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

Nínú orí kẹrin àti karùn-ún ìwé Gẹ́nẹ́sísì, a fi ìtàn ìran Káínì wé ìtàn ìran Sẹ́tì láti fi ìyàtọ̀ wọn hàn.

Good Lamech and Bad Lamech

Lámékì Rere àti Lámékì Búburú

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.

Ìran méjèèjì náà dúró fún ìyàtọ̀ tí ó wà láàárín àwọn tí ó sọnù àti àwọn tí a gbà là, àwọn kan lára àwọn àtọmọdọ́mọ ìran méjèèjì náà sì dúró fún ‘àwọn àmì àtọmọdọ́mọ’ tí ó bá ara wọn mu nínú ìran méjèèjì tí a fi ìyàtọ̀ wọn hàn náà. Káínì dúró fún ẹgbẹ́ àwọn ènìyàn tí kò ní ìrònúpìwàdà kankan fún ẹ̀ṣẹ̀, tí wọ́n sì ń ṣọ̀fọ̀ nítorí ipò tiwọn nìkan.

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.

Ó sì wí pé, Kí ni ìwọ ti ṣe? Ohùn ẹ̀jẹ̀ arákùnrin rẹ ń ké pè mí láti inú ilẹ̀ wá. Ǹjẹ́ nísinsin yìí, ẹni ìfibú ni ìwọ láti ilẹ̀ wá, èyí tí ó ti la ẹnu rẹ̀ láti gba ẹ̀jẹ̀ arákùnrin rẹ lọ́wọ́ rẹ; nígbà tí ìwọ bá ro ilẹ̀, kì yóò tún fi agbára rẹ̀ fún ọ mọ́; ìsáǹsá àti alárìnkiri ni ìwọ yóò jẹ́ lórí ilẹ̀ ayé. Káínì sì wí fún Olúwa pé, Ìyà mi pọ̀ ju èyí tí mo lè rù lọ. Wò ó, ìwọ ti lé mi jáde lónìí kúrò lójú ilẹ̀; a ó sì pa mí mọ́ kúrò níwájú rẹ; èmi yóò sì jẹ́ ìsáǹsá àti alárìnkiri lórí ilẹ̀ ayé; yóò sì ṣe pé, gbogbo ẹni tí ó bá rí mi yóò pa mí. Olúwa sì wí fún un pé, Nítorí náà, ẹnikẹ́ni tí ó bá pa Káínì, ẹ̀san ìlọ́po méje ni a ó gbẹ̀san lára rẹ̀. Olúwa sì fi àmì kan sí ara Káínì, kí ẹnikẹ́ni tí ó bá rí i má bàa pa á. Káínì sì jáde kúrò níwájú Olúwa, ó sì gbé ní ilẹ̀ Nódì, ní ìhà ìlà-oòrùn Édẹ́nì. Jẹ́nẹ́sísì 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.

Káínì ṣàpẹẹrẹ ẹ̀ka kan nínú àwọn aláìronúpìwàdà tí wọ́n ń gbájú mọ́ ipò ìbànújẹ́ tiwọn nìkan, èyí tí àwọn fúnra wọn ti fà sórí ara wọn nípa kíkọ̀ láti sapá láti ṣe rere.

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.

Ṣùgbọ́n kò tẹ́wọ́ gbà Káínì àti ọrẹ ẹbọ rẹ̀. Inú sì bí Káínì gidigidi, ojú rẹ̀ sì rọ̀. Olúwa sì sọ fún Káínì pé, Èé ṣe tí inú fi ń bí ọ? Èé sì ṣe tí ojú rẹ fi rọ̀? Bí ìwọ bá ṣe rere, a kì yóò ha tẹ́wọ́ gbà ọ́? Bí ìwọ kò bá sì ṣe rere, ẹ̀ṣẹ̀ dùbúlẹ̀ ní ẹnu ọ̀nà. Ìfẹ́-ọkàn rẹ̀ yóò sì máa tọ̀ sí ọ, ìwọ yóò sì ṣàkóso lórí rẹ̀. Jẹ́nẹ́sísì 4:5–7.

Six Deaths—Three Alphas and Three Omegas

Ikú Mẹ́fà—Álfà Mẹ́ta àti Òmégà Mẹ́ta

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.

Nínú àwọn àpilẹ̀kọ tí ó kọjá, a dá Enọku mọ̀ gẹ́gẹ́ bí àmì áńgẹ́lì àkọ́kọ́, Lameki gẹ́gẹ́ bí àmì áńgẹ́lì kejì, Metusela gẹ́gẹ́ bí igbe ọ̀gànjọ́ òru, àti Noa gẹ́gẹ́ bí áńgẹ́lì kẹta. Lameki tí ó wá láti ìran Seti kú ní ẹni ọdún ọgọ́rùn-ún méje ó lé mẹ́tàdínlọ́gọ́rin, ọdún márùn-ún ṣáájú ìkún-omi tí Metusela kú ní àkókò rẹ̀. Ikú Lameki ni ikú Metusela tẹ̀ lé lẹ́yìn ọdún márùn-ún, ikú wọn sì tipa bẹ́ẹ̀ ṣàpẹẹrẹ ikú aya Esekiẹli, èyí tí ikú Jerusalẹmu, aya Ọ̀dọ́ Àgùntàn, tẹ̀ lé lẹ́yìn ọdún kan ààbọ̀ (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.

