In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Kwizahluko zesine nezesihlanu zeGenesis, umlibo wokuzalwa kaKayin uthelekiswa nalowo kaSete ukuze kubonakale umahluko phakathi kwawo.
Good Lamech and Bad Lamech
ULameki olungileyo noLameki ongendawo
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.
Iminombo emibini ibonisa umahluko phakathi kwabalahlekileyo nabasindisiweyo, yaye abathile kwinzala yale minombo mibini bamele ‘imifuziselo yenzala’ ehambelanayo yale minombo ichaseneyo. UKayin umela udidi lwabantu abangaguqukiyo esonweni, nabalilela imeko yabo kuphela.
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.
Wathi, Wenze ntoni na? Ilizwi legazi lomntakwenu liyadanduluka kum liphuma emhlabeni. Ngoku ke uqalekisiwe, ungabi semhlabeni, owuvulileyo umlomo wawo ukuze wamkele igazi lomntakwenu esandleni sakho; Xa uwulimayo umhlaba, ukususela ngoku awusayi kuphinda ukunike amandla awo; uya kuba yimbacu nesibhadubhadu ehlabathini. Wathi uKayin eNkosini, Isohlwayo sam singaphezu kwamandla am okusithwala. Yabona, undigxothile namhlanje ebusweni bomhlaba; ndiya kusithela ebusweni bakho; ndiya kuba yimbacu nesibhadubhadu ehlabathini; kuya kuthi ke wonke umntu ondifumanayo andibulale. Yathi iNkosi kuye, Ngako oko nabani na obulala uKayin uya kufikelwa yimpindezelo ephindwe kasixhenxe. Yaza iNkosi yabeka uphawu kuKayin, ukuze nabani na omfumanayo angambulali. Waphuma ke uKayin ebusweni beNkosi, waza wahlala ezweni laseNodi, empuma ye-Edeni. IGenesis 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.
UKayin umele udidi lwabantu abangaguqukiyo abagxila kuphela kwimeko yabo elusizi, abazifake kuyo ngokwala ukuzama ukwenza okulungileyo.
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.
Kodwa akazange akholiswe nguKayin nangumnikelo wakhe. Waqumba kakhulu uKayin, basangana ubuso bakhe. Yathi iNkosi kuKayin, Yini na ukuba uqumbe? Yini na ukuba busangane ubuso bakho? Ukuba wenza okulungileyo, akuyi kwamkelwa na? Ukuba ke awenzi okulungileyo, isono sibuthumile emnyango. Ukulangazelela kwaso kuya kusinga kuwe, ke wena uya kusilawula. IGenesis 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Ukufa Okuthandathu—IiAlfa Ezintathu NeeOmega Ezintathu
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.
Kumanqaku adlulileyo sachonga uEnoki njengomfuziselo wengelosi yokuqala, uLameki njengomfuziselo wengelosi yesibini, uMethusela njengesikhalo saphakathi kobusuku, noNowa njengengelosi yesithathu. ULameki womnombo kaSete wafa eneminyaka engamakhulu asixhenxe anamashumi asixhenxe anesixhenxe, kwiminyaka emihlanu ngaphambi komkhukula owenzeka ngexesha lokufa kukaMethusela. Ukufa kukaLameki kwalandelwa kukufa kukaMethusela emva kweminyaka emihlanu, yaye ukufa kwabo ke ngoko kufuzisela ukufa komfazi kaHezekile, okwalandelwa kukufa kweYerusalem, umfazi weMvana, emva konyaka omnye onesiqingatha (1.5).
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.
Ndaza mna Yohane ndawubona umzi ongcwele, iYerusalem entsha, usihla uphuma ezulwini uvela kuThixo, ulungiswe njengomtshakazi ohonjiselwe indoda yakhe. ISityhilelo 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.
Ukufa okuyi-alfa komfazi kaHezekile nokukaLameki, okunxibelelana nokufa okuyi-omega kweYerusalem nokukaMethusela, kwakufuzisela ukufa kukaJohn Palaiologos, okwalandelwa emva kweminyaka emihlanu kukufa kukaConstantine weshumi elinanye kwiindonga zaseConstantinople. Umgca kaLameki ubonisa iminyaka emihlanu, enesithuba seentsuku ezisixhenxe sokufuduka kwezilwanyana ekupheleni kwayo. Umgca weRoma yaseMpuma umele iminyaka emihlanu, ukwamela nesithuba seminyaka emine ngaphakathi kwaloo minyaka mihlanu iyonke. Umgca kaHezekile umele kokubini iminyaka emibini kwakunye nonyaka omnye onesiqingatha (1.5). Umgca kaHezekile wokutshatyalaliswa kweYerusalem yiBhabhiloni uhambelana nokutshatyalaliswa kwesibini kweYerusalem yiRoma ukususela kowama-66 ukuya kowama-70. Umgca weRoma wokutshatyalaliswa kweYerusalem uvelisa kokubini isithuba seminyaka emine kwakunye nesithuba seminyaka emithathu enesiqingatha. Umgca ngamnye kuloo migca mine efuziselayo wavelisa, kungekhona isithuba esinye, kodwa izithuba ezibini ezifuziselayo kubungqina bayo besiprofeto.
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.
ULameki, uJohn Palaiologos nenkosikazi kaHezekile bamele uphawu lwendlela lwe-alfa lwexesha eliphela ngokufa kwe-omega. Imigca emibini kule mithathu imele ungqingo oluphela ngokufa komlingani womgca ngamnye. Omnye uphela ngokungena kwezilwanyana emkhombeni. Umlingani we-omega ungqamanisa unogumbe kaNowa nokutshatyalaliswa kweYerusalem nokutshatyalaliswa kweendonga zaseConstantinople. Zontathu iimpawu ze-omega zimele ukuvalwa kwexesha lovavanyo ekufikeni komthetho weCawa ozayo kungekudala.
