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

Ci téereb Njàlbéen, saar ñeent ak juróom, dañuy méngale limu askanu Kayin ak limu askanu Set, di wone seen wuute.

Good Lamech and Bad Lamech

Lamech mu baax mi ak Lamech mu bon mi

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.

Ñaari askan yi dañuy misaal wuute gi am diggante ñi sànku ak ñi mucc, te am na ci sët-sëtaati ñaari askan yi ñuy doon ‘màndargay sët-sëtaat’ yu méngoo ci ñaari askan yu wuute yooyu. Kayin mooy misaalu xeetu nit ñu tuubul seen bàkkaar, te seen tolluwaayu bopp rekk lañuy naqarlu.

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.

Mu ne ko: «Loo def? Baatu deretu sa rakk a ngi ma wooye ci suuf. Léegi nag, alku nga, ñu dàq la ci suuf si ubbi gémmiñam, nangu deretu sa rakk ci sa loxo. Boo bëyee suuf si, dootu la joxe dooleem; dangay daw di wër-wërlu ci kaw suuf.» Kayin ne Aji Sax ji: «Sama mbugal ëpp na lu ma man a àttan. Xoolal, tay dàq nga ma ci kaw suuf, te dees na ma làq sa kanam; dinaay daw di wër-wërlu ci kaw suuf, te képp ku ma fekk dina ma rey.» Aji Sax ji ne ko: «Kon képp ku rey Kayin, dees na ci moom feyu juróom-ñaari yoon.» Aji Sax ji teg ab màndarga ci Kayin, ngir ku ko fekk bañ koo rey. Kayin nag jóge ci kanam Aji Sax ji, dëkk ca réewum Nod, ca penkub Eden. Njàlbéen ga 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 mooy misaalu xeetu nit ñi tuubul te ñuy bàyyi seen xel ci seen xaal bu doy tiis rekk, xaal boobu ñu indi ci seen bopp ndax seen bañ a wut a def lu baax.

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.

Waaye nanguwul woon Kayin ak saraxam. Kayin mer lool, kanamam ne fóññ. Boroom bi ne Kayin: Lu tax nga mer? Lu tax sa kanam ne fóññ? Boo defee lu baax, ndax deesu la nangu? Te boo deful lu baax, bàkkaar a ngi tëdd ci bunt bi. Te ci yaw la bëgg-bëggam di jëm, te yaw dinga ko yilif. Njàlbéen 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Juróom-benni dee—Ñetti Alfa ak ñetti Omega

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.

Ci jukki yu mujj yi, wonoon nanu ne Enog mooy màndargag malaaka bu jëkk bi, Lameg mooy màndargag ñaareelu malaaka bi, Matusalem mooy woote gu digg guddi gi, te Nóoyin mooy ñatteelu malaaka bi. Lameg, mi bokk ci askanu Set, dee na bi mu amee juróom-ñaari téeméer ak juróom-ñaar-fukk ak juróom-ñaari at, muy juróomi at laata mbënn mi, te ci jamonoy mbënn mi la Matusalem dee. Juróomi at gannaaw deewu Lameg la Matusalem dee, te kon seeni dee ay màndargay deewu soxnas Esekiyel lañu; benn at ak genn-wàll (1.5) gannaaw deewu soxna si la Yerusalem, soxnas Mbote mi, dee.

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.

Te man Yowaan, gis naa dëkk bu sell bi, Yerusalem gu bees gi, muy wàcc ca asamaan, jóge ca Yàlla, te ñu waajal ko ni séet bu ñu taaral ngir jëkkëram. Peeñu 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.

Deewug soxnas Ezekiel ak gu Lamech, yi nekk deewi alfa te lëkkaloo ak deewug Jerusalem ak gu Methuselah, yi nekk deewi omega, nekkoon nañu misaalu deewug John Palaiologos, te juróomi at gannaaw deewam, Constantine fukk ak benneel bi dee ci kaw miiri Constantinople. Rëddu Lamech wone na juróomi at, te ci njeexital gi am diiru juróom-ñaari fan yu mala yi di toxu. Rëddu Rome gu penku nekk na misaalu juróomi at, ak itam diiru ñeenti at ci biir juróomi at yooyu yépp. Rëddu Ezekiel nekk na misaalu ñaari at, ak itam benn at ak genn-wàllu at (1.5). Rëddu Ezekiel, mi wone Babylon di yàq Jerusalem, méngoo na ak ñaareelu yàq gi Rome yàq Jerusalem, dale ko ci atum 66 ba ci atum 70. Rëddu Rome ci yàqug Jerusalem jur na diiru ñeenti at ak diiru ñetti at ak genn-wàllu at. Rëdd wu nekk ci ñeenti rëdd yooyu yu nekk ay misaal jurul benn diir rekk, waaye jur na ñaari diir yu nekk ay misaal ci biir seedeem bu waxyu.

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.

Lamech, John Palaiologos ak soxnas Ezekiel ñoo di màndargay alpha bu ab diir buy jeex ci ab dee bu omega. Ñaari rëdd ci ñetti rëdd yi dañuy màndargaal ab wërug dëkk buy jeex ci deewu seen moroom yu méngoo ak ñoom. Rëdd wi ci des dafay jeex ci duggug mala yi ci gaal gi. Moroom bi ci omega dafay dëppale mbënnum Noah ak tasug Jerusalem ak tasug tata yi wër Constantinople. Ñetti màndarga yu omega yépp dañuy màndargaal jeexug diir bi ñu may nit ñi ngir ñu tuub, ci yoonu dibéer wi nar a ñëw léegi.