Èmi Jòhánù sì rí ìlú mímọ́ náà, Jerúsálẹ́mù tuntun, tí ń ti ọ̀run sọ̀kalẹ̀ wá láti ọ̀dọ̀ Ọlọ́run, tí a ti pèsè bí ìyàwó tí a ṣe lọ́ṣọ̀ọ́ fún ọkọ rẹ̀. Ìfihàn 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.

Àwọn ikú álfà ti aya Ezekiel àti Lamech, tí ó ní ìsopọ̀ pẹ̀lú àwọn ikú òmégà ti Jerusalem àti Methuselah, ṣàpẹẹrẹ ikú John Palaiologos, èyí tí ikú Constantine kọkànlá lórí àwọn odi Constantinople tẹ̀ lé ní ọdún márùn-ún lẹ́yìn náà. Ìlà Lamech tọ́ka sí ọdún márùn-ún, pẹ̀lú sáà ọlọ́jọ́ méje tí àwọn ẹranko fi ṣíra ní òpin rẹ̀. Ìlà Rome ti ìlà-oòrùn dúró fún ọdún márùn-ún, àti sáà ọlọ́dún mẹ́rin kan nínú àpapọ̀ ọdún márùn-ún náà pẹ̀lú. Ìlà Ezekiel dúró fún ọdún méjì, ó sì tún dúró fún ọdún kan ààbọ̀ (1.5). Ìlà Ezekiel nípa bí Babylon ṣe pa Jerusalem run bá ìparun Jerusalem ẹlẹ́ẹ̀kejì tí Rome ṣe láti ọdún 66 títí di 70 mu. Ìlà Rome nípa ìparun Jerusalem ń mú sáà ọlọ́dún mẹ́rin àti sáà ọlọ́dún mẹ́ta ààbọ̀ jáde. Ọ̀kọ̀ọ̀kan nínú àwọn ìlà ìṣàpẹẹrẹ mẹ́rin wọ̀nyẹn mú sáà ìṣàpẹẹrẹ jáde nínú ẹ̀rí àsọtẹ́lẹ̀ wọn, kì í ṣe ẹyọ kan, bí kò ṣe méjì.

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.

Lámẹ́kì, John Palaiologos àti aya Ìsíkíẹ́lì dúró fún àmì ọ̀nà álfà ti sáà kan tí ó parí pẹ̀lú ikú òmégà. Méjì nínú àwọn ìlà mẹ́tẹ̀ẹ̀ta dúró fún ìsàgatì tí ó parí pẹ̀lú ikú àwọn ẹlẹgbẹ́ wọn ní ọ̀kọ̀ọ̀kan. Èyí tí ó kù parí pẹ̀lú wíwọ àwọn ẹranko sínú ọkọ̀ áàkì. Ẹlẹgbẹ́ òmégà náà mú ìkún-omi Nóà wà ní ìbámu pẹ̀lú ìparun Jerúsálẹ́mù àti ìparun àwọn odi Constantinople. Gbogbo àwọn àmì òmégà mẹ́tẹ̀ẹ̀ta dúró fún ìparí àkókò àánú ní àkókò òfin ọjọ́ Àìkú tí yóò dé láìpẹ́.

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.

Dájúdájú, kò sí ìsàgatì nínú ẹ̀rí ọkọ̀ Nóà, ṣùgbọ́n ó ní láti jẹ́ pé ọ̀nà kan tí ó tẹ́ gẹ̀rẹ́gẹ̀rẹ́ wà fún wíwọ inú ọkọ̀ náà. Bí a bá gbà pé ọ̀nà gẹ̀rẹ́gẹ̀rẹ́ tí a fi ń kó ẹrù wọlé ń ṣàpẹẹrẹ ọ̀nà gẹ̀rẹ́gẹ̀rẹ́ fún ìsàgatì, nígbà náà gbogbo ẹ̀rí ikú mẹ́tẹ̀ẹ̀ta ń tọ́ka sí ìsàgatì. Nínú ìlà ìtàn Róòmù nípa ìparun Jerúsálẹ́mù láti ọdún 66 títí dé 70, Cestius ṣe ìsàgatì kan ní ọdún 66, Titus sì ṣe ìsàgatì kejì ní ọdún 70.

Four Years

Ọdún Mẹ́rin

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.

Àwọn ọdún mẹ́rin tí ó dópin pẹ̀lú ìdótì Constantinople ní ọdún 1453 dúró fún àkókò ọdún mẹ́rin kejì nínú ìsọtẹ́lẹ̀ Ìsìláàmù nípa “oṣù márùn-ún” nínú Ìfihàn orí kẹsàn-án. Àkókò ọdún mẹ́rin àkọ́kọ́ nínú ìsọtẹ́lẹ̀ “oṣù márùn-ún” jẹ́ láti ọdún 1333 títí dé ọdún 1337, nígbà ìdótì Nicomedia. Ìdótì yẹn tún dúró fún òpin ọdún méjìdínlógójì tí a kà láti ọjọ́ 27 oṣù Keje, ọdún 1299. Ìparun Jerusalẹmu lẹ́ẹ̀mejì, ìparun Constantinople lẹ́ẹ̀kan, ìkún omi náà àti ìdótì Nicomedia jẹ́ ẹlẹ́rìí márùn-ún sí ìpolongo ogun Panium láti ọdún 200 ṣáájú Kristi títí dé ọdún 198 ṣáájú Kristi, èyí tí yóò jẹ́ ẹlẹ́rìí kẹfà, àwọn mìíràn mélòó kan sì tún wà.

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.