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.
Kakade ke, kwakungekho lungqingo kubungqina bomkhombe kaNowa, kodwa kwakufuneka kubekho ithambeka ukuze kungenwe emkhombeni. Ukuba ithambeka lokulayisha ligqalwa njengelifuzisela ithambeka lokungqinga, ngoko omathathu amangqina okufa abonisa ungqingo. Kumgca wamaRoma wokutshatyalaliswa kweYerusalem osusela kowama-66 ukuya kowama-70, kwakukho ungqingo olwenziwa nguCestius ngowama-66 nolwesibini olwenziwa nguTitus ngowama-70.
Four Years
Iminyaka emine
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.
Iminyaka emine ephela ngokungqingwa kweConstantinople ngowe-1453 imele ixesha lesibini leminyaka emine kwisiprofeto sobuSilamsi “seenyanga ezintlanu” esikwiSityhilelo isahluko sesithoba. Ixesha lokuqala leminyaka emine kwisiprofeto “seenyanga ezintlanu” lalisusela kowe-1333 ukuya kowe-1337 ekungqingweni kweNicomedia. Oko kungqingwa kwakufanekisela nokuphela kweminyaka engamashumi amathathu anesibhozo ukususela kumhla wama-27 kuJulayi 1299. Ukutshatyalaliswa kweYerusalem izihlandlo ezibini, ukutshatyalaliswa kweConstantinople isihlandlo esinye, umkhukula nokungqingwa kweNicomedia ngamangqina amahlanu ephulo lomkhosi lasePanium elaqhubeka ukususela kowama-200 ngaphambi kukaKristu ukuya kowama-198 ngaphambi kukaKristu, lona elaliya kuba lingqina lesithandathu, yaye kukho namanye aliqela.
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.
Zombini iintshabalalo zeYerusalem zinokulungelelaniswa ngokulula, “umgca phezu komgca.” UNogumbe ulungelelaniswa nomgca weRoma yaseMpuma ngokufa kwe-alfa nokwe-omega okufanayo kuzo zombini. Iphulo lasePanium lilungelelaniswa ngokukodwa nomgca kaHezekile wonyaka wama-587 ngaphambi kokuzalwa kukaKristu, kuba ngalinye kula maxesha mabini okungqinga limela iminyaka emibini. IPanium imelwe kwivesi yeshumi elinesihlanu yesahluko seshumi elinanye sikaDaniyeli, eyandulela ivesi yeshumi elinesithandathu emela umthetho womhla weCawa oza kufika kungekudala, kanye njengokuba kwaba njalo ngeentshabalalo zeYerusalem ngowama-586 ngaphambi kokuzalwa kukaKristu nangowama-70 emva kokuzalwa kukaKristu. Ixesha leminyaka emibini ledabi lasePanium nelokungqingwa kweTsidon lingenisa umgca ngamnye kule migca kwimbali efihlakeleyo ekwivesi yamashumi amane yesahluko seshumi elinanye sikaDaniyeli.
A Sign
Umqondiso
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.
Isiphawuli sendlela sokuqala sesiprofeto ekungqingweni kweYerusalem kuzo zombini izihlandlo zokutshatyalaliswa kwayo simele umqondiso; uCestius ngowama-66 nokufa komfazi kaHezekile zombini zaziyimiqondiso yealfa. ULameki ukwasisiphawuli sendlela sokuqala, yaye ke ngoko, ngokobungqina bababini, uLameki ukwangumqondiso. Ubudala bakhe beminyaka engama-777 bumela umqondiso webandla eloyisileyo elibunjwe zizinto ezintathu: umprofeti, umbingeleli nokumkani.
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.
Kananjalo ndabanika neesabatha zam, ukuze zibe ngumqondiso phakathi kwam nabo, ukuze bazi ukuba ndinguYehova obangcwalisayo. Hezekile 20:12.
300 Years
Iminyaka engama-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.
UEnoki, owayengowesixhenxe ukusuka kuAdam kumnombo kaSete, wahamba noThixo iminyaka engama-300, waza wathatyathelwa ezulwini. ‘300’ ngumfuziselo weetshathi zoovulindlela zowe-1843 ezingamakhulu amathathu, wabashumayeli bamaMillerite abangamakhulu amathathu abahambelana nazo, kwanomkhosi kaGidiyon owawunamajoni angamakhulu amathathu. UEnoki, abashumayeli bamaMillerite namajoni kaGidiyon angamakhulu amathathu bafuzisela ikhulu elinamashumi amane anesine lamawaka. USamson wathabatha iimpungutye ezingama-300 waza wazibopha ngambini, ngaloo ndlela ebonisa i-150 nomfuziselo obotshelelwe ndawonye ofikelela kwinani elipheleleyo elingamakhulu amathathu.
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.
Waya uSamson, wabamba iimpungutye ezingamakhulu amathathu, wathabatha izikhuni, wazidibanisa ngemisila, wabeka isikhuni phakathi kwemisila emibini. Wathi akuba elumeke izikhuni, wazikhulula zangena kwingqolowa emileyo yamaFilisti, watshisa izithungu nengqolowa emileyo, kunye nezidiliya neminquma. ABagwebi 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Iziprofeto ezibini zeenyanga ezintlanu eziphathelele ubuSilamsi ezikwisahluko sesithoba seSityhilelo zichonga “umlilo” “nemisila” njengeempawu zobuSilamsi.
