za Uislamu za kutesa na kuua zimo katika vinywa vyao na pia katika mikia yao, nazo hutoka katika vinywa vyao na mikia yao.
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.
Kwa hiyo Bwana atamkatilia mbali Israeli kichwa na mkia, tawi na unyasi, katika siku moja. Mzee mwenye kuheshimiwa ndiye kichwa; na nabii afundishaye uongo ndiye mkia. Kwa maana viongozi wa watu hawa huwapotosha; na wale wanaoongozwa nao huangamizwa. Isaya 9:14–16.
Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.
Uislamu na Israeli vinahusiana kinabii, kwa kuwa vyote viwili ni watoto wa Ibrahimu, na katika kila nasaba “kichwa” ni “mzee mwenye kuheshimiwa” na “mkia” ni “nabii afundishaye uongo.” Kwa upande wa Uislamu, nabii wa kale aliyefundisha uongo ni Mohammed. Kurani inawakilisha uongo unaowachochea nzige wa Uislamu, na mzee mwenye kuheshimiwa ni uongozi wao wa kisiasa. Uislamu unaongozwa na uendeshaji wa dola (kinywa), unaochochewa na uongo wa Kurani (mkia). Mbweha mia tatu wa Samsoni waligawanywa katika makundi mawili ya miezi mitano yatakayotesa na kuua kwa moto, moshi na kiberiti.
Fire, Smoke and Brimstone
Moto, Moshi na Kiberiti
Fire, smoke and brimstone bear the prophetic characteristics of the three angels. The first and last are types of fire. The root of “brimstone” represents a divine flashing. Fire is a symbol of a message; the smoke is the effect of the message and the brimstone identifies a religious message. All three are counterfeits of the true message of the three angels of Revelation fourteen. The iron breastplate is represented as fire, jacinth and brimstone. It counterfeits the breastplate of the high priest. The high priest’s breastplate represents the one hundred and forty-four thousand as twelve human jewels that are combined with the Divinity, represented by the Urim and Thummim. Ancient jacinth was a dark blue-black, or dusky purple. The jacinth of the breastplate of Islam corresponds to the smoke that issues from the mouths (state) and tails (church) of Islam.
Moto, moshi na kiberiti vina sifa za kinabii za wale malaika watatu. Kipengele cha kwanza na kile cha mwisho ni aina za moto. Mzizi wa neno “kiberiti” unawakilisha mmuliko wa kimungu. Moto ni ishara ya ujumbe; moshi ni athari ya ujumbe huo, na kiberiti kinatambulisha ujumbe wa kidini. Vyote vitatu ni miigo bandia ya ujumbe wa kweli wa malaika watatu wa Ufunuo sura ya kumi na nne. Dirii ya chuma ya kifuani inaonyeshwa kama moto, hiakintho na kiberiti. Ni mwigo bandia wa kifuko cha kifuani cha kuhani mkuu. Kifuko cha kifuani cha kuhani mkuu kinawawakilisha wale elfu mia moja arobaini na nne kama vito kumi na viwili vya kibinadamu vilivyounganishwa na Uungu, unaowakilishwa na Urimu na Thumimu. Hiakintho ya kale ilikuwa na rangi ya buluu-nyeusi iliyokolea, au zambarau yenye weusi. Hiakintho ya dirii ya kifuani ya Uislamu inalingana na moshi unaotoka katika vinywa (dola) na mikia (kanisa) ya Uislamu.
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.
Kutwaliwa kwa Henoko mbinguni baada ya kutembea na Mungu kwa miaka 300 kunaihusianisha namba 300 na ujumbe wa malaika wa kwanza uliokuja mwaka wa 1798. Ujumbe huo wa malaika wa kwanza ulitiwa nguvu tarehe 11 Agosti 1840, kwa kutimizwa kwa unabii wa miezi mitano katika Ufunuo sura ya tisa. Vipindi viwili vya miezi mitano katika sura hiyo vimeunganishwa mstari juu ya mstari. Ni hivi karibuni tu ilipotambuliwa kwamba miezi mitano ya mstari wa tano na ile ya mstari wa kumi ni vipindi viwili tofauti vya miaka mia moja na hamsini kila kimoja. Ukweli huo ulipotambuliwa, Samsoni aliwafunga mbweha pamoja katika jozi mia moja na hamsini.