A lè mú ìparun Jerúsálẹ́mù méjèèjì bá ara wọn mu ní ìrọ̀rùn, “ìlà lórí ìlà.” Ìkún-omi àti ìlà Róòmù Ìlà Oòrùn ni a mú bá ara wọn mu nípasẹ̀ àwọn ikú álfà àti òmégà tí wọ́n jọ ní. Ìpolongo ogun Panium ni a mú bá ìlà Ìsíkíẹ́lì ti ọdún 587 ṣáájú Kristi mu ní pàtó, nítorí pé ọ̀kọ̀ọ̀kan àwọn àkókò ìsàgatì méjèèjì dúró fún ọdún méjì. Panium ni a ṣàpẹẹrẹ nínú ẹsẹ karùndínlógún ti Dáníẹ́lì orí kọkànlá, èyí tí ó ṣáájú ẹsẹ kẹrìndínlógún tí ó dúró fún òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́, gẹ́gẹ́ bí ìparun Jerúsálẹ́mù ní ọdún 586 ṣáájú Kristi àti ọdún 70 lẹ́yìn Kristi náà ti ṣe. Àkókò ọdún méjì tí ogun Panium àti ìsàgatì Sídónì gbà mú ọ̀kọ̀ọ̀kan àwọn ìlà wọ̀nyí wọ inú ìtàn tí ó farapamọ́ nínú Dáníẹ́lì orí kọkànlá, ẹsẹ ogójì.

A Sign

Àmì Kan

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.

Àmì ọ̀nà àsọtẹ́lẹ̀ àkọ́kọ́ nínú àwọn ìsàgatì ní ìgbà ìparun Jerúsálẹ́mù méjèèjì dúró fún àmì kan; Cestius ní ọdún 66 àti ikú aya Ìsíkíẹ́lì méjèèjì jẹ́ àmì alfa. Lámékì náà ni àmì ọ̀nà àkọ́kọ́, nítorí náà, lórí ẹ̀rí ẹni méjì, Lámékì náà jẹ́ àmì kan. Ọjọ́ orí rẹ̀ tí í ṣe ọdún 777 dúró fún àmì ìjọ tí ó ti ṣẹ́gun, tí ó jẹ́ àkópọ̀ ẹ̀yà mẹ́ta: wòlíì kan, àlùfáà kan àti ọba kan.

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.

Pẹ̀lúpẹ̀lù, mo tún fún wọn ní àwọn ọjọ́ ìsinmi mi, láti jẹ́ àmì láàárín èmi àti wọn, kí wọ́n lè mọ̀ pé èmi ni Olúwa tí ó ń sọ wọ́n di mímọ́. Ìsíkíẹ́lì 20:12.

300 Years

Ọdún 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.

Enoku, ẹni tí ó jẹ́ ìran keje láti ọ̀dọ̀ Adamu nínú ìlà ìran Seti, bá Ọlọ́run rìn fún ọdún 300, a sì mú un lọ sí ọ̀run. ‘300’ jẹ́ àmì àwọn àtẹ ìṣàfihàn ọ̀ọ́dúnrún ti àwọn aṣáájú-ọ̀nà ti ọdún 1843, àwọn oníwàásù Millerite ọ̀ọ́dúnrún tí ó bá wọn dọ́gba ní iye, àti ẹgbẹ́ ọmọ ogun Gideoni tí ó ní ọ̀ọ́dúnrún ènìyàn pẹ̀lú. Enoku, àwọn oníwàásù Millerite àti ọ̀ọ́dúnrún ọmọ ogun Gideoni dúró fún àwọn ọ̀kẹ́ méje ó lé ẹgbàajì. Samsoni mú kọ̀lọ̀kọ̀lọ̀ 300, ó sì so wọ́n pọ̀ ní méjì méjì, nípa bẹ́ẹ̀ ó ń tọ́ka sí 150 àti àmì kan tí a so pọ̀ tí àpapọ̀ rẹ̀ jẹ́ ọ̀ọ́dúnrún.

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.

Sámúsónì sì lọ, ó sì mú ọ̀ọ́dúnrún kọ̀lọ̀kọ̀lọ̀, ó sì mú àwọn ògùṣọ̀, ó sì yí ìrù kan sí ìrù kejì, ó sì fi ògùṣọ̀ kan sáàárín ìrù méjì kọ̀ọ̀kan. Nígbà tí ó sì ti dá iná sí àwọn ògùṣọ̀ náà, ó tú wọn sílẹ̀ sínú ọkà tí ó dúró ní oko àwọn Fílístínì, ó sì jó àwọn àkójọ ìtí ọkà àti ọkà tí ó dúró ní oko, pẹ̀lú àwọn ọgbà àjàrà àti àwọn igi ólífì run. Àwọn Onídàájọ́ 15:4, 5.

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

Àwọn àsọtẹ́lẹ̀ méjì ti oṣù márùn-ún kọ̀ọ̀kan nípa ẹ̀sìn Ìsìláàmù nínú orí kẹsàn-án ìwé Ìfihàn fi “iná” àti “àwọn ìrù” hàn gẹ́gẹ́ bí àwọn ànímọ́ ẹ̀sìn Ìsìláàmù.

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.