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.
Yaye ndawabona ngolu hlobo amahashe embonweni, nabo babewakhwele, benxibe izigcina-zifuba ezinjengomlilo, nehiyakinte, nesulfure: iintloko zamahashe zazinjengeentloko zeengonyama; emilonyeni yawo kwakuphuma umlilo nomsi nesulfure. Ngezi zinto zintathu kwabulawa isahlulo sesithathu sabantu, ngomlilo, nangomsi, nangesulfure, ezaziphuma emilonyeni yawo. Kuba amandla awo asemilonyeni yawo, nasemisileni yawo: kuba imisila yawo yayifana neenyoka, ineentloko, yaye ayenzakalisa ngayo. ISityhilelo 9:17–19.
The power of Islam is both in their mouths and their tails.
Amandla obuSilamsi asemilonyeni yabo nasemisileni yabo.
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.
Yaye zazinemisila efana neyoonomadudwane, kwaye kwakukho iimvila emisileni yazo; yaye amandla azo ayengawokwenzakalisa abantu kangangeenyanga ezintlanu. Zaye zinokumkani phezu kwazo, oyingelosi yenzonzobila, ogama lakhe ngolwimi lwesiHebhere linguAbaddon, kodwa ngolwimi lwesiGrike linguApollyon. ISityhilelo 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.
Amandla obuSilamsi okungcungcuthekisa nokubulala afumaneka kokubini emilonyeni nasemisileni yazo, aphuma emilonyeni nasemisileni yazo.
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.
Ngoko ke iNkosi iya kunqumla kwaSirayeli intloko nomsila, isebe nengcongolo, ngamini-nye. Ingwevu ebekekileyo yiyo intloko; nomprofeti ofundisa ubuxoki nguye umsila. Kuba abakhokeli baba bantu bayabaphambukisa; nabo bakhokelwa ngabo bayatshatyalaliswa. 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.
UbuSilamsi noSirayeli banxibelelene ngokwesiprofeto, njengoko bobabini bengabantwana baka-Abraham, yaye kumgca ngamnye “intloko” “yingwevu nendwalutho” yaye “umsila” “ngumprofeti ofundisa ubuxoki.” KubuSilamsi, umprofeti wamandulo owafundisa ubuxoki nguMohammed. IKoran imele ubuxoki obuphembelela iinkumbi zobuSilamsi, yaye ingwevu nendwalutho bubunkokeli bazo bezopolitiko. UbuSilamsi bukhokelwa bubuchule bokulawula urhulumente (umlomo), obuphenjelelwa bubuxoki beKoran (umsila). Iimpungutye ezimakhulu mathathu zikaSamson zahlulwa zaba ngamaqela amabini eenyanga ezintlanu aza kuthuthumbisa aze abulale ngomlilo, ngomsi nangesulfure.
Fire, Smoke and Brimstone
Umlilo, umsi nesulfure
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.
Umlilo, umsi nesulfure zineempawu zobuprofeti zeengelosi ezintathu. Eyokuqala neyokugqibela ziintlobo zomlilo. Ingcambu yegama elithi “isulfure” imela ukudanyaza kobuThixo. Umlilo ngumfuziselo wesigidimi; umsi sisiphumo sesigidimi yaye isulfure ibonisa ukuba isigidimi sesonqulo. Zontathu ezi zinto ziyimigunyathi yesigidimi sokwenyaniso seengelosi ezintathu zeSityhilelo seshumi elinesine. Isigcina-sifuba sentsimbi siboniswa njengomlilo, iyakinto nesulfure. Singumgunyathi wesigcina-sifuba sombingeleli omkhulu. Isigcina-sifuba sombingeleli omkhulu simela ikhulu elinamashumi amane anesine lamawaka njengamatye anqabileyo alishumi elinesibini angabantu, adityaniswe nobuThixo, obumelwa yiUrim neThummim. Iyakinto yamandulo yayinombala ozuba-mnyama onzulu, okanye omfusa omfiliba. Iyakinto yesigcina-sifuba sobuSilamsi ingqinelana nomsi ophuma emilonyeni (urhulumente) nasemisileni (ibandla) yobuSilamsi.
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.
Ukuthatyathelwa kukaEnoki ezulwini emva kokuhamba noThixo iminyaka engama-300 kunxulumanisa inani elingu-300 nesigidimi sengelosi yokuqala esafika ngowe-1798. Eso sigidimi sengelosi yokuqala sanikwa amandla ngomhla we-11 kuAgasti, ngowe-1840, ngokuzaliseka kwesiprofeto seenyanga ezintlanu esikwisahluko sethoba seSityhilelo. La maxesha mabini akwesi sahluko, ngalinye eliziinyanga ezintlanu, abotshelelwe ndawonye umgca phezu komgca. Kutsha nje kuphela apho kuye kwaqondwa ukuba iinyanga ezintlanu ezikwivesi yesihlanu nezikwivesi yeshumi zingamaxesha amabini ahlukeneyo, ngalinye liyiminyaka elikhulu elinamashumi amahlanu. Xa kwaqondwa loo nyaniso, uSamson wabophelela iimpungutye ndawonye, zaba zizibini ezilikhulu elinamashumi amahlanu zeempungutye.
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.