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.

Wóor na ne amul woon wër ci seede bu gaalu Noó, waaye war na woon a am yéegukaay bu sëgg ngir ñu man a dugg ci gaal gi. Bu ñu jàppee yéegukaayu yéb boobu ni lu misaal yéegukaay bu sëgg bu ñuy jëfandikoo ci wërug dëkk, kon ñetti seedey dee yi yépp dañuy wone wër. Ci rëdd wu jamono ju Room ci tasug Yerusalem, dale ko ci atum 66 ba atum 70, Cestius wër na dëkk bi ci atum 66, Titus wër ko ñaareelu yoon ci atum 70.

Four Years

Ñeenti at

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.

Ñeenti at yi jeex ak wërug Constantinople ci atum 1453 dañuy màndargaal ñaareelu diiru ñeenti at ci waxyu “juróomi weer” bi jëm ci Lislaam te nekk ci Peeñu, saar juróom-ñeent. Diiru ñeenti at bi jëkk ci waxyu “juróomi weer” bi dafa dale woon ci 1333 ba 1337, ci wërug Nicomedia. Wër googu itam dafa màndargaaloon jeexug diiru fanweer ak juróom-ñetti at, dale ko ci 27 Sulet 1299. Ñaari yoon yi ñu alag Jerusalem, benn yoon bi ñu alag Constantinople, mbënn mi ak wërug Nicomedia ñooy juróomi seede yu kàmpaañu xare gu Panium, gi dale woon ci 200 at laata Kirist di juddu ba 198 at laata Kirist di juddu; kàmpaañ googu moo kon di juróom-benneelu seede bi, te am na ay yeneen itam.

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.

Mën nañu dëppale ci lu yomb ñaari yàqtey Yerusalem yi, “rëdd ci kaw rëdd.” Mbënn mi ak rëddu Room gu penku dañuy dëppoo jaarale ko ci dee yi ñu bokk ci alfa ak omega. Kampaañu xareb Panium bi, ak rëddu Esekiyel bi ci atum 587 laata juddug Kirist lañu koy dëppale, ndax diir bu nekk ci ñaari wërug dëkk yooyu ñaari at la màndargaal. Panium dañu ko màndargaal ci aaya 15 bu Dañeel 11, te aaya boobu jiitu na aaya 16, bi màndargaal yoonu Dibéer bi nar a dikk léegi, ni ko yàqtey Yerusalem yi ci atum 586 laata juddug Kirist ak atum 70 gannaaw juddug Kirist defoon. Diiru ñaari at bu xareb Panium ak wërug Sidon moo dugal rëdd bu nekk ci yooyu ci jaar-jaar yu nëbbu yi ci Dañeel 11 aaya 40.

A Sign

Ab Màndarga

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.

Xàmmikaayu waxyu bu njëkk bi ci wër yi amoon ci ñaari yoon yi ñu yàqoon Yerusalem dafay màndargaal ab màndarga; Cestius ci atum 66 ak deewu soxnas Ezekiel ay màndargay alfa lañu woon, ñoom ñaar. Lamech itam mooy xàmmikaay bu njëkk bi, kon, ci seede ñaari seede, Lamech itam ab màndarga la. Atam yu mat 777 dañuy màndargaal màndarga bi ñeel mbooloom gëmkat mi gàddu ndam, mi ëmb ñetti cér: ab yonent, ab saraxalekat ak ab buur.

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.

Rax ci dolli, jox naa leen it sama bési Noflaay yi, ngir ñu doon màndarga ci sama diggante ak ñoom, ngir ñu xam ne man maay Aji Sax ji, miy leen sellal. Esekiyel 20:12.

300 Years

Ñetti téeméeri at

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, mi nekkoon ci juróom-ñaareelu maas gi dale ko ci Adam ci askan wi jaare ci Seth, ànd na ak Yàlla diirub 300 at, ñu yóbbu ko asamaan. ‘300’ màndarga la buy wone ñetti téeméeri tabloy 1843 yu njëkkat ya, ak ñetti téeméeri waarekat yu doon topp Miller yi dëppook tablo yooyu, ak itam gàngooru Gideon gu amoon ñetti téeméeri xarekat. Enoch, waarekat yi doon topp Miller ak ñetti téeméeri xarekat yu Gideon ñoo di ay màndarga yuy wone téeméer ak ñeent-fukk ak ñeenti junni yi. Samson jël na 300 till, takk leen ñaar-ñaar, ba loolu wone 150 ak màndarga mu ñu takkale te mu mat ñetti téeméer.

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.

Te Samson dem jàpp ñetti téeméeri till, jël ay banti taal, dëppale seen geen ñaar ñaar, teg benn bant ci diggante ñaari geen yu nekk. Bi mu tàkkee bant yi, mu bàyyi till yi ñu dugg ci dugub ja taxawoon ci tooli Filisteen ña, ba lakk sayi dugub ya ak dugub ja taxawoon itam, ak tooli reseñ ya ak garabi oliw ya. Àttekat ya 15:4, 5.

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

Ñaari waxyu yu juróomi weer yi jëm ci Lislaam te nekk ci saaru juróom-ñeent bi ci téereb Peeñu dañuy wone ne “safara” ak “ay geen” ay melokaani Lislaam lañu.

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.