Báyìí ni mo sì rí àwọn ẹṣin náà nínú ìran, àti àwọn tí ó jókòó lórí wọn, tí wọ́n ní àwo ìgbàyà ti iná, àti ti jakinti, àti ti imí-ọjọ́: orí àwọn ẹṣin náà sì dàbí orí kìnnìún; iná àti èéfín àti imí-ọjọ́ sì ń jáde láti ẹnu wọn. Nípasẹ̀ àwọn mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a pa ìdámẹ́ta àwọn ènìyàn, nípasẹ̀ iná náà, àti nípasẹ̀ èéfín náà, àti nípasẹ̀ imí-ọjọ́ náà, tí ń jáde láti ẹnu wọn. Nítorí agbára wọn wà ní ẹnu wọn, àti ní ìrù wọn: nítorí àwọn ìrù wọn dàbí àwọn ejò, wọ́n sì ní orí, wọ́n sì ń fi wọ́n ṣe ìpalára. Ìfihàn 9:17–19.

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

Agbára ẹ̀sìn Ìsìláàmù wà ní ẹnu wọn àti ní ìrù wọn.

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.

Wọ́n sì ní ìrù bí ti àkekèé, oró sì wà nínú ìrù wọn: agbára wọn sì ni láti pa ènìyàn lára fún oṣù márùn-ún. Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì ọ̀gbun àìnísàlẹ̀, tí orúkọ rẹ̀ ní èdè Hébérù ń jẹ́ Abaddon, ṣùgbọ́n ní èdè Gíríìkì, orúkọ rẹ̀ ń jẹ́ Apollyon. Ìfihàn 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.

Agbára Ìsìláàmù láti dáni lóró àti láti pani wà nínú ẹnu wọn àti ìrù wọn méjèèjì, èyí tí ń ti ẹnu wọn àti ìrù wọn jáde.

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.

Nítorí náà, Olúwa yóò gé orí àti ìrù, ẹ̀ka àti esùsú, kúrò lára Israẹli ní ọjọ́ kan. Àgbà àti ẹni ọlá, òun ni orí; wòlíì tí ó sì ń kọ́ni ní irọ́, òun ni ìrù. Nítorí àwọn aṣáájú àwọn ènìyàn yìí ń mú wọn ṣìnà; àwọn tí wọ́n sì ń darí ni a ń pa run. Aísáyà 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.

Ìsìláàmù àti Ísírẹ́lì ní ìsopọ̀ nínú àsọtẹ́lẹ̀, nítorí pé àwọn méjèèjì jẹ́ ọmọ Ábúráhámù, àti pé nínú ìlà kọ̀ọ̀kan, “orí” ni “ẹni àgbà àti ọlọ́lá,” “ìrù” sì ni “wòlíì tí ń kọ́ni ní irọ́.” Ní ti Ìsìláàmù, Mohammed ni wòlíì ìgbàanì tí ó kọ́ni ní irọ́. Kùránì dúró fún àwọn irọ́ tí ń sún àwọn eéṣú Ìsìláàmù sí ìṣe, ẹni àgbà àti ọlọ́lá náà sì ni àwọn aṣáájú ìṣèlú wọn. A ń darí Ìsìláàmù nípasẹ̀ ọgbọ́n ìṣàkóso ìjọba (ẹnu), àwọn irọ́ Kùránì (ìrù) sì ni ó ń sún àwọn olùdarí rẹ̀ sí ìṣe. A pín àwọn kọ̀lọ̀kọ̀lọ̀ ọ̀ọ́dúnrún Sámúsónì sí àwùjọ méjì ti oṣù márùn-ún kọ̀ọ̀kan, tí yóò dáni lóró, tí yóò sì pani nípasẹ̀ iná, èéfín àti imí ọjọ́.

Fire, Smoke and Brimstone

Iná, Èéfín àti Imí Ọjọ́

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.

Iná, èéfín àti imí-ọjọ́ ní àwọn àbùdá àsọtẹ́lẹ̀ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta. Èyí àkọ́kọ́ àti èyí ìkẹyìn jẹ́ àwọn oríṣi iná. Gbòǹgbò ọ̀rọ̀ náà “imí-ọjọ́” dúró fún ìtànṣán ìmọ́lẹ̀ àtọ̀runwá. Iná jẹ́ àmì ìhìn kan; èéfín ni àbájáde ìhìn náà, imí-ọjọ́ sì fi hàn pé ìhìn náà jẹ́ ti ẹ̀sìn. Gbogbo àwọn mẹ́tẹ̀ẹ̀ta jẹ́ àfarawé èké ìhìn tòótọ́ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta nínú Ìfihàn orí kẹrìnlá. A fi àwo ìgbàyà irin hàn gẹ́gẹ́ bí iná, jákíńtì àti imí-ọjọ́. Ó jẹ́ àfarawé èké àwo ìgbàyà olórí àlùfáà. Àwo ìgbàyà olórí àlùfáà dúró fún àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún ó lé mẹ́rìnlélógójì gẹ́gẹ́ bí òkúta iyebíye ènìyàn méjìlá tí a so pọ̀ mọ́ Ìwà Ọlọ́run, èyí tí Urim àti Thummim dúró fún. Jákíńtì ìgbàanì ní àwọ̀ búlúù-dúdú tó ṣókùnkùn, tàbí àwọ̀ àlùkò tí kò mọ́lẹ̀. Jákíńtì àwo ìgbàyà Ìsìláàmù bá èéfín tí ń jáde láti àwọn ẹnu (ìjọba) àti àwọn ìrù (ìjọ) Ìsìláàmù mu.

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.