Kwimbali yesiprofeto kaSamson, (ogama lakhe lithetha “ilanga”), “umsi” owaphuma emhadini xa isitshixo sasifuziselwa lidabi laseNineve, walisitha ilanga ngobumnyama. Abalandeli bakaMiller bakuchonga ngokuchanileyo ukusithwa kwelanga ngumsi womhadi wobuSilamsi njengokugutyungelwa kweendaba ezilungileyo zikaKristu, ezifuziselwa lilanga (uSamson). Kukho nezinye iindlela eziliqela ubungqina bukaSamson obunxulumana ngazo nobuSilamsi obukwisahluko sesithoba ukuya kwisahluko seshumi elinanye seSityhilelo.
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.
Inani elisisithathu livela kwimbali kaSamson ngeentsuku ezintathu ababezinikiwe abamenywa emtshatweni ukuba basombulule iqhina. USamson unxulumana nabafazi abathathu: umfazi wakhe waseTimna, ihenyukazi noDelila. UMoya weNkosi ufikela uSamson izihlandlo ezithathu: kwisiganeko sengonyama, eAshkelon naseLehi. USamson unika uDelila iimpendulo ezintathu zobuxoki ngaphambi kokuba amxelele inyaniso. Inani elisisithathu limela ubuThixo, kwakunye nobuThixo bobuxoki benamba, berhamncwa nobomprofeti wobuxoki, kwanokubunjwa kwebandla eloyisileyo ngamacandelo amathathu.
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.
Amashumi amathathu linani lombingeleli, kwaye kwakukho amaqabane angamashumi amathathu awaziswa esidlweni somtshato kaSamson. Wandula ke uSamson wabheja ngamashiti angamashumi amathathu nezambatho ezingamashumi amathathu, awayeza kuzinika iindwendwe ukuba zazinokulisombulula iqhina. Xa iqhina lakhe latyhilwa ngokungcatsha, uSamson wabulala amadoda angamashumi amathathu aseAshkelon ukuze ahlawule ubhejo. Inani lamashumi amathathu lisisishumi esingokwesiprofeto sama-300, kwaye, ngokuvisisana nokuhamba kukaEnoki noThixo kangangeminyaka engamakhulu amathathu, iimpungutye ezingamakhulu amathathu awazibambayo uSamson waza wazibophelela ndawonye zaba zizibini ezilikhulu elinamashumi amahlanu zinxulumene neziprofeto ezibini zeenyanga ezintlanu ezikwisahluko sesithoba seSityhilelo, ezidityaniswe ngendlela yomgca phezu komgca. Inani lamakhulu amathathu lisisishumi esingokwesiprofeto samawaka amathathu, yaye inani lamawaka amathathu limele intsalela, nokuba yintsalela yamalungisa njengoko imelwe ngabo baguqukayo ngePentekoste, okanye yintsalela yabangengomalungisa njengoko imelwe ngabo babulawa ngabaLevi ngexesha lemvukelo yethole legolide.
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.
Imvukelo yethole legolide kunye nabo baguqukayo ngePentekoste zombini zingqamana ngokwesiprofeto nomthetho weCawe oseza kufika kungekudala. Isisalela esinye simela isisalela esiphuma kubantu bomnqophiso kaThixo nesisalela esiphuma kwabo bangaphandle kwesibaya sabantu bomnqophiso kaThixo. Ukukhankanywa kokuqala kwamawaka amathathu kubungqina bukaSamson kubhekisela kumaYuda awathimba uSamson ukuze athomalalise amaFilisti, kanti okwesibini kubhekisela kumaFilisti. Umgwebo uqala ngendlu kaThixo, uze emva koko udlulele kubasebenzi belixa leshumi elinanye abaseseBhabheli. Ubungqina bukaSamson buxhasa umfuziselo wamawaka amathathu njengesisalela, bukwaxhasa nolandelelwano lwenkqubo yomgwebo. UEnoki wahamba noThixo iminyaka engamakhulu amathathu, ngaloo ndlela efuzisela isisalela sabantu bomnqophiso kaThixo abangangcamliyo ukufa. Eso sisalela ngamawaka alikhulu elinamashumi amane anesine, achasaniswa nesihlwele esikhulu kwisahluko sesixhenxe sesiTyhilelo.
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.
Isishumi sama-300 ngama-30, nani elo elingumfuziselo wombingeleli, yaye ngaphezu koko, inani elisisithathu, njengesishumi samashumi amathathu, limele ubuThixo, kwanobuThixo bomgunyathi benamba, berhamncwa nobomprofeti wobuxoki. Inani elisisithathu likwamele ukwahlulwa kwebandla eloyisileyo libe ngamacandelo amathathu, elimelwe nguKumkani uDavide owaqalisa ukulawula xa wayeneminyaka engamashumi amathathu ubudala, ngumbingeleli uYosefu owaqalisa ukukhonza xa wayeneminyaka engamashumi amathathu ubudala, nangumprofeti okwangumbingeleli uHezekile owaqalisa iminyaka yakhe engamashumi amabini anesibini yobulungiseleli kunyaka wamashumi amathathu womjikelo weshumi elinesixhenxe wentlokoma. Njengombingeleli, wayeya kuba neminyaka engamashumi amathathu ubudala.
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.’
Ngalinye kula maqumrhu mathathu afuziselayo, amelwa njengomprofeti, umbingeleli nokumkani, lifumana itywina likaThixo leSabatha yomhla wesixhenxe kwisiphawuli sendlela esiphawula ukuqala kokungqingwa. Amangqina amabini okufa, kunye nengqina elisekelayo lokutshatyalaliswa kweYerusalem ngonyaka wama-66, anika amangqina amathathu okuba isiphawuli sendlela sokungqingwa ‘singumqondiso.’
The Waymark of Transition
Uphawu Lwendlela Lwenguqu
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.