Te noonu laa gise fas yi ci peeñu mi, ak ñi toog ci seen kaw, ñu sol ay kiiraasi dënn yu safara, yu jasent ak yu suufar; te boppi fas yi daan mel ni boppi gaynde; te ci seen gémmiñ la safara ak saxar ak suufar di génne. Ci ñett yooyu lañu reye benn xaaj ci ñetti xaaji nit ñi, ci safara si, ak saxar si, ak suufar ji doon génn ci seen gémmiñ. Ndaxte seen kàttan a ngi ci seen gémmiñ ak ci seen geen; ndax seen geen yi daan mel ni ay jaan, te am ay bopp, te ci lañuy gaañe. Peeñu 9:17–19.

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

Kàttanu Lislaam nekk na ci seen gémmiñ ak ci seen geen.

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.

Te amoon nañu ay geen yu mel ni geen i jiit, te amoon nañu ay daŋar ci seen geen yi; te amoon nañu sañ-sañu metital nit ñi diiru juróomi weer. Te amoon nañu buur bu leen yilif, mooy malaakam pax mu amul xur mi; turam ci làkku yawut mooy Abaddon, waaye ci làkku gereg mooy Apollyon. Peeñu ma 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.

Kàttan gi Lislaam am ci mbugal ak rey nekk na ci seeni gémmiñ ak ci seeni geen, te mu ngi génn ci seeni gémmiñ ak seeni geen.

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.

Kon Boroom bi dina dagge ci Israyil bopp ak geen, car ak barax, ci benn bés. Mag mi ñu wormaal mooy bopp bi; yonent biy jàngale ay fen mooy geen gi. Ndaxte njiiti askan wii dañu leen di réeral; te ñi ñuy jiite dañuy sànku. Esayi 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.

Lislaam ak Israel lëkkaloo nañu ci wàllu waxi yonent yi, ndax ñoom ñaar ay doomi Abraham lañu, te ci seen bànqaas bu nekk, “bopp” bi mooy “ki màggat te tedd”, te “geen” gi mooy “yonent biy jàngale ay fen.” Ci Lislaam, yonent bu cosaan ba, bi jàngale woon ay fen, mooy Mohammed. Alxuraan ji dafay màndargaal fen yiy xiir njéeréeri Lislaam yi, te ki màggat te tedd mooy seen njiiteefu politig. Lislaam, xaralay doxal nguur (gémmiñ) moo koy jiite, te fen yi ci Alxuraan ji (geen) ñooy leen xiir. Ñetti téeméeri tilli Samson yi, dañu leen séddale woon ci ñaari mbooloo yu juróomi weer, yu wara mbugal te rey jaarale ko ci safara si, saxar si ak suufar si.

Fire, Smoke and Brimstone

Safara, saxar ak suufar

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.

Sawara, saxar ak suufar yor nañu melokaani waxyu yu ñetti malaaka yi. Li jëkk ak li mujj ay xeeti sawara lañu. Reenu baat bi “suufar” day màndargaal melax gu cosaanoo ci Yàlla. Sawara day màndargaal ab yégle; saxar si mooy li yégle bi jur, te suufar si day wone ne yégle bi ci diine la jëm. Mbir yooyu ñett yépp ay roy-roy yu dul dëgg lañu ci yégle bu dëgg bi ñetti malaaka yi ci Peeñu fukk ak ñeent di yégle. Kiiraayu dënn gu weñ gi, sawara, yasint ak suufar lañu koy màndargaale. Roy-roy bu dul dëgg la ci kiiraayu dënnu saraxalekat bu mag bi. Kiiraayu dënnu saraxalekat bu mag bi day màndargaal téeméeri junni ak ñeent-fukki junni ak ñeenti junni ñi, ci melow fukk ak ñaari doj yu am solo yu nekk ay nit, yu ñu boole ak Yàllaay gi Urim ak Thummim di màndargaal. Yasint bu jamono yu yàgg ya dafa doon am melo wu baxaab-ñuul te lëndëm, walla wiyole wu lëndëm. Yasint bi ci kiiraayu dënnu Islaam gi dafay méngoo ak saxar siy génn ci gémmiñi Islaam (nguur) ak geeni Islaam (jàngu).

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.

Li ñu yóbbu Enog ca asamaan gannaaw bi mu doxandoo ak Yàlla diirub 300 at, moo lëkkale limu 300 ak xibaaru malaaka mu jëkk mi, bi agsi ci 1798. Xibaar boobu bu malaaka mu jëkk mi jot na doole ca 11 ut 1840, bi waxyu juróomi weer wi ci Peeñu juróom-ñeent matee. Ñaari diiri juróomi weer yi ci saar bi dañoo lëkkaloo, rëdd ci kaw rëdd. Ci lu yàggul rekk lañu xam ne juróomi weer yi ci aaya juróom ak yi ci aaya fukk, ñaari diir yu wuute lañu, bu ci nekk mat téeméer ak juróom-fukki at. Bi ñu xamee dëgg googu, Samson yeew till yi ñaar-ñaar, ba am téeméer ak juróom-fukki mbooloo, mbooloo mu nekk ñaari till.

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.

Ci taarixu waxyu bi jëm ci Samson (tur wu tekki “jant”), “saxar” si génne woon ci kàmb gi, ca jamonoy caabi ji xareb Nineveh di màndargaal, muuraloon na jant bi ak lëndëm. Millerit yi ràññee woon nañu bu jub ne li saxaru kàmbug Lislaam gi muur jant bi mooy làqu Xebaaru Jàmmu Kirist, bi jant bi (Samson) di màndargaal. Am na yeneen lëkkaloo yu bari diggante seedeb Samson ak Lislaam li ñuy wax ci Peeñu ma, saar juróom ñeent ba fukk ak benn.