Gbígbé Énọ́kù lọ sí ọ̀run lẹ́yìn tí ó ti bá Ọlọ́run rìn fún ọdún 300 so nọ́ńbà 300 pọ̀ mọ́ ìhìn áńgẹ́lì àkọ́kọ́ tí ó dé ní ọdún 1798. Ìhìn áńgẹ́lì àkọ́kọ́ yẹn ni a fún ní agbára ní ọjọ́ 11 oṣù kẹjọ, ọdún 1840, nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ nípa oṣù márùn-ún nínú Ìfihàn orí kẹsàn-án. Àwọn sáà oṣù márùn-ún méjèèjì tí ó wà nínú orí náà ni a so pọ̀, ìlà lórí ìlà. Kìkì láìpẹ́ yìí ni a wá mọ̀ pé oṣù márùn-ún tí a mẹ́nu kàn ní ẹsẹ karùn-ún àti ẹsẹ kẹwàá jẹ́ sáà méjì ọ̀tọ̀ọ̀tọ̀ tí ọ̀kọ̀ọ̀kan wọn jẹ́ àádọ́jọ ọdún. Nígbà tí a mọ òtítọ́ náà, Sámsónì so àwọn kọ̀lọ̀kọ̀lọ̀ pọ̀ sí ẹgbẹ́ àádọ́jọ, tí kọ̀lọ̀kọ̀lọ̀ méjì wà nínú ẹgbẹ́ kọ̀ọ̀kan.

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.

Nínú ìtàn àsọtẹ́lẹ̀ Sámúsìnì, (tí ó túmọ̀ sí “oòrùn”), “èéfín” tí ó jáde láti inú ọ̀gbun nígbà tí ogun Nínéfè ṣàpẹẹrẹ kọ́kọ́rọ́ náà, fi òkùnkùn bò oòrùn mọ́lẹ̀. Àwọn Millerite mọ̀ lọ́nà tí ó tọ́ pé bíbò oòrùn mọ́lẹ̀ nípasẹ̀ èéfín ọ̀gbun Ìsìláàmù jẹ́ bíbò ìhìn rere Kristi mọ́lẹ̀, ìhìn rere tí oòrùn (Sámúsìnì) ṣàpẹẹrẹ. Àwọn ìsopọ̀ mìíràn mélòó kan wà láàárín ẹ̀rí Sámúsìnì àti Ìsìláàmù nínú Ìfihàn orí kẹsàn-án sí kọkànlá.

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.

Iye mẹ́ta fara hàn nínú ìtàn Samson nípasẹ̀ ọjọ́ mẹ́ta tí àwọn àlejò ìgbéyàwó ní láti fi tú àlọ́ náà. Samson ní ìbáṣepọ̀ pẹ̀lú àwọn obìnrin mẹ́ta: ìyàwó rẹ̀ ará Timnah, aṣẹ́wó náà àti Delilah. Ẹ̀mí Olúwa bà lé Samson ní ẹ̀ẹ̀mẹ́ta: níbi ìṣẹ̀lẹ̀ kìnnìún náà, ní Ashkelon àti ní Lehi. Samson fún Delilah ní ìdáhùn èké mẹ́ta kí ó tó sọ òtítọ́. Iye mẹ́ta dúró fún ìwà Ọlọ́run, pẹ̀lú ìwà-ọlọ́run ayédèrú ti dírágónì, ẹranko náà àti wòlíì èké, àti àkópọ̀ onípa mẹ́ta ti ìjọ aṣẹ́gun.

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.

Ọgbọ̀n ni nọ́ńbà tí ó dúró fún àlùfáà, àwọn alábàákẹ́gbẹ́ ọgbọ̀n sì ni a mú wá sí àsè ìgbéyàwó Sámúsìn. Lẹ́yìn náà, Sámúsìn ṣe tẹ́tẹ́ pé òun yóò fún àwọn àlejò ní aṣọ ọ̀gbọ̀ ọgbọ̀n àti ẹ̀wù ọgbọ̀n bí wọ́n bá lè tú àlọ́ náà. Nígbà tí a fi àlọ́ rẹ̀ hàn nípa ìwà ọ̀dàlẹ̀, Sámúsìn pa ọgbọ̀n ọkùnrin Áṣíkẹ́lónì láti san ohun tí ó fi ṣe tẹ́tẹ́ náà. Nọ́ńbà ọgbọ̀n jẹ́ ìdámẹ́wàá 300 ní ti àsọtẹ́lẹ̀, àti pé ní ìbámu pẹ̀lú bí Énọ́kù ṣe bá Ọlọ́run rìn fún ọ̀ọ́dúnrún ọdún, àwọn kọ̀lọ̀kọ̀lọ̀ ọ̀ọ́dúnrún tí Sámúsìn mú, tí ó sì so wọ́n pọ̀ ní méjì-méjì sí ẹgbẹ́ àádọ́jọ, ní ìsopọ̀ pẹ̀lú àwọn àsọtẹ́lẹ̀ méjì nípa oṣù márùn-ún nínú Ìfihàn orí kẹsàn-án, tí a so pọ̀ nípasẹ̀ ìlànà ìlà lórí ìlà. Ọ̀ọ́dúnrún jẹ́ ìdámẹ́wàá ẹgbẹ̀rún mẹ́ta ní ti àsọtẹ́lẹ̀, ẹgbẹ̀rún mẹ́ta sì dúró fún ìyókù kan, yálà ìyókù olódodo bí àwọn tí ó di onígbàgbọ́ ní Pẹ́ńtíkọ́sì ṣe dúró fún un, tàbí ìyókù aláìṣòdodo bí àwọn tí àwọn ọmọ Léfì pa nígbà ìṣọ̀tẹ̀ tí ó jẹ mọ́ ọmọ màlúù wúrà ṣe dúró fún un.