Xa kuqalisa ungqingo, ibandla likaThixo eloyisayo, elinamacandelo amathathu, liyatywinwa, njengoko limelwe nguLameki. Ukufa komfazi kaHezekile kubonisa ukuba kwakwelo phawu lwendlela kanye abantu ababefudula bengabomnqophiso bayadlulwa ngokupheleleyo. Olo phawu lwendlela lubonisa inguqu esuka eLawodike isiya eFiladelfi, nto leyo ekwaboniswa njengebandla elilwayo eliguqukela ekubeni libandla eloyisayo, ngaloo ndlela lisiba libandla lesibhozo elilelinye lawasixhenxe. Olo phawu lwendlela kwimbali yamaMillerite yengelosi yesithathu, eyasusela kumhla wama-22 kweyeDwarha yowe-1844 yaya kutsho kwimvukelo yowe-1863, lwalumela ixesha lowe-1856, xa bobabini uJames noEllen White baqalisa ukuchonga le ntshukumo njengeyaseLawodike. Ngowe-1856 intshukumo yamaMillerite yaseFiladelfi yaguqukela ekubeni yintshukumo yamaMillerite yaseLawodike. Kwiminyaka esixhenxe kamva intshukumo yamaMillerite yaseLawodike yaphela njengoko le ntshukumo yaba libandla lama-Adventist oMhla weSixhenxe laseLawodike.
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.
Eso siphawuli sendlela sikwafuziselwa ngunyaka wama-313, xa kwaphela ibandla laseSmirna kwaza kwaqala ibandla lasePergamo. Xa ezi zinto ziqwalaselwa kunye, inguqu yowe-1856 esuka kwiFiladelfi enobulungisa iye kwiLawodike engenabulungisa ihambelana nenguqu esuka kwiSmirna enobulungisa iye kwiPergamo engenabulungisa ngonyaka wama-313, yaye indawo ekwenzeka kuyo le nguqu ikwabonakalisa eso siphawuli sendlela njengomqondiso. Ungqingo luqala ngomqondiso, ngokobungqina bamangqina aliqela. Xa intshukumo yengelosi yesithathu, eyenziwe ngabantu abalikhulu elinamashumi amane anesine lamawaka, itywinwa ekufeni kukaLameki, bayatywinwa baze bamanyaniswe ngokugqibeleleyo njengoko bephakanyiswa njengebhanile, kuba isiphawuli sendlela sokuqala sesakhiwo sesiprofeto songqingo singumqondiso.
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.
Ukufa kukaJohn Palaiologos kuchonga umqondiso wendlela wobuSilamsi, xa iRoma yasempuma inyanzelwa ukuba izithobe kubuSilamsi. Ukungqingwa nokutshatyalaliswa kweYerusalem kubonelela ngamangqina amabini eBhabheli neRoma. Ixesha likaHezekile lonyaka onesiqingatha limele abaseLawodike abala ukuwubona nokuwuva umyalezo wesilumkiso ngokusiwa kwabo ekuthinjweni ngukumkani wasentla. Umqondiso kaCestius umele abaseFiladelfi abaphuncuka kukumkani wasentla. Loo miqondiso mibini ibhekisa kumyalezo wangaphakathi wesiprofeto, ngokunjalo nenani likaLameki elingu-777. Umgca phezu komgca, olunye udidi lusiwa ekuthinjweni ngexesha lokungqingwa, kanti olunye udidi luphuncuka esandleni sokumkani wasentla.
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.
Ukufa kukaJohn Palaiologos kufuzisela isigidimi sesiprofeto sangaphandle ngokuchonga indima yobuSilamsi kumqondiso wendlela apho abo bamelwa nguLamech batywinwa khona. Abo basindayo nabo bathinjwayo ekungqingweni nasekutshatyalalisweni kweYerusalem bagxininisa ukuba kukumqondiso wendlela oyi-alfa wexesha lesiprofeto lokungqingwa apho isimilo sibonakaliswa khona. Ezi ndidi zimbini zimelwa ngooLamech ababini. Olunye udidi lulumkisa iNashville, kanti olunye udidi luyala.
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.
Yathi iNkosi kuye, Ngenxa yoko, nabani na obulala uKayin uya kufikelwa yimpindezelo ephindwe kasixhenxe. Yaza iNkosi yabeka uphawu kuKayin, ukuze nabani na omfumanayo angambulali. IGenesis 4:15.
The Mark of Rebellion
Uphawu Lwemvukelo
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.
UKayin wafumana uphawu lovukelo lwakhe. Uphawu lovukelo lwakhe lwaluqondwa njengesilumkiso ebantwini sokuba, ukuba babenokumbulala uKayin, babeya kufumana umgwebo kaThixo ophindwe kasixhenxe. Ngandlela ithile, olu phawu lunokuqondwa njengendlela uThixo awayemnika ngayo uKayin ukhuseleko, kodwa ngokwesiprofeto luhambelana nophawu lovukelo olusisilumkiso olukwincwadi yokugqibela yeBhayibhile. Uphawu lwerhamncwa olukwincwadi yeSityhilelo eyi-omega lwalufanekiselwa luphawu lovukelo lukaKayin olukwincwadi yeGenesis eyi-alfa. Isilumkiso esiqulethwe luphawu lukaKayin sesokuba nabaphi na ababonakalisa isimilo esifana nesikaKayin nabo babeya kugatywa baze bagwetywe nguThixo. Uphawu olukuKayin luhambelana nophawu lwerhamncwa, yaye esi silumkiso sigxininisa umyalelo wokungaxelisi uvukelo lukaKayin lokubulala umntakwabo, olufanekiselwa eSityhilelweni njengomfanekiselo werhamncwa. Ukuxelisa isenzo sikaKayin kukwenza umfanekiselo kaKayin. UKayin wanikwa umgwebo wophumezo ophindwe kasixhenxe, yaye kwisizukulwana sesithandathu ukususela kuKayin, uLameki waqonda ukuba wayesiphindile isono sikayise, kodwa umgwebo wakhe wawuya kuba ngamashumi asixhenxe aphindwe kasixhenxe.