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.
Katika historia ya kinabii ya Samsoni (jina linalomaanisha “jua”), “moshi” uliotoka shimoni wakati ufunguo ulipowakilishwa na vita vya Ninawi ulilifunika jua kwa giza. Wafuasi wa Miller walitambua kwa usahihi kwamba kufunikwa kwa jua na moshi wa shimo la Uislamu kulikuwa ni kufunikwa kwa injili ya Kristo, inayowakilishwa na jua (Samsoni). Pia kuna mahusiano mengine kadhaa kati ya ushuhuda wa Samsoni na Uislamu unaoelezwa katika Ufunuo sura ya tisa hadi ya kumi na moja.
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.
Nambari tatu inajitokeza katika historia ya Samsoni kupitia siku tatu walizopewa wageni wa harusi kutegua kitendawili. Samsoni ana uhusiano na wanawake watatu: mkewe wa Timna, kahaba na Delila. Roho wa Bwana anamjia Samsoni mara tatu: wakati wa tukio la simba, huko Ashkeloni na huko Lehi. Samsoni anampa Delila majibu matatu ya uongo kabla ya kumwambia ukweli. Nambari tatu inawakilisha Uungu, pamoja na uungu bandia wa joka, mnyama na nabii wa uongo, na pia muundo wenye sehemu tatu wa kanisa lenye ushindi.
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.
Thelathini ni namba ya kuhani, na kulikuwa na waandamani thelathini waliopelekwa kwenye karamu ya harusi ya Samsoni. Kisha Samsoni aliweka dau la mashuka thelathini na mavazi thelathini ikiwa wageni wangeweza kutegua kitendawili hicho. Kitendawili chake kilipofichuliwa kwa usaliti, Samsoni aliwaua watu thelathini wa Ashkeloni ili kulipa dau hilo. Namba thelathini ni fungu la kumi la kinabii la 300, na, sambamba na kutembea kwa Henoko pamoja na Mungu kwa miaka mia tatu, mbweha mia tatu ambao Samsoni aliwakamata na kuwafunga pamoja katika jozi mia moja na hamsini wanahusiana na unabii mbili za miezi mitano katika Ufunuo sura ya tisa, zinazounganishwa kwa mbinu ya mstari juu ya mstari. Mia tatu ni fungu la kumi la kinabii la elfu tatu, na elfu tatu huwakilisha masalio, yawe masalio ya wenye haki kama yanavyowakilishwa na wale walioongoka wakati wa Pentekoste, au masalio ya wasio na haki kama yanavyowakilishwa na wale waliouawa na Walawi wakati wa uasi wa ndama wa dhahabu.
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.
Uasi wa ndama wa dhahabu na waongofu wa siku ya Pentekoste vyote viwili vinawiana kiunabii katika sheria ya Jumapili inayokuja hivi karibuni. Kundi moja la masalio linawakilisha masalio kutoka miongoni mwa watu wa agano la Mungu na masalio kutoka miongoni mwa wale walio nje ya zizi la watu wa agano la Mungu. Mara ya kwanza idadi ya elfu tatu inapotajwa katika ushuhuda wa Samsoni, inawahusu Wayahudi waliomchukua Samsoni mateka ili kuwaridhisha Wafilisti, na mara ya pili inawahusu Wafilisti. Hukumu huanza katika nyumba ya Mungu, na baada ya hapo huwafikia watenda kazi wa saa ya kumi na moja ambao bado wako Babeli. Ushuhuda wa Samsoni unaunga mkono elfu tatu kama ishara ya masalio, na pia unaunga mkono mfuatano wa mchakato wa hukumu. Henoko alikwenda pamoja na Mungu kwa miaka mia tatu, hivyo akiwakilisha masalio ya watu wa agano la Mungu ambao hawaonji mauti. Masalio hayo ni wale elfu mia moja na arobaini na nne ambao katika sura ya saba ya Ufunuo wanatofautishwa na mkutano mkubwa.