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.

Ìṣọ̀tẹ̀ tí ó ní í ṣe pẹ̀lú ère ọmọ màlúù wúrà àti àwọn tí a yí lọ́kàn padà ní Pẹ́ńtíkọ́sì jọ bá ara wọn mu lọ́nà àsọtẹ́lẹ̀ ní àkókò òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Àṣẹ́kù kan dúró fún àṣẹ́kù kan láti inú àwọn ènìyàn májẹ̀mú Ọlọ́run àti àṣẹ́kù kan láti inú àwọn tí ó wà ní òde agbo àwọn ènìyàn májẹ̀mú Ọlọ́run. Ìtọ́kasí àkọ́kọ́ sí ẹgbẹ̀rún mẹ́ta nínú ẹ̀rí Samsoni jẹ́ nípa àwọn Júù tí wọ́n mú Samsoni ní ìgbèkùn láti tẹ́ àwọn Filistini lọ́rùn, ìkejì sì jẹ́ nípa àwọn Filistini. Ìdájọ́ bẹ̀rẹ̀ láti ilé Ọlọ́run, lẹ́yìn náà ó sì kan àwọn òṣìṣẹ́ wákàtí kọkànlá tí wọ́n ṣì wà ní Babiloni. Ẹ̀rí Samsoni fìdí àmì ẹgbẹ̀rún mẹ́ta gẹ́gẹ́ bí àṣẹ́kù múlẹ̀, ó sì tún fìdí bí àwọn ìpele ìlànà ìdájọ́ ṣe ń tẹ̀ lé ara wọn múlẹ̀. Enoku bá Ọlọ́run rìn fún ọ̀ọ́dúnrún ọdún, nípa bẹ́ẹ̀ ó dúró fún àṣẹ́kù àwọn ènìyàn májẹ̀mú Ọlọ́run tí kì í tọ́ ikú wò. Àṣẹ́kù yẹn ni ọ̀kẹ́ méje ó lé ẹgbàajì tí a fi ìyàtọ̀ hàn láàárín wọn àti ogunlọ́gọ̀ ńlá náà ní orí keje nínú Ìfihàn.

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.

Ìdámẹ́wàá 300 jẹ́ 30, èyí tí ó jẹ́ àmì àlùfáà; síwájú sí i, nọ́ńbà mẹ́ta, gẹ́gẹ́ bí ìdámẹ́wàá ọgbọ̀n, dúró fún Ọlọ́run Mẹ́talọ́kan, àti fún ọlọ́run mẹ́talọ́kan ayédèrú tí dírágónì náà, ẹranko náà àti wòlíì èké náà para pọ̀ jẹ́. Mẹ́ta tún dúró fún ìpín mẹ́ta ìjọ aṣégun, tí àwọn aṣojú rẹ̀ jẹ́ Ọba Dáfídì, ẹni tí ó bẹ̀rẹ̀ sí í jọba nígbà tí ó jẹ́ ọmọ ọgbọ̀n ọdún, àlùfáà Jósẹ́fù, ẹni tí ó bẹ̀rẹ̀ sí í sìn nígbà tí ó jẹ́ ọmọ ọgbọ̀n ọdún, àti wòlíì àti àlùfáà Ìsíkíẹ́lì, ẹni tí ó bẹ̀rẹ̀ iṣẹ́ òjíṣẹ́ rẹ̀ ọlọ́dún méjìlélógún ní ọdún ọgbọ̀n nínú àyípoyípo júbílì kẹtàdínlógún. Gẹ́gẹ́ bí àlùfáà, yóò ti jẹ́ ọmọ ọgbọ̀n ọdún.

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.’

Ọ̀kọ̀ọ̀kan àwọn ohun ìṣàpẹẹrẹ mẹ́tẹ̀ẹ̀ta tí a fi hàn gẹ́gẹ́ bí wòlíì, àlùfáà àti ọba ń gba èdìdì Ọlọ́run ti Sábáàtì ọjọ́ keje níbi àmì ọ̀nà tí ó sàmì sí ìbẹ̀rẹ̀ ìdótì náà. Àwọn ẹlẹ́rìí ikú méjì, pẹ̀lú ẹlẹ́rìí onípò kejì ti ìparun Jerúsálẹ́mù ní ọdún 66, ń pèsè ẹlẹ́rìí mẹ́ta láti fi hàn pé àmì ọ̀nà ìdótì náà jẹ́ ‘àmì.’

The Waymark of Transition

Àmì Ọ̀nà Ìyípadà

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.