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.
Wathi uLameki kubafazi bakhe, Ada noTsila, yivani ilizwi lam; bafazi bakaLameki, kubekeleni indlebe ukuthetha kwam: kuba ndibulele indoda ngenxa yokundilimaza kwayo, nomfana ngenxa yokundenzakalisa kwakhe. Ukuba uKayin uya kuphindezelwa kasixhenxe, inene uLameki uya kuphindezelwa izihlandlo ezingamashumi asixhenxe anesixhenxe. IGenesis 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.
Indinyana engaphambili sisihlandlo sokuqala kwezithathu kuphela apho amanani eLizwini likaThixo avezwa ngohlobo lophindaphindo. Isihlandlo sokugqibela sinjengesokuqala.
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.
Waza uPetros wasondela kuye, wathi, Nkosi, koba futhi kangaphi na umzalwana wam endona, ndimxolela? Koda kube kasixhenxe na? Athi uYesu kuye, Andithi kuwe, Koda kube kasixhenxe; kodwa ndithi, Koda kube kamashumi asixhenxe aphindiweyo kasixhenxe. Mateyu 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.
Amashumi asixhenxe aphindwe kasixhenxe ngamakhulu amane anamashumi alithoba, yaye kwimbali engcwele kukho amaxesha amathathu, ngalinye eliyiminyaka engamakhulu amane anamashumi alithoba, yaye ngalinye limela ixesha lovavanyo. Kukho iminyaka engamakhulu amane anamashumi alithoba ebonisiweyo ngokuphathelele ingcwele, ookumkani nomkhosi. Ixesha lookumkani laqala ngokuthanjiswa kukaSawule ngowe-1097 ngaphambi kukaKristu laza laqhubeka lada lafikelela kungqingo lokuqala lukaNebhukadenetsare, xa uDaniyeli wathinjwa ngowe-607 ngaphambi kukaKristu.
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.
Iminyaka engamakhulu amane anamashumi alithoba yexesha lovavanyo eyabelwa ingcwele yaqala ekunikezelweni kwetempile kaSolomon ngowama-1006 ngaphambi kokuzalwa kukaKristu yaza yaqhubeka de kwaba sekunikezelweni kwetempile yasemva kokuthinjwa ngowama-516 ngaphambi kokuzalwa kukaKristu. Kumkhosi, iminyaka engamakhulu amane anamashumi alithoba yayisusela kowama-457 ngaphambi kokuzalwa kukaKristu ukuya kutsho kowama-34 emva kokuzalwa kukaKristu.
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.
Ukususela kwisigidimi sikaKayin esilumkisa ngomgwebo ophindwe kasixhenxe nakuphawu lwakhe, ukuya kutsho kumashumi asixhenxe aphindwe kasixhenxe kaLameki, kumela ixesha lovavanyo elingumfuziselo leminyaka engamakhulu amane anamashumi asithoba. Imvukelo efuziselwa luphawu lukaKayin iboniswa isiya iqatsela ngokuthe ngcembe, ngokuvisisana nesizathu sikaThixo sokuthumela unogumbe.
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.
Wabona uThixo ukuba bukhulu ububi bomntu emhlabeni, nokuba konke ukuyila kweengcinga zentliziyo yakhe kwakubububi bodwa imihla yonke. Wazisola uYehova ngokuba emenzile umntu emhlabeni, yaba buhlungu intliziyo yakhe. Wathi uYehova, Ndiya kumtshabalalisa ebusweni bomhlaba umntu endimdalileyo; umntu, nesilwanyana, nento enambuzelayo, neentaka zezulu; kuba ndiyazisola ngokuba ndizenzile. Genesis 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.
ULameki wesizukulwana sesithandathu sikaKayin uvezwa njengodidi oluphawuliweyo lwabavukeli, ngokuchaseneyo noLameki womnombo kaSete. Ubungqina babo bobabini ooLameki bubonisa ukuphela kwexesha lovavanyo: obomnye ngokuchazwa kwenani elingama-490, nobomnye ngokufa kwakhe. Bobabini baqulethe imifuziselo yamanani enxulumene ngokuthe ngqo nobume obuntlu-ntathu bebandla eloyisileyo. ULameki kaKayin uhambelana namaxesha amathathu eminyaka engama-490 lilinye, aphathelele kookumkani, kwingcwele nakumkhosi, yaye uLameki kaSete uqulethe itywina lenani elisixhenxe eliphathelele kumprofeti, kumbingeleli nakukumkani. ULameki kaSete ungowesibini kwiingelosi ezintathu ezikwiSityhilelo isahluko seshumi elinesine, yaye uLameki kaKayin uyingelosi yesithathu edlulisela isilumkiso esiphathelele kwirhamncwa, kumfanekiselo walo, kuphawu nakwinani legama lalo. KwiSityhilelo isahluko seshumi elinesine, iivesi 9/11 zichaza abo bafumana isiqalekiso sikaKayin.
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.