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.

Limu ñett feeñ na ci nettalib Samson, ci ñetti fan yi ñu joxoon gani céet gi ngir ñu firi léeb wi. Samson jëflante na ak ñetti jigéen: jabaram ja jóge Timnah, njaalookat bi ak Delilah. Noowug Boroom bi dal na ci Samson ñetti yoon: ba mu dajeek gaynde gi, ca Ashkelon ak ca Lehi. Samson jox na Delilah ñetti tontu yu dul dëgg, bala muy wax dëgg gi. Limu ñett mooy màndargaal mbooloom ñetti jëmm yi nekk Yàlla, ak mbooloo mi koy roy ci njublaŋ, muy ninkinànka gi, rab wi ak yonent bu fen bi, ak itam ñetti wàll yi mbooloom ñi gëm mi jël ndam li ëmb.

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.

Fanweer mooy limu saraxalekat, te ñu indi woon fanweeri àndandoo ci reeru céetu Samson. Noonu Samson teg fanweeri sër ak fanweeri yére ci tegoo bi, su gan yi manee firi lëbb bi. Bi ñu biralee kumpag lëbbam ci wor, Samson rey fanweeri góori Ashkelon ngir fey tegoo bi. Fanweer, ci wàllu waxyu, mooy fukkeelu pàccu ñetti téeméer, te ñetti téeméeri till yi Samson jàppoon, takk leen ci téeméer ak juróom-fukki mbooloo yu ñaar-ñaar, dëppoo nañu ak doxandoo gi Enoch doxandoowoon ak Yàlla diirub ñetti téeméeri at, te lëkkaloo nañu ak ñaari kàdduy waxyu yi jëm ci juróomi weer ci Peeñu juróom-ñeent, yi ñu lëkkale ci doxalinu rëdd ci kaw rëdd. Ñetti téeméer, ci wàllu waxyu, mooy fukkeelu pàccu ñetti junni, te ñetti junni mooy màndargaal ñi des, muy ñi des ñu jub, ni ña tuub ca bésu Pàntakot leen di màndargaale, walla ñi des ñu jubadi, ni ña bànni Lewi reyoon ca fippug wëllu wurus wa leen di màndargaale.

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.

Ci wàllu waxi yonent yi, fippu gi amoon ci mbirum sëllu wurus wi ak ñi tuuboon ca Pentekot, ñoom ñaar dañuy méngoo ci yoonu dibéer biy waaj a ñëw. Benn mbooloo mu des moo misaal benn mbooloo mu des ci askan wi bokk ci kóllëreg Yàlla, ak benn mbooloo mu des ci ñi nekk ci biti géttug askan wi bokk ci kóllëreg Yàlla. Ñetti junni yi ñu njëkk a tudd ci seedeb Samson ñooy Yawut ya jàppoon Samson ngir dalal xelum Filisteen ña, te ñetti junni yi ñu tudd ci ñaareel bi ñooy Filisteen ña. Àtte bi ci kër Yàlla lay tàmbalee, ba noppi mu jëm ci liggéeykati fukk ak benneelu waxtu, yi nekk ba tey ca Babilon. Seedeb Samson dëggal na ni ñetti junni yi di misaal mbooloo mu des, te dëggal na itam toftale gi yoonu àtte bi di doxe. Enoch doxandoo na ak Yàlla diirub ñetti téeméeri at, di misaal noonu mbooloo mi des ci askan wi bokk ci kóllëreg Yàlla, ñi dul mos dee. Mbooloo moomu mi des mooy téeméer ak ñeent-fukk ak ñeenti junni yi, ñi ñu wone seen wuute ak mbooloo mu réy mi ci saar bu juróom-ñaar ci téereb Peeñu.

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.

Fukkeelu 300 mooy 30, te 30 day màndargaal ab saraxalekat; rax-ci-dolli, limu ñett, di fukkeelu fanweer, day màndargaal Yàllaay, ak itam yàllaay bu dul dëgg bu ninki-nànka bi, rab wi ak yonent bu fen bi. Ñett day màndargaal itam ñetti xaaj yi ci mbootaayu gëmkat gi jël ndam, te ñi koy màndargaal ñooy Buur Daawuda, mi tàmbalee di buur bi mu amee fanweeri at, ak saraxalekat Yuusufa, mi tàmbalee di liggéey bi mu amee fanweeri at, ak Esekiyel, mi doon yonent te di saraxalekat, te tàmbalee liggéeyam bu yàgg ñaar-fukki at ak ñaar ci fanweereelu atum fukk ak juróom-ñaareelu wëru Yubile bi. Ci nekkam saraxalekat, fanweeri at la waroon a am.

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.’

Benn-benn ci ñetti mbir yi di ay màndarga te ñuy wone ni yonent, saraxalekat ak buur, dafay jot tàmpu Yàlla bu bésub Noflaay bi di bésub juróom-ñaareel bi, ci màndargay yoon wi ubbi wër gi. Ñaari seede ci mbirum dee, ànd ak seede bu ñaareel bi di yàqug Yerusalem ci atum 66, ñoo joxe ñetti seede yuy dëggal ne màndargay yoonu wër gi ab ‘màndarga’ la.

The Waymark of Transition

Màndarga bi wone jàll gi

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.