Nígbà tí ìsàgatì náà bá bẹ̀rẹ̀, a ó fi èdìdì dì ìjọ Ọlọ́run alápá mẹ́ta tí ó ti ṣẹ́gun, gẹ́gẹ́ bí Lámékì ṣe dúró fún un. Ikú aya Ìsíkíẹ́lì fi hàn pé ní àmì ọ̀nà kan náà gan-an ni a fi àwọn ènìyàn májẹ̀mú ìṣáájú sílẹ̀ pátápátá. Àmì ọ̀nà náà fi ìyípadà láti Láódíkíà sí Fíládẹ́lfíà hàn, èyí tí a tún ṣàpèjúwe gẹ́gẹ́ bí ìjọ tí ń jagun ṣe ń yí padà sí ìjọ tí ó ti ṣẹ́gun, tí ó sì tipa bẹ́ẹ̀ di ìjọ kẹjọ tí ó wà lára àwọn méje. Àmì ọ̀nà yẹn nínú ìtàn àwọn ọmọlẹ́yìn Miller ti áńgẹ́lì kẹta, èyí tí ó bẹ̀rẹ̀ láti ọjọ́ 22 Oṣù Kẹwàá, 1844, títí dé ìṣọ̀tẹ̀ ọdún 1863, dúró fún àkókò ọdún 1856 nígbà tí James àti Ellen White méjèèjì bẹ̀rẹ̀ sí í tọ́ka sí ẹgbẹ́ náà gẹ́gẹ́ bí ẹgbẹ́ ti Láódíkíà. Ní ọdún 1856, ẹgbẹ́ àwọn ọmọlẹ́yìn Miller ti Fíládẹ́lfíà yí padà di ẹgbẹ́ àwọn ọmọlẹ́yìn Miller ti Láódíkíà. Ọdún méje lẹ́yìn náà, ẹgbẹ́ àwọn ọmọlẹ́yìn Miller ti Láódíkíà wá sí òpin bí ẹgbẹ́ náà ṣe di ìjọ Adventist Ọjọ́ Keje ti Láódíkíà.

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.

Ọdún 313 tún ṣàpẹẹrẹ àmì-ọ̀nà yẹn, nígbà tí ìjọ Smyrna parí, tí ìjọ Pergamus sì bẹ̀rẹ̀. Ní àpapọ̀, ìyípadà ọdún 1856 láti Philadelphia olódodo sí Laodicea aláìṣòdodo bá ìyípadà láti Smyrna olódodo sí Pergamus aláìṣòdodo ní ọdún 313 mu, àkókò ìyípadà náà sì tún fi àmì-ọ̀nà náà hàn gẹ́gẹ́ bí àmì kan. Ìsàga náà bẹ̀rẹ̀ pẹ̀lú àmì kan, lórí ẹ̀rí àwọn ẹlẹ́rìí mélòó kan. Nígbà tí a bá fi èdìdì di ẹgbẹ́ ìṣípòpadà áńgẹ́lì kẹta, èyí tí ó jẹ́ àpapọ̀ àwọn ọ̀kẹ́ méje ó lé ẹgbàá méjì, nígbà ikú Lamech, a ó fi èdìdì dì wọ́n, wọn yóò sì wà ní ìṣọ̀kan pípé bí a ṣe ń gbé wọn sókè gẹ́gẹ́ bí àsíá, nítorí pé àmì ni àmì-ọ̀nà àkọ́kọ́ nínú ìgbékalẹ̀ àsọtẹ́lẹ̀ ìsàga náà.

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.

Ikú John Palaiologos tọ́ka sí àmì-ọ̀nà Ìsìláàmù, nígbà tí Ìsìláàmù fipá mú Róòmù Ìlà-oòrùn tẹrí ba fún un. Ìdótì àti ìparun Jerúsálẹ́mù pèsè ẹlẹ́rìí méjì ti Bábílónì àti Róòmù. Àkókò ọdún kan àtààbọ̀ ti Ìsíkíẹ́lì dúró fún àwọn ará Láódíkíà tí wọ́n kọ̀ láti rí àti láti gbọ́ ìhìn ìkìlọ̀ nípa mímú wọn lọ sí ìgbèkùn lábẹ́ ọba àríwá. Àmì Cestius dúró fún àwọn ará Fíládẹ́lfíà tí wọ́n bọ́ lọ́wọ́ ọba àríwá. Àmì méjì wọ̀nyẹn sọ̀rọ̀ nípa ìhìn àsọtẹ́lẹ̀ ti abẹ́nú, gẹ́gẹ́ bí 777 Lámékì náà ti ṣe. Ìlà lórí ìlà, a mú ẹgbẹ́ kan lọ sí ìgbèkùn nígbà ìdótì, ẹgbẹ́ kejì sì bọ́ lọ́wọ́ ọba àríwá.

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.

Ikú John Palaiologos dúró fún ìhìn àsọtẹ́lẹ̀ ti òde nípa fífi ipa tí ẹ̀sìn Ìsìláàmù ń kó hàn ní àmì ọ̀nà tí a ti fi èdìdì dì àwọn tí Lámékì dúró fún. Àwọn tí ó bọ́ àsálà àti àwọn tí a mú nígbà ìsàgatì àti ìparun Jerúsálẹ́mù tẹnumọ́ pé ní àmì ọ̀nà Álfà ti sáà àsọtẹ́lẹ̀ ìsàgatì náà ni ìwà ti ń farahàn. Àwọn ẹgbẹ́ méjèèjì yẹn ni àwọn Lámékì méjèèjì dúró fún. Ẹgbẹ́ kan ń kìlọ̀ fún Nashville, ẹgbẹ́ kejì sì kọ̀.

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.

Olúwa sì wí fún un pé, Nítorí náà, ẹnikẹ́ni tí ó bá pa Káínì, a óò gbẹ̀san lára rẹ̀ ní ìlọ́po méje. Olúwa sì fi àmì kan sí ara Káínì, kí ẹnikẹ́ni tí ó bá rí i má ṣe pa á. Gẹ́nẹ́sísì 4:15.

The Mark of Rebellion

Àmì Ìṣọ̀tẹ̀

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.