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.
Zaka ya 300 ni 30, ambayo ni ishara ya kuhani, na zaidi ya hayo, namba tatu, ikiwa ni zaka ya thelathini, inawakilisha Uungu, na vilevile uungu bandia wa joka, mnyama na nabii wa uongo. Namba tatu pia inawakilisha mgawanyiko wa sehemu tatu wa kanisa lenye ushindi linalowakilishwa na Mfalme Daudi aliyeanza kutawala alipokuwa na umri wa miaka thelathini, kuhani Yusufu aliyeanza kuhudumu alipokuwa na umri wa miaka thelathini na nabii na kuhani Ezekieli aliyeanza huduma yake ya miaka ishirini na miwili katika mwaka wa thelathini wa mzunguko wa kumi na saba wa yubile. Akiwa kuhani, angekuwa na umri wa miaka thelathini.
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.’
Kila kimoja kati ya vyombo vitatu vya kiishara vinavyowakilishwa kama nabii, kuhani na mfalme hupokea muhuri wa Mungu wa Sabato ya siku ya saba kwenye alama ya njiani inayoashiria mwanzo wa kuzingirwa. Mashahidi wawili wa kifo, pamoja na shahidi msaidizi wa kuangamizwa kwa Yerusalemu katika mwaka wa 66, wanakuwa mashahidi watatu wanaothibitisha kwamba alama ya njiani ya kuzingirwa ni ‘ishara.’
The Waymark of Transition
Alama ya Njia ya Mpito
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.
Kuzingirwa kunapoanza, kanisa la Mungu lililoshinda lenye sehemu tatu linatiwa muhuri, kama linavyowakilishwa na Lameki. Kifo cha mke wa Ezekieli kinaonyesha kwamba katika alama hiyohiyo ya njia, watu wa agano wa hapo awali wanapitwa kabisa. Alama hiyo ya njia inaonyesha mpito kutoka Laodikia kwenda Filadelfia, ambao pia unaonyeshwa kama kanisa linalopigana likibadilika na kuwa kanisa lililoshinda, na hivyo kuwa kanisa la nane ambalo ni miongoni mwa yale saba. Alama hiyo ya njia katika historia ya malaika wa tatu ya wafuasi wa Miller, iliyoanzia tarehe 22 Oktoba 1844 hadi uasi wa mwaka 1863, iliwakilisha kipindi cha mwaka 1856, wakati James na Ellen White wote wawili walipoanza kulitambua vuguvugu hilo kuwa la Laodikia. Mwaka 1856 vuguvugu la wafuasi wa Miller la Filadelfia lilibadilika na kuwa vuguvugu la wafuasi wa Miller la Laodikia. Miaka saba baadaye vuguvugu la wafuasi wa Miller la Laodikia lilifikia mwisho wake wakati vuguvugu hilo lilipokuwa Kanisa la Waadventista Wasabato la Laodikia.
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.
Alama hiyo ya njia pia inawakilishwa kwa mfano na mwaka 313, kanisa la Smirna lilipofikia mwisho na kanisa la Pergamo lilipoanza. Kwa pamoja, mpito wa mwaka 1856 kutoka kanisa lenye haki la Filadelfia kwenda kanisa lisilo na haki la Laodikia unawiana na mpito kutoka kanisa lenye haki la Smirna kwenda kanisa lisilo na haki la Pergamo mwaka 313, na wakati wa mpito huo pia unaitambulisha alama hiyo ya njia kuwa ishara. Mazingiro yanaanza kwa ishara, kwa ushuhuda wa mashahidi kadhaa. Vuguvugu la malaika wa tatu, linaloundwa na wale elfu mia moja arobaini na nne, linapotiwa muhuri wakati wa kifo cha Lameki, wanatiwa muhuri na kuunganishwa kikamilifu wanapoinuliwa kama bendera, kwa kuwa alama ya kwanza ya njia katika muundo wa kinabii wa mazingiro ni ishara.