Bu wër gi tàmbalee, dees na xaatim mbooloom Yàlla mu am ndam te am ñetti xaaj mi, ni ko Lamech di màndargaal. Deewu soxnas Ezekiel dafay wone ne, ci màndargab yoon boobu ci boppam, askan wi nekkoon askanu kóllëre gi, bàyyi nañu ko ci gannaaw ba mu mat sëkk. Màndargab yoon boobu dafay wone toxu gi jóge ci Laodicea jëm ci Philadelphia; toxu googu itam, ñu ngi koy misaale ci mbooloo miy xeex miy soppiku ba doon mbooloo mu am ndam mi, ba doon noonu mbooloo mu juróom-ñetteel mi, miy bokk ci juróom-ñaar yi. Màndargab yoon boobu ci taariixu Millerite bu jëm ci malaaka mu ñetteel mi, bi dale ci 22 Oktoobar 1844 ba ci fippu ga amoon ci 1863, dafa doon màndargaal jamonoy 1856, bi James ak Ellen White, ñoom ñaar ñépp, tàmbalee ràññee ne yëngu-yëngu bi, bu Laodicea la. Ci 1856, yëngu-yëngub Millerite bu Philadelphia bi soppiku na ba doon yëngu-yëngub Millerite bu Laodicea bi. Juróom-ñaari at gannaaw loolu, yëngu-yëngub Millerite bu Laodicea bi jeex na, bi yëngu-yëngu bi soppeekoo ba doon mbooloom Adventist yu Bés bu Juróom-ñaareel mi, miy mbooloom 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.

Xàmmeekaay boobu ci yoon wi it am na misaalam ci atum 313, bi mbooloom Smyrna jeexee te mbooloom Pergamus tàmbali. Bu ñu leen boolee, coppite gi amoon ci atum 1856, jóge ci mbooloom Philadelphia mu jub mi jëm ci mbooloom Laodicea mu jubadi mi, méngoo na ak coppite gi amoon ci atum 313, jóge ci mbooloom Smyrna mu jub mi jëm ci mbooloom Pergamus mu jubadi mi, te tomb bi coppite gi ame it dafay wone ne xàmmeekaay boobu ci yoon wi màndarga la. Wër gi dafay tàmbali ak màndarga, ni ko ay seede yu bare firndee. Bu ñu tegee tayu ci yëngu-yëngub malaaka mu ñetteel mi, bi téeméeri junni ak ñeent-fukki junni ak ñeenti junni ñi tëral, ci deewu Lamech, ñoom dañuy jot tayu te seen bennandoo di mat sëkk, fekk ñu di leen yékkati ni raaya, ndax xàmmeekaay bu njëkk bi ci tëralinu wër gi ci waxyu, màndarga la.

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.

Deewu John Palaiologos mooy wone màndargam Lislaam, ba Lislaam di dugal Roomu penku ci kilifteefam ci doole. Wërug Yerusalem ci xare ak alagug dëkk bi ñooy joxe ñaari seede yu jëm ci Babilon ak Room. Diirub Ezekiel bu at ak genn-wàllu at mooy misaal waa Laodise yi bañ a gis ak a dégg yëgleb artu bi leen di xamal ne dees na leen yóbbu ci njaamu buuru bëj-gànnaar. Màndargam Cestius mooy misaal waa Filadelfi yi rëcc buuru bëj-gànnaar. Màndarga yu ñaar yooyu dañuy jëm ci yëgleb waxyu bi ci biir, ni ko 777 bu Lamech it di def. Rëdd ci kaw rëdd, benn mbooloo dañu koy jàpp njaam ca wër gu xare ga, te beneen mbooloo di rëcc ci loxol buuru bëj-gànnaar.

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.

Deewu John Palaiologos dafay misaal xibaaru waxyu wi ci biti, ci leeral taxawaayu Lislaam ci màndargay yoon bi ñuy màndargaal ñi Lamech di misaal. Ñi rëcc ak ñi ñuy jàpp ci wërug Jerusalem ak sànkug dëkk bi dañuy fësal ne ci màndargay yoon bu alfa bi ci diiru waxyu bi jëm ci wër gi la jikko di feeñe. Ñaari Lamech yi ñooy misaal ñaari xeet yooyu. Benn xeet bi day jox Nashville ab artu, te beneen xeet bi di bañ.

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.

Te Aji Sax ji ne ko, Kon képp ku rey Kayin, dees na feyyu ci moom juróom ñaari yoon. Te Aji Sax ji teg ab màndarga ci Kayin, ngir képp ku ko gis bañ koo rey. Njàlbéen ga 4:15.

The Mark of Rebellion

Màndargag Fippu

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.

Cain jot na màndargay fippu ga mu defoon. Jàppe woon nañu màndargay fippu googu ni ab artu ngir doomi Aadama, di leen xamal ne bu ñu reyee Cain, dinañu daj àtteb Yàlla bu ñu ful juróom-ñaari yoon. Ci benn fànn, mën nañu jàppe màndarga googu ni kaaraange gu Yàlla jagleel Cain, waaye ci wàllu waxyu, mu méngoo ak màndargay fippu giy artu te nekk ci téere bi mujje ci Biibël bi. Màndargay fippu ga Cain yor ci téereb alpha bi di Njàlbéen doon na misaal bu njëkk, buy màndargaale màndargay rabu àll bi ci téereb omega bi di Peeñu. Artu bi tëdd ci màndargay Cain mooy ne képp ku wone jikko ju mel ni ju Cain, Yàlla dina ko dëddu itam te àtte ko. Màndarga ga nekk ci kaw Cain méngoo na ak màndargay rabu àll bi, te artu bi di feddli ndigal li ne ñu bañ a roy fippu ga Cain fippu ba rey rakkam, loolu lañu wone ci Peeñu ni nataalu rabu àll bi. Roy jëfu Cain mooy sàkk nataalu Cain. Cain jot na àtte bu ñu war a jëfe te ñu ful ko juróom-ñaari yoon, te ci juróom-bennelu maas gi dale ci Cain, Lamech xamle na ne defaat na bàkkaaru baayam, waaye àtte bi koy dal dina mat juróom-ñaari yoon juróom-ñaar-fukk.