Káínì gba àmì ìṣọ̀tẹ̀ rẹ̀. A lóye àmì ìṣọ̀tẹ̀ rẹ̀ gẹ́gẹ́ bí ìkìlọ̀ fún aráyé pé bí wọ́n bá pa Káínì, wọn yóò gba ìdájọ́ Ọlọ́run ní ìlọ́po méje. Ní ọ̀nà kan, a lè rí àmì náà gẹ́gẹ́ bí ọ̀nà tí Ọlọ́run fi pèsè ààbò fún Káínì, ṣùgbọ́n ní ìtumọ̀ àsọtẹ́lẹ̀, ó bá àmì ìkìlọ̀ nípa ìṣọ̀tẹ̀ tí ó wà nínú ìwé ìkẹyìn Bíbélì mu. Àmì ìṣọ̀tẹ̀ Káínì nínú ìwé álfà, Gẹ́nẹ́sísì, jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti àmì ẹranko náà nínú ìwé òmégà, Ìfihàn. Ìkìlọ̀ tí àmì Káínì ń fi hàn láìsọ ọ́ ní tààrà ni pé ẹnikẹ́ni tí ó bá fi ìwà kan náà bí ti Káínì hàn, Ọlọ́run yóò kọ̀ òun náà sílẹ̀, yóò sì dá a lẹ́jọ́. Àmì tí ó wà lára Káínì bá àmì ẹranko náà mu, ìkìlọ̀ náà sì tẹnumọ́ àṣẹ pé kí a má ṣe fara wé ìṣọ̀tẹ̀ Káínì nípa pípa arákùnrin rẹ̀, èyí tí a fi hàn nínú Ìfihàn gẹ́gẹ́ bí àwòrán ẹranko náà. Fífi ìṣe Káínì ṣe àwòkọ́ṣe ni dídá àwòrán Káínì. A fún Káínì ní ìdájọ́ ìmúṣẹ onílọ́po méje, ní ìran kẹfà láti Káínì sì ni Lámẹ́kì mọ̀ pé òun ti tún ẹ̀ṣẹ̀ baba òun dá, ṣùgbọ́n pé ìdájọ́ òun yóò jẹ́ àádọ́rin ní ìlọ́po méje.

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.

Lámékì sì wí fún àwọn aya rẹ̀, Ádà àti Sílà pé, Ẹ gbọ́ ohùn mi; ẹ̀yin aya Lámékì, ẹ fetí sí ọ̀rọ̀ mi: nítorí mo ti pa ọkùnrin kan nítorí ọgbẹ́ tí ó dá sí mi lára, àti ọ̀dọ́mọkùnrin kan nítorí ìpalára tí ó ṣe sí mi. Bí a bá gbẹ̀san Káínì ní ìlọ́po méje, nítòótọ́ ti Lámékì yóò jẹ́ ní ìlọ́po àádọ́rin lé méje. Jẹ́nẹ́sísì 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.

Ẹsẹ tí ó ṣáájú ni àkọ́kọ́ nínú ìgbà mẹ́ta péré tí a gbé àwọn nọ́ńbà kalẹ̀ ní ọ̀nà ìsọdipúpọ̀ nínú Ọ̀rọ̀ Ọlọ́run. Èyí ìkẹyìn rí bí èyí àkọ́kọ́.

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.

Nígbà náà ni Pétérù tọ̀ ọ́ wá, ó sì wí pé, Olúwa, ìgbà mélòó ni arákùnrin mi yóò ṣẹ̀ mí, tí èmi yóò sì dáríjì í? Títí dé ìgbà méje bí? Jésù wí fún un pé, Èmi kò wí fún ọ pé, Títí dé ìgbà méje: bí kò ṣe, Títí dé ìgbà àádọ́rin ní ìlọ́po méje. Mátíù 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.

Àádọ́rin lọ́ọ̀nà méje jẹ́ ọgọ́rùn-ún mẹ́rin ó lé àádọ́rùn-ún, sáà mẹ́ta tí ọ̀kọ̀ọ̀kan wọn jẹ́ ọdún ọgọ́rùn-ún mẹ́rin ó lé àádọ́rùn-ún sì wà nínú ìtàn mímọ́, ọ̀kọ̀ọ̀kan wọn sì dúró fún sáà àkókò ìdánwò kan. Ọdún ọgọ́rùn-ún mẹ́rin ó lé àádọ́rùn-ún ni a fi hàn fún ibi mímọ́, fún àwọn ọba àti fún ẹgbẹ́ ọmọ ogun náà. Sáà tí ó jẹ́ ti àwọn ọba bẹ̀rẹ̀ pẹ̀lú fífi òróró yan Sọ́ọ̀lù ní ọdún 1097 ṣáájú ìbí Kristi, ó sì tẹ̀ síwájú títí dé ìdótì àkọ́kọ́ tí Nebukadinésárì ṣe, nígbà tí a mú Dáníẹ́lì lọ ní ìgbèkùn ní ọdún 607 ṣáájú ìbí Kristi.

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.

Ọgọ́rùn-ún mẹ́rin ó lé àádọ́rùn-ún ọdún àkókò ìdánwò tí a yàn fún ibi mímọ́ náà bẹ̀rẹ̀ pẹ̀lú ìyàsímímọ́ tẹ́ńpìlì Sólómọ́nì ní ọdún 1006 ṣáájú ìbí Kristi, ó sì tẹ̀ síwájú títí dé ìyàsímímọ́ tẹ́ńpìlì tí a kọ́ lẹ́yìn ìgbèkùn ní ọdún 516 ṣáájú ìbí Kristi. Ní ti ogun náà, ọgọ́rùn-ún mẹ́rin ó lé àádọ́rùn-ún ọdún náà jẹ́