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.
Kifo cha John Palaiologos kinabainisha alama ya njia ya Uislamu, wakati Roma ya Mashariki inapolazimishwa kujitiisha kwa Uislamu. Kuzingirwa na kuangamizwa kwa Yerusalemu kunatoa mashahidi wawili wa Babeli na Roma. Kipindi cha Ezekieli cha mwaka mmoja na nusu kinawakilisha Walaodikia waliokataa kuona na kusikia ujumbe wa onyo kuhusu kupelekwa katika utumwa wa mfalme wa kaskazini. Ishara ya Cestius inawawakilisha Wafiladelfia wanaomponyoka mfalme wa kaskazini. Ishara hizo mbili zinahusu ujumbe wa ndani wa kinabii, kama ilivyo pia kwa 777 ya Lameki. Mstari juu ya mstari, kundi moja linapelekwa utumwani wakati wa kuzingirwa, na kundi jingine linaponyoka mkononi mwa mfalme wa kaskazini.
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.
Kifo cha John Palaiologos kinawakilisha ujumbe wa kinabii wa nje kwa kubainisha jukumu la Uislamu katika alama ya njia ambapo wale wanaowakilishwa na Lameki wanatiwa muhuri. Wale wanaoponyoka na wale wanaotekwa wakati wa kuzingirwa na kuangamizwa kwa Yerusalemu wanasisitiza kwamba ni katika alama ya njia ya alfa ya kipindi cha kinabii cha kuzingirwa ambapo tabia hudhihirika. Makundi hayo mawili yanawakilishwa na Lameki wawili. Kundi moja linatoa onyo kwa Nashville, na kundi jingine linakataa.
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.
Naye BWANA akamwambia, Kwa hiyo, yeyote atakayemwua Kaini atalipizwa kisasi mara saba. BWANA akamtia Kaini alama, ili yeyote atakayemkuta asimwue. Mwanzo 4:15.
The Mark of Rebellion
Alama ya Uasi
Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.
Kaini alipokea alama ya uasi wake. Alama ya uasi wake ilieleweka kuwa onyo kwa wanadamu kwamba, iwapo wangemuua Kaini, wangepatwa na hukumu ya Mungu ya mara saba. Kwa maana fulani, alama hiyo inaweza kueleweka kuwa njia ya Mungu ya kumpatia Kaini ulinzi, lakini kinabii inalingana na alama ya onyo ya uasi iliyo katika kitabu cha mwisho cha Biblia. Alama ya mnyama katika kitabu cha omega, Ufunuo, ilionyeshwa kimbele kwa mfano wa alama ya uasi ya Kaini katika kitabu cha alfa, Mwanzo. Onyo lililomo katika alama ya Kaini ni kwamba wote wanaodhihirisha tabia ileile ya Kaini pia wangekataliwa na kuhukumiwa na Mungu. Alama aliyotiwa Kaini inalingana na alama ya mnyama, na onyo hilo linasisitiza amri ya kutouiga uasi wa Kaini wa kumuua ndugu yake, ambao katika Ufunuo unawakilishwa kama sanamu ya mnyama. Kuiga tendo la Kaini ni kuunda sanamu ya Kaini. Kaini alipewa hukumu ya utekelezaji ya mara saba, na katika kizazi cha sita kutoka kwa Kaini, Lameki alibainisha kwamba alikuwa amerudia dhambi ya baba yake, lakini kwamba hukumu yake ingekuwa saba mara sabini.
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.
Na Lameki akawaambia wake zake, Ada na Sila, Sikieni sauti yangu; enyi wake za Lameki, sikilizeni maneno yangu: kwa maana nimemwua mtu kwa kunijeruhi, na kijana kwa kuniumiza. Ikiwa Kaini atalipiziwa kisasi mara saba, hakika Lameki atalipiziwa mara sabini na saba. Mwanzo 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.