Saza isithunywa sezulu sesithathu sabalandela, sisithi ngelizwi elikhulu, Ukuba nabani na unqula irhamncwa nomfanekiselo walo, aze amkele uphawu lwalo ebunzini lakhe okanye esandleni sakhe, yena lowo uya kusela iwayini yomsindo kaThixo, egalelwe ingaxutywanga endebeni yengqumbo yakhe; kwaye uya kuthuthunjiswa ngomlilo nesulfure phambi kwezithunywa zezulu ezingcwele, naphambi kweMvana: Kwaye umsi wokuthuthunjiswa kwabo unyuka ngonaphakade kanaphakade; yaye abanalo uphumlo imini nobusuku abo banqula irhamncwa nomfanekiselo walo, naye nabani na owamkela uphawu lwegama lalo. ISityhilelo 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
ISityhilelo 15:2 sichaza ukuba ngoobani abo bamelwa nguLameki womnombo kaSete:
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.
Ndaza ndabona into engathi lulwandle lweglasi oluxutywe nomlilo: nabo babeloyisile irhamncwa, nomfanekiselo walo, nophawu lwalo, nenani legama lalo, bemi phezu kolwandle lweglasi, beneehadi zikaThixo. ISityhilelo 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.
ULameki womnombo kaSete uphawula ukuvalwa komnyango ngokufa kwakhe. ULameki womnombo kaKayin uphawula ukuvalwa komnyango ekupheleni kweminyaka engamakhulu amane anamashumi alithoba yexesha lovavanyo. Uphawu lukaKayin lwalufanele lubonwe njengesilumkiso nxamnye nesimilo esasibonakalisa iimpawu ezintathu eziphambili zesiprofeto. Wala ukunqula uThixo ngendlela awayeyalele ngayo uThixo; wabonakalisa ingqumbo yomona waza wabulala umninawa wakhe, yaye okwesithathu, wala ukuguquka.
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.
UKayin wayephule icwecwe lokuqala leMithetho Elishumi, elichaza ubudlelwane boluntu noThixo, yaye icwecwe lesibini lichaza ubudlelwane babantu nabanye abantu. Uphawu lwemvukelo yakhe lwalumbonakalisa njengomntu ongenamthetho nongenanguquko. UKayin noLameki babonakalisa umnyango ovaliweyo wengelosi yesithathu ekufikeni komthetho weCawe okusele kukufuphi. UEnoki, uMethusela, uLameki noNowa bamele imbali eqala ngokufika kwengelosi yokuqala, emelwe nguEnoki, kuze kufike uLameki njengengelosi yesibini, kuze kufike uMethusela njengomemezo waphakathi kobusuku onika amandla isigidimi sikaLameki sengelosi yesibini, aze ke uNowa, njengengelosi yesithathu, abonakalise umnyango ovaliweyo womkhukula.
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.
ULameki wafa kwiminyaka emihlanu ngaphambi konogumbe, yaye oko kuphawula iminyaka emihlanu yokomfuziselo ngaphambi kokuba ucango luvalwe ekufikeni komthetho weCawa osele usondele. Kusekufeni kukaLameki eneminyaka engama-777 apho kugqitywa khona ukutywinwa kwebandla eloyisayo. Kwathi ke, kwiintsuku ezisixhenxe ngaphambi kokuba ucango lomkhombe luvalwe ngamandla angaphaya kwawemvelo, izilwanyana zaqalisa ukungena emkhombeni.
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.’
Umhla awafa ngawo uMethusela wawungowokuqala kwezo ntsuku zisixhenxe. Isilumkiso sokugqibela ngaphambi kokuba kuvalwe umnyango sasingumyalezo oneenkalo ezimbini owawudluliselwa ngokuboniswa kwezilwanyana okwakukhatshwa kukuzaliseka kwesiprofeto esasivakaliswa kubo bonke ubomi bendoda eyaphila ixesha elide kunabo bonke abantu abakha bafa. Eso siprofeto sasiqulethwe kwigama likaMethusela, elithetha ukuthi ‘xa esifa, kuya kufika.’
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.
Isigidimi sokugqibela sokulumkisa uluntu simele, ngokwemfuneko yesiprofeto, sibe sisigidimi esinamacandelo amabini, njengoko sifanekiselwa ziintsuku ezisixhenxe zokufuduka kwezilwanyana ezaqala ngokufa kukaMethusela, kuzalisekiswa isiprofeto sikaEnoki esabhengezwa ngegama lonyana wakhe. Iintsuku ezisixhenxe zokufuduka kwezilwanyana zibonisa ukuba isigidimi esinamacandelo amabini sokufa kukaMethusela nezilwanyana ezifudukayo sisigidimi sokutywina sengelosi yesithathu. UYesu usoloko efanekisa isiphelo ngesiqalo, yaye kwiSityhilelo ingelosi yesithathu ekwiSityhilelo isahluko seshumi elinesibhozo ithelelwa lilizwi lesibini elikwivesi yesine, kanye njengokuba umemezo waphakathi kobusuku wathelela isigidimi sengelosi yesibini. Isigidimi sokugqibela sesilumkiso sisoloko sichazwa njengesigidimi sangaphakathi nesangaphandle, njengoko sifanekiselwa lunxulumano lwesiprofeto oluphakathi kwamabandla namatywina kwincwadi yeSityhilelo. Isigidimi sokugqibela sesilumkiso esikuDaniyeli isahluko seshumi elinanye sisigidimi somntla nesempuma. UMethusela nezilwanyana ezifudukayo babesisigidimi sokugqibela sesilumkiso esinamacandelo amabini ngexesha likaNowa.
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.