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.

Te Lamech ne ay soxnaam Adah ak Zillah: Dégluleen sama baat; yéen soxnay Lamech, teewluleen samay wax: ndax rey naa góor gu ma gaañ, ak waxambaane bu ma dóor. Bu ñu feyul Cain juróom ñaari yoon, dëgg-dëgg dinañu feyul Lamech juróom ñaar fukk ak juróom ñaari yoon. Njàlbéen ga 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.

Aaya bi jiitu mooy yoon wu jëkk ci ñetti yoon kese yi ñu wone lim yi ci Kàddug Yàlla ci anamug fulale. Yoon wu mujj wi ni wu jëkk wi la.

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.

Noonu Piyeer ñëw ci moom, ne ko: Boroom bi, ñaata yoon la sama mbokk di tooñ ma, ma baal ko? Ba juróom-ñaari yoon? Yeesu ne ko: Waxuma la ba juróom-ñaari yoon, waaye ba juróom-ñaari fukk yoon juróom-ñaar. Macë 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.

Juróom-ñaar-fukki yoon juróom-ñaar moo di ñeenti téeméer ak juróom-ñeent-fukk, te ci cosaan gu sell gi am na ñetti diir yu yàgg ñeenti téeméer ak juróom-ñeent-fukki at, te diir bu ci nekk di màndargaal diirub nattu. Ñeenti téeméer ak juróom-ñeent-fukki at lañu wone ngir bérab bu sell bi, ngir buur yi ak ngir gàngoor gi. Diiru buur yi tàmbali na bi ñu solee Saul diw ci atum 1097 laata juddug Kirist, te mu wéy ba keroog Nebuchadnezzar njëkkee wër dëkk bi, bi ñu jàppee Daniel njaam ci atum 607 laata juddug Kirist.

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.

Ñeenti téeméer ak juróom-ñent-fukki ati nattu yi ñu jagleel bérab bu sell bi tàmbali nañu ca sellalug kër Yàlla gu Suleymaan gi, ci atum 1006 laata juddu Almasi bi, te wéy ba ca sellalug kër Yàlla ga ñu tabax gannaaw ngàllo ga, ci atum 516 laata juddu Almasi bi. Bu dee gàngoor gi nag, ñeenti téeméer ak juróom-ñent-fukki at yooyu tàmbali nañu ci atum 457 laata juddu Almasi bi, ba ci atum 34 gannaaw juddu Almasi bi.

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.

Li dale ci kàddug àrtu ci àtteb Cain bu tollu ci juróom-ñaari yoon ak màndargaam, ba ci àtteb Lamech bu tollu ci juróom-ñaar-fukki yoon juróom-ñaari yoon, dafay màndargaal, ci anam wu misaal, diirub nattu bu ñeenti téeméer ak juróom-ñeent-fukki at. Fippu gi màndargay Cain di màndargaal, ñu ngi koy wone muy yokku di gën a tar, te loolu dëppoo ak li tax Yàlla yónni mbënn mi.

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.

Te Yàlla gis ne mbonug nit réy na lool ci kaw suuf, te bépp mébét bu juddoo ci xalaati xolam lu bon rekk la woon saa su nekk. Te Aji Sax ji réccu na li mu sàkk nit ci kaw suuf, te loolu metti na ko ci xolam. Te Aji Sax ji ne: Dinaa far ci kaw suuf nit ki ma sàkk; nit ak mala yi ak mbindeef yiy raam ak picci asamaan si; ndaxte réccu naa li ma leen sàkk. Njàlbéen ga 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 mi bokk ci juróom-benneelu maas gi soqikoo ci Cain, dees koo wone ni kuy màndargaal xeetu fippukat wu ràññiku, wu wuute ak Lamech mi bokk ci askanu Seth. Seede yi Lamech ñaar ñi joxe dañuy wone njeexitalu diiru nattu: benn bi ci limu 490 bi mu wone, beneen bi ci dee gi mu dee. Seede yooyu ñaar yépp ëmb nañu ay màndarga yu aju ci lim, yu lëkkaloo ci anam wu jub ak ñetti wàll yi mbooloom gëmkat gi gàddu ndam làmboo. Lamech mi bokk ci askanu Cain méngoo na ak ñetti diiru 490 at yi ñeel buur yi, bérab bu sell bi ak gàngoor gi, te Lamech mi bokk ci askanu Seth moom ëmb na tàmpu juróom-ñaar bi ñeel yonent bi, saraxalekat bi ak buur bi. Lamech mi bokk ci askanu Seth mooy ñaareel ci ñetti malaaka yi ci Peeñu fukk ak ñeent, te Lamech mi bokk ci askanu Cain mooy ñetteelu malaaka miy jottali artu bi ñeel rab wi, nataalam, màndarga mi ak limu turam. Peeñu fukk ak ñeent, aaya 9/11, dañuy ràññee ñiy jot móolug 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.