Katika mstari uliotangulia ndipo namba katika Neno la Mungu zinapowasilishwa kwa njia ya kuzidisha kwa mara ya kwanza kati ya mara tatu tu. Mara ya mwisho ni kama ile ya kwanza.
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.
Ndipo Petro akamwendea, akasema, Bwana, ndugu yangu anikose mara ngapi, nami nimsamehe? Hata mara saba? Yesu akamwambia, Sikuambii hata mara saba, bali hata sabini mara saba. Mathayo 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.
Sabini mara saba ni mia nne na tisini, na katika historia takatifu kuna vipindi vitatu vya miaka mia nne na tisini kila kimoja, na kila kimoja kinawakilisha kipindi cha rehema. Kuna miaka mia nne na tisini inayowakilishwa kwa ajili ya patakatifu, kwa ajili ya wafalme na kwa ajili ya jeshi. Kipindi cha wafalme kilianza Sauli alipotiwa mafuta mwaka wa 1097 KK na kikaendelea hadi mzingiro wa kwanza wa Nebukadneza, wakati Danieli alipochukuliwa mateka mwaka wa 607 KK.
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.
Miaka mia nne na tisini ya kipindi cha rehema iliyotengewa patakatifu ilianza wakati wa kuwekwa wakfu kwa hekalu la Sulemani mwaka wa 1006 KK na kuendelea hadi kuwekwa wakfu kwa hekalu la baada ya uhamisho mwaka wa 516 KK. Kwa upande wa jeshi, miaka hiyo mia nne na tisini ilikuwa kuanzia mwaka wa 457 KK hadi mwaka wa 34 BK.
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.
Mfuatano unaoanzia kwenye ujumbe wa onyo la hukumu ya mara saba na alama ya Kaini hadi kufikia mara sabini kwa saba za Lameki unawakilisha kipindi cha rehema cha mfano cha miaka mia nne na tisini. Uasi unaowakilishwa na alama ya Kaini unaonyeshwa ukizidi kuongezeka hatua kwa hatua, jambo linalopatana na sababu iliyomsukuma Mungu kuleta gharika.
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.
Mungu akaona ya kuwa maovu ya mwanadamu yalikuwa makubwa duniani, na kwamba kila kusudi la mawazo ya moyo wake lilikuwa baya tu siku zote. Bwana akaghairi kwa kuwa alikuwa amemfanya mwanadamu duniani, akahuzunika moyoni mwake. Bwana akasema, Nitamfutilia mbali mwanadamu niliyemwumba usoni pa nchi; mwanadamu, na wanyama, na viumbe vitambaavyo, na ndege wa angani; kwa maana ninaghairi ya kwamba nimewafanya. Mwanzo 6:5–7.
The Lamech of Cain’s sixth generation is set forth as a marked class of rebels in contrast with the Lamech of the line of Seth. Both Lamechs’ testimonies identify a close of probation: one by the expression of 490, and the other by his death. Both contain numerical symbolism that is directly associated with the threefold makeup of the church triumphant. Cain’s Lamech aligns with the three 490-year periods for the kings, the sanctuary and the host, and Seth’s Lamech contains the seal of seven for the prophet, priest and king. Seth’s Lamech is the second of the three angels of Revelation fourteen, and Cain’s Lamech is the third angel that presents the warning of the beast, his image, the mark and the number of his name. Revelation fourteen, verses 9/11 identify those that receive the curse of Cain.