Ukufa kukaLameki onophawu olungu-777 kungqamana nokuqala kokungqingwa, xa kwafa umfazi kaHezekile. Kulapho abathembekileyo, abamelwa ngumnombo kaSete, batywinwa khona, yaye kukwalapho abo bamelwa ngumnombo kaKayin bafumana khona uphawu. UEnoki wayengowesixhenxe ukusuka kuAdam, yaye umele isiphawuli sendlela se-alfa kwixesha ekupheleni kwalo isizukulwana sokugqibela nesizukulwana sokuqala zombini zimelwa linani lesibhozo. OoLameki bobabini babonisa ukuvalwa kwexesha lobabalo, yaye ukufa kukaLameki kumele umnyango ovaliweyo wexesha lobabalo ekuqaleni kokungqingwa.
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.
UEnoki wayeyi-alfa yembali yesiprofeto, yaye ngokwemfuneko yesiprofeto umele achonge i-omega yembali yesiprofeto. Loo omega imelwa yimiphefumlo esibhozo eyasuka kwihlabathi elidala yaya kwihlabathi elitsha ingakhange ikungcamle ukufa. UEnoki kunye nemiphefumlo esibhozo abazange bakubone ukufa ngaphambi kokuba bafike emhlabeni omtsha. Ihlabathi elidala laphela ngexesha leentsuku ezisixhenxe zokufuduka kwezilwanyana, laza ihlabathi elitsha laqala ngeentsuku ezisixhenxe ekwakungekho mvula ngazo. Kwathi ke, ukususela ngomhla we-17, kangangeenyanga ezintlanu kwakungekho nto ngaphandle kwemvula, de uThixo wayinqanda imvula ekupheleni kwezo nyanga zintlanu, ngomhla weshumi elinesixhenxe.
Five Months
Iinyanga Ezintlanu
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.
Kukho amangqina amabini eenyanga ezintlanu kwisahluko sesithoba seSityhilelo, yaye kukho iziprofeto ezithathu ezahlukeneyo zexesha kwesi sahluko. Iinyanga ezintlanu zokuqala zichazwe kwindinyana yesihlanu; iinyanga ezintlanu zesibini zikwındinyana yeshumi, yaye iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu zikwındinyana yeshumi elinesihlanu. Iindinyana 5, 10 no-15 zichonga isiprofeto sexesha sobuSilamsi esinamangqina amabini eenyanga ezintlanu ekuqaleni kwexesha lesiprofeto. Iindinyana 5 no-10 zombini zibonisa ithuba leenyanga ezintlanu, ngoko ke, umgca phezu komgca, indinyana yesihlanu nendinyana yeshumi xa zidityanisiwe zenza ishumi elinesihlanu. Ngoko ke, iinyanga ezintlanu zokuqala zili-15, yaye iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu zichazwe kwindinyana 15. Ukulandelelana nolwakhiwo lweendinyana 5, 10 no-15 zibonisa amanani amabini angu-15, yaye kwiindinyana ezimbini zokuqala ezidibene zenza ishumi elinesihlanu, kukho iziprofeto ezibini zexesha leminyaka elikhulu elinamashumi amahlanu ngasinye.
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.
Indinyana yeshumi elinesihlanu inika isiprofeto sexesha leminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu. UKristu uluke ishumi elinesihlanu kwiindinyana ezintathu, yaye esebenzisa ixesha lesiprofeto elichazwe kwezo ndinyana kanye, walihlukanisa inani elingu-15 elibonakaliswa ngokudibanisa indinyana yesihlanu neyeshumi, ukuze enze ukuphindwa kabini kweshumi elinesihlanu xa lilungelelaniswa nendinyana yeshumi elinesihlanu. Emva koko uKristu waziqukumbela zontathu iziprofeto ezinxibeleleneyo ngeentsuku ezilishumi elinesihlanu.
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.
Undoqo wesi sahluko lidabi laseNineve lowama-627, elalandelwa kwiminyaka emihlanu kamva, ngowama-632, kukufa kukaMohammed okuqalisa isiprofeto sokuqala seenyanga ezintlanu. Kwiminyaka elishumi emva kokufa kukaMohammed, imikhosi yasePersi yatshatyalaliswa ngokuvisisana nesibikezelo sikaMohammed sokuba omabini la magunya, elasePersi nelaseRoma, ayeza koyiswa. Ngoko ke, isahluko sesithoba seSityhilelo siqala ngomgca wembali osusela kwidabi laseNineve phakathi kwePersi neRoma. Emva koko, kwiminyaka emihlanu kamva, uMohammed uyafa, ngaloo ndlela kuqalisa iminyaka elikhulu elinamashumi amahlanu ekwivesi yesihlanu. Kwiminyaka elishumi kamva, iPersi iyoyiswa kwidabi laseNahavand ngowama-642. UbuSilamsi balibiza idabi laseNahavand ngokuthi, “uloyiso lweeloyiso.” Iminyaka yokuqala elishumi elinesihlanu yesahluko sesithoba seSityhilelo imela ixesha leminyaka emihlanu elandelwa yiminyaka elishumi. Isiprofeto sexesha sokugqibela safikelela esiphelweni ngomhla we-11 kuAgasti 1840. Kwiintsuku ezilishumi ngaphambi kweso siganeko, uJosiah Litch wapapasha isibikezelo sakhe esihlaziyiweyo sokuphela kobunganga bama-Ottoman. Iintsuku zokugqibela ezilishumi elinesihlanu zobuSilamsi obukwisahluko sesithoba seSityhilelo zahlulwa ngumsebenzi kaJosiah Litch zibe ziintsuku ezintlanu, ezilandelwa ziintsuku ezilishumi, kuba uYesu usoloko ebonisa isiphelo ngesiqalo.
We will continue these things in the next article.
Siza kuqhubeka nezi zinto kwinqaku elilandelayo.