Te malaaka mu ñetteel ma topp na leen, di wax ak baat bu kawe ne, Ku jaamu rab wa ak nataalam, te jot màndargaam ci jëam walla ci loxoom, kooku dina naan ci biiñu sànju Yàlla, bi ñu tuur ci kaasu meram te jaxasewuñu ko ak dara; te dees na ko mbugal ak safara ak suufar ci kanam malaaka yu sell ya, ak ci kanam Mbote mi: Te saxaru seen mbugal dina yéeg ba fàww ak fàww: te ñi jaamu rab wa ak nataalam, ak képp ku jot màndarga bi yor turam, duñu am noppalu bëccëg mbaa guddi. Peeñu 14:9–11.

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

Peeñu ma 15:2 dafay xamle ñi Lamech, mi bokk ci askanu Seth, di màndargaal:

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.

Te ma gis lu mel ni géeju weer gu jaxasoo ak safara: te gis naa ña daan rab wa, ak nataalam, ak màndargaam, ak limu turam, ñuy taxaw ca kaw géeju weer ga, yor xalami Yàlla. Peeñu ma 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, mi bokk ci askanu Seth, màndargaal na bunt bi tëju ci deeyam. Lamech, mi bokk ci askanu Cain, màndargaal na bunt bi tëju ak ñeenti téeméer ak juróom-ñeent-fukki at yu diiru nattu. Màndargam Cain waroon nañu ko gis ni ab artu ngir moytu jikko ju feeñal ñetti melokaani waxyu yu gën a am solo. Dafa bañ a dugg ci jaamu Yàlla ci topp ndigalu Yàlla; mu wone ab mer gu réy gu ànd ak kiñaan, te rey rakkam ju góor, te ci ñetteel bi, mu bañ a tuub.

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 dafa jàddoon ndigali àlluwa bu njëkk bi ci Fukki Ndigal yi, àlluwa biy leeral diggante nit ak Yàlla, te àlluwa bu ñaareel bi di leeral diggante nit ak moroomam. Màndargay fippoom gi dafa doon wone ne ku jàdd yoon wi la, te tuubul. Cain ak Lamech ñooy wone buntu malaaka mu ñatteel mi bi ñu tëj, ci jamonoy yoonu Dibéer wi nar a ñëw ci lu yàggul. Enoch, Methuselah, Lamech ak Noah ñooy màndargaal jaar-jaar yi tàmbalee ci ñëwu malaaka mu njëkk mi, mi Enoch di màndargaal, ak ñëwu Lamech, muy malaaka mu ñaareel mi, ak ñëwu Methuselah, muy woote gi ci digg-guddi giy jox doole xibaaru Lamech, muy malaaka mu ñaareel mi; ba noppi Noah, ni malaaka mu ñatteel mi, mooy wone buntu mbënn mi bi ñu tëj.

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 faatu na juróomi at laata mbënn mi, te loolu di wone juróomi at yu màndarga yi jiitu tëjug bunt bi ca yoonu Dibéer bi nar a ñëw léegi. Ci faatug Lamech, bi mu amee 777i at, la màndargaalug mbooloom gëmkat mu jël ndam mi mat. Gannaaw loolu, juróom-ñaari fan laata buntu gaal gi di tëju ci anam gu kéemaan, mala yi tàmbali nañu dugg ci gaal gi.

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.’

Bés bi Methuselah dee woon moo doon bés bu jëkk ci juróom-ñaari fan yooyu. Artu bu mujj bi laata bunt bi di tëj, xibaar bu am ñaari wàll la woon: ñu wone mala yi ba ñu leen gis, loolu ànd ak matug waxyu wu ñu yégle woon ci dund gépp gu nit ki gën a gudd fan ci ñi mas a dee. Waxyu woowu ci turu Methuselah la nekk woon, te tur woowu tekki ‘bu mu dee, dina ñëw.’

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.

Xibaaru artu bu mujj bi ñeel doom-aadama war na, ni ko waxyu bi laaje, nekk xibaar bu am ñaari xaaj, ni ko juróom-ñaari fani gàddaayu mala yi màndargale; fan yooyu tàmbali woon nañu ak deewu Metusela, ci matug waxyu Enog wi ñu yégle woon jaarale ko ci turu doomam. Juróom-ñaari fani gàddaayu mala yi dañuy wone ne xibaaru deewu Metusela ak mala yiy gàddaay, bi am ñaari xaaj, mooy xibaaru malaaka ma ñetteel, bi ñuy tàmpe. Yeesu day misaalal muj ga ak njàlbéen ga saa su nekk, te ci Peeñu, baat ba ñaareel ba ci aaya ñeent day fekksi malaaka ma ñetteel ci Peeñu fukk ak juróom-ñett, ni woote bu digg-guddi ba fekksi woon xibaaru malaaka ma ñaareel. Xibaaru artu bu mujj, dañu koy wone saa su nekk ni xibaar bu am wàll wu biir ak wàll wu biti, ni ko lëkkaloo gu waxyu gi am ci diggante mbootaayi gëmkat yi ak tàmp yi ci téereb Peeñu màndargale. Xibaaru artu bu mujj bi ci Dañeel fukk ak benn mooy xibaaru bëj-gànnaar ak penku. Metusela ak mala yi doon gàddaay ñoo doon xibaaru artu bu mujj, bu am ñaari xaaj, ca jamonoy Noo.

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.