Lameki wa kizazi cha sita cha Kaini anawasilishwa kama kundi la waasi lenye sifa bainifu, tofauti na Lameki wa ukoo wa Sethi. Shuhuda za Lameki wote wawili zinabainisha mwisho wa muda wa rehema: mmoja kwa kutaja 490, na mwingine kwa kifo chake. Shuhuda zote mbili zina ishara za namba zinazohusiana moja kwa moja na muundo wa sehemu tatu wa kanisa lenye ushindi. Lameki wa Kaini anawiana na vile vipindi vitatu vya miaka 490 vinavyohusu wafalme, patakatifu na jeshi, naye Lameki wa Sethi ana muhuri wa namba saba unaohusu nabii, kuhani na mfalme. Lameki wa Sethi ni wa pili kati ya wale malaika watatu wa Ufunuo sura ya kumi na nne, naye Lameki wa Kaini ni malaika wa tatu anayetoa onyo kuhusu mnyama, sanamu yake, chapa na hesabu ya jina lake. Ufunuo sura ya kumi na nne, mistari ya 9/11, inabainisha wale wanaopokea laana ya Kaini.
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.
Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu yeyote akimwabudu mnyama na sanamu yake, na kupokea chapa yake katika kipaji cha uso wake au katika mkono wake, huyo atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa bila kuchanganywa katika kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwana-Kondoo: Na moshi wa mateso yao hupanda juu milele na milele: nao hawana pumziko mchana wala usiku, hao wanaomwabudu mnyama na sanamu yake, na yeyote anayepokea chapa ya jina lake. Ufunuo 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Ufunuo 15:2 inawatambulisha wale wanaowakilishwa na Lameki wa ukoo wa Sethi:
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.
Nami nikaona kana kwamba ni bahari ya kioo iliyochangamana na moto: na wale waliopata ushindi juu ya yule mnyama, na juu ya sanamu yake, na juu ya alama yake, na juu ya hesabu ya jina lake, wamesimama juu ya bahari ya kioo, wakiwa na vinubi vya Mungu. Ufunuo 15:2.
Seth’s Lamech marks the closed door by his death. Cain’s Lamech marks the closed door four hundred and ninety years of probationary time. Cain’s mark was to be seen as a warning against a character that manifested three primary prophetic attributes. He refused to enter into the worship of God according to God’s direction; he manifested a jealous rage and murdered his younger brother and thirdly, he refused to repent.
Lameki wa ukoo wa Sethi anaashiria mlango uliofungwa kwa kifo chake. Lameki wa ukoo wa Kaini anaashiria mlango uliofungwa baada ya miaka mia nne na tisini ya muda wa rehema. Alama ya Kaini ilipaswa kutazamwa kama onyo dhidi ya tabia iliyodhihirisha sifa tatu kuu za kinabii. Alikataa kushiriki katika ibada ya Mungu kulingana na maelekezo ya Mungu; alidhihirisha ghadhabu iliyotokana na wivu na akamuua ndugu yake mdogo, na tatu, alikataa kutubu.
Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.
Kaini alikuwa amezivunja amri za ubao wa kwanza wa Amri Kumi, unaobainisha uhusiano wa wanadamu na Mungu, na ubao wa pili unabainisha uhusiano wa wanadamu na wanadamu wenzao. Alama ya uasi wake ilimtambulisha kuwa mvunja sheria asiye na toba. Kaini na Lameki wanabainisha mlango uliofungwa wa malaika wa tatu wakati wa sheria ya Jumapili inayokuja hivi karibuni. Henoko, Methusela, Lameki na Nuhu wanawakilisha historia inayoanza na kuwasili kwa malaika wa kwanza, anayewakilishwa na Henoko, kuwasili kwa Lameki akiwa malaika wa pili, kuwasili kwa Methusela akiwa kilio cha usiku wa manane kinachoutia nguvu ujumbe wa Lameki wa malaika wa pili, na kisha Nuhu akiwa malaika wa tatu anabainisha mlango uliofungwa wa gharika.
Lamech died five years before the flood and identifies that five symbolic years before the door closes at the soon-coming Sunday law. It is at the Lamech’s death of 777 that the sealing of church triumphant is accomplished. Then seven days before the door was supernaturally closed on the ark, the animals began to go into the ark.