Deewu Lamech, ak màndargab 777, méngoo na ak ndoorteelug wër gi, bi soxnas Ezekiel faatoo. Foofu lañuy teg màndargaal ci ñi takku ci ngëm, ñi askanu Seth di taxawal, te foofu itam la ñi askanu Cain di taxawal di jot màndarga mi. Enoch moo doon juróom ñaareel ki dale ko ci Adam, te mooy taxawal màndargab yoonu alpha bi ci ab jamono bu, ci njeexitalam, maas gu mujj gi ak maas gu jëkk gi, ñoom ñaar, limub juróom ñett di leen taxawal. Ñaar ñiy tudd Lamech ñoo wone njeexitalu jamonoy nattu, te deewu Lamech mooy taxawal ab buntu jamonoy nattu bu tëju ca ndoorteelug wër gi.

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 moo doon alfa bi ci taariixu waxyu, te waxyu gi dafa laaj mu wone omega bi ci taariixu waxyu. Omega boobu, juróom-ñetti bakkan ya jóge woon ci àddina su jëkk sa, dem ci àddina su bees sa te mosuñu dee, ñoo ko màndargaal. Enoch ak juróom-ñetti bakkan yooyu gisuñu woon dee bala ñuy àgg ci suuf su bees si. Àddina su jëkk sa jeex na ci juróom-ñaari fan yi mala yi doon toxlu, te àddina su bees sa tàmbali na ak juróom-ñaari fan yu tawul. Gannaaw loolu, dale ko ci bésub 17 bi, taw rekk la amoon lu mat juróomi weer, ba Yàlla téyee taw bi bi juróomi weer yi jeexee, ci bésub fukk ak juróom-ñaar bi.

Five Months

Juróomi weer

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.

Ci Peeñu 9, am na ñaari seede yu jëm ci juróomi weer, te ci saar bi am na ñetti waxyu yu wuute yu jëm ci jamono. Juróomi weer yu njëkk yi feeñ nañu ci aaya 5; juróomi weer yu ñaareel yi nekk nañu ci aaya 10, te ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukki fan ak juróom yi nekk nañu ci aaya 15. Aaya 5, 10 ak 15 ñoo wone waxyu wi jëm ci jamono te aju ci Lislaam, ak ñaari seede yu jëm ci juróomi weer ci njàlbéenug diiru waxyu bi. Aaya 5 ak 10 ñoom ñaar dañuy wone diiru juróomi weer; kon, rëdd ci kaw rëdd, aaya 5 ak aaya 10 dañuy mat 15 bu ñu leen boolee. Kon, juróomi weer yu njëkk yi 15 lañu, te ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukki fan ak juróom yi feeñ nañu ci aaya 15. Toftaleg aaya 5, 10 ak 15 ak seen tëralin ñoo wone ñaari 15, te ci ñaari aaya yu njëkk yi, yi mat 15 bu ñu leen boolee, am na ñaari waxyu yu jëm ci jamono, yu benn bu nekk aju ci diiru téeméer ak juróom-fukki at.

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.

Aaya fukk ak juróomeel bi dafay joxe waxyu wu jëm ci diirub ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukki fan ak juróom. Almasi bi ràbb na limu fukk ak juróom ci biir ñetti aaya, te bi muy jëfandikoo diiru waxyu wi ñu tëral ci biir aaya yooyu sax, mu ràññatle lim 15 bi ñuy wone ci boole aaya juróomeel bi ak aaya fukkeel bi, ngir limu fukk ak juróom bi am ñaari yoon bu ñu ko méngalee ak aaya fukk ak juróomeel bi. Gannaaw loolu, Almasi bi tëj na ñetti waxyu yu lëkkaloo yooyu yépp ci fukki fan ak juróom.

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.

Caabig dégg saar bi mooy xareb Nineveh bi amoon ci atum 627, te juróomi at gannaaw loolu, ci 632, Mohammed faatu, loolu daldi tàmbalil waxyu wu jëkk wi aju ci juróomi weer. Fukki at gannaaw faatug Mohammed, gàngoori Persia yi alàkku nañu, dëppoo ak li Mohammed yéglewoon lu jiitu, ne ñaari fanga yi, Persia ak Rome, dees na leen daan ñoom ñaar. Kon nag, saaru juróom-ñeent ci Peeñu tàmbalee ci ab rëddu jaar-jaar, ci xareb Nineveh bi diggante Persia ak Rome. Juróomi at gannaaw loolu, Mohammed faatu, loolu daldi tàmbalil téeméer ak juróom-fukki at yi ñu wax ci aaya juróom. Fukki at gannaaw loolu, daan nañu Persia ca xareb Nahavand, ci 642. Lislaam tudde na xareb Nahavand “ndamu ndam yi.” Fukki at ak juróom yu jëkk yi ci saaru juróom-ñeent ci Peeñu dañuy màndargaal ab diiru juróomi at ak fukki at yu ko topp. Waxyu wi mujj ci yi aju ci diir jeex na ci 11 ut 1840. Fukki fan laata xew-xew boobu am, Josiah Litch siiwal na yégleem bu mu yeesaloon, di ci wax ne kiliftéefu nguurug Ottoman dina jeex. Fukki fan ak juróom yi mujj ci Lislaam gi ñu wax ci saaru juróom-ñeent ci Peeñu, liggéeyu Josiah Litch moo leen séddale ci juróomi fan yu jiitu ak fukki fan yu topp, ndaxte Yeesu, saa su ne, njàlbéen li lay jëfandikoo ngir leeral njeexital li.

We will continue these things in the next article.

Dinañu wéyal mbir yii ci jukki bi ci topp.