Lameki alikufa miaka mitano kabla ya gharika, na hilo linaashiria ile miaka mitano ya kiishara kabla ya mlango kufungwa wakati wa sheria ya Jumapili inayokuja hivi karibuni. Ni wakati wa kifo cha Lameki akiwa na umri wa miaka 777 ndipo kutiwa muhuri kwa kanisa lenye ushindi kunapokamilika. Kisha, siku saba kabla ya mlango wa safina kufungwa kimiujiza, wanyama walianza kuingia ndani ya safina.
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.’
Siku ambayo Methusela alikufa ilikuwa siku ya kwanza kati ya zile siku saba. Onyo la mwisho kabla ya mlango kufungwa lilikuwa ujumbe wenye sehemu mbili, uliowasilishwa kwa kuonyeshwa kwa wanyama sambamba na kutimizwa kwa unabii uliokuwa umetangazwa katika kipindi chote cha maisha ya mtu aliyeishi miaka mingi zaidi kati ya wote waliowahi kufa. Unabii huo ulikuwamo katika jina la Methusela, lenye maana ya ‘atakapokufa, itakuja.’
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.
Ujumbe wa mwisho wa onyo kwa wanadamu lazima, kwa ulazima wa kinabii, uwe ujumbe wenye sehemu mbili, kama unavyowakilishwa na zile siku saba za kuhama kwa wanyama zilizoanza kwa kifo cha Methusela kilichotimiza unabii wa Henoko uliotangazwa kupitia jina la mwanawe. Siku hizo saba za kuhama kwa wanyama zinabainisha kuwa ujumbe wenye sehemu mbili wa kifo cha Methusela na wanyama waliokuwa wakihama ndio ujumbe wa kutia muhuri wa malaika wa tatu. Yesu daima huufafanua mwisho kwa kutumia mwanzo, na katika Ufunuo, sauti ya pili ya mstari wa nne inaungana na malaika wa tatu wa Ufunuo kumi na nane, kama vile kilio cha usiku wa manane kilivyoungana na ujumbe wa malaika wa pili. Ujumbe wa mwisho wa onyo daima huwasilishwa kama ujumbe wa ndani na wa nje, kama unavyowakilishwa na uhusiano wa kinabii kati ya makanisa na mihuri katika kitabu cha Ufunuo. Ujumbe wa mwisho wa onyo katika Danieli kumi na moja ni ujumbe wa kaskazini na mashariki. Methusela na wanyama waliokuwa wakihama walikuwa ujumbe wa mwisho wa onyo wenye sehemu mbili wakati wa Nuhu.
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.
Kifo cha Lameki chenye alama ya 777 kinaendana na mwanzo wa kuzingirwa, wakati mke wa Ezekieli alipokufa. Ni hapo ambapo waaminifu, wanaowakilishwa na ukoo wa Sethi, wanatiwa muhuri, na ni hapo pia ambapo wale wanaowakilishwa na ukoo wa Kaini wanapokea alama. Henoko alikuwa wa saba tangu Adamu, naye anawakilisha alama ya njia ya alfa katika kipindi ambacho mwishoni mwake kizazi cha mwisho na kizazi cha kwanza vyote viwili vinawakilishwa na nambari nane. Lameki wote wawili wanaashiria mwisho wa muda wa rehema, na kifo cha Lameki kinawakilisha mlango wa rehema uliofungwa mwanzoni mwa kuzingirwa.
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.
Henoko alikuwa alfa ya historia ya kinabii, na kwa ulazima wa kinabii ni lazima abainishe omega ya historia ya kinabii. Omega hiyo inawakilishwa na zile nafsi nane zilizotoka katika ulimwengu wa kale na kuingia katika ulimwengu mpya bila kuonja mauti. Henoko na zile nafsi nane hawakuona mauti kabla ya kufika katika dunia mpya. Ulimwengu wa kale uliisha katika zile siku saba za uhamaji wa wanyama, na ulimwengu mpya ukaanza kwa siku saba bila mvua. Kisha, kuanzia siku ya 17, kwa muda wa miezi mitano hakukuwa na kitu kingine ila mvua, mpaka Mungu alipoizuia mvua mwishoni mwa miezi hiyo mitano, katika siku ya kumi na saba.
Five Months
Miezi Mitano
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.
Kuna mashahidi wawili wa miezi mitano katika Ufunuo sura ya tisa, na kuna unabii tatu tofauti za wakati katika sura hiyo. Kipindi cha kwanza cha miezi mitano kimeelezwa katika mstari wa tano; kipindi cha pili cha miezi mitano kiko katika mstari wa kumi, na miaka mia tatu tisini na moja na siku kumi na tano imetajwa katika mstari wa kumi na tano. Mistari ya 5, 10 na 15 hubainisha unabii wa wakati wa Uislamu, pamoja na mashahidi wawili wa miezi mitano mwanzoni mwa kipindi cha kinabii. Mistari ya 5 na 10 yote miwili hubainisha kipindi cha miezi mitano, hivyo, mstari juu ya mstari, mstari wa tano na mstari wa kumi hujumlishwa kuwa kumi na tano. Kwa hiyo, kipindi cha kwanza cha miezi mitano ni 15, na miaka mia tatu tisini na moja na siku kumi na tano imeelezwa katika mstari wa 15. Mfuatano na muundo wa mistari ya 5, 10 na 15 hubainisha namba mbili za kumi na tano, na katika mistari miwili ya kwanza, ambayo kwa pamoja hujumlishwa kuwa kumi na tano, kuna unabii mbili za wakati, kila moja ikiwa ya miaka mia moja na hamsini.
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.
Aya ya kumi na tano inatoa unabii wa wakati wa miaka mia tatu na tisini na moja na siku kumi na tano. Kristo ameifuma namba kumi na tano katika aya tatu, na kwa kutumia wakati wa kinabii uliowekwa katika aya hizohizo, Yeye aliitofautisha namba 15 inayowakilishwa kwa kujumlisha aya ya tano na ya kumi, ili kuifanya kumi na tano iwe maradufu inapowianishwa na aya ya kumi na tano. Kisha Kristo alihitimisha unabii hizo zote tatu zilizofungamana kwa siku kumi na tano.
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.
Ufunguo wa sura hii ni vita vya Ninawi vya mwaka 627, vilivyofuatwa miaka mitano baadaye, mwaka 632, na kifo cha Mohammed, ambacho kinaanzisha unabii wa kwanza wa miezi mitano. Miaka kumi baada ya kifo cha Mohammed, majeshi ya Uajemi yaliangamizwa, kwa kupatana na utabiri wa Mohammed kwamba mamlaka hizo mbili, Uajemi na Roma, zote zingeshindwa. Kwa hiyo, Ufunuo sura ya tisa huanza na mfululizo wa matukio ya kihistoria unaoanzia katika vita vya Ninawi kati ya Uajemi na Roma. Kisha, miaka mitano baadaye, Mohammed anakufa, na hivyo kuanzisha miaka mia moja na hamsini ya mstari wa tano. Miaka kumi baadaye, Uajemi inashindwa katika vita vya Nahavand mwaka 642. Uislamu uliviita vita vya Nahavand, “ushindi wa ushindi.” Miaka kumi na mitano ya kwanza ya Ufunuo sura ya tisa inawakilisha kipindi cha miaka mitano kinachofuatiwa na miaka kumi. Unabii wa mwisho unaohusu wakati ulifikia tamati tarehe 11 Agosti 1840. Siku kumi kabla ya tukio hilo, Josiah Litch alichapisha utabiri wake uliosasishwa kuhusu kukoma kwa ukuu wa Dola ya Ottoman. Siku kumi na tano za mwisho za Uislamu wa Ufunuo sura ya tisa zinagawanywa, kupitia kazi ya Josiah Litch, kuwa siku tano, zikifuatiwa na siku kumi, kwa maana Yesu daima huonyesha mwisho kwa kutumia mwanzo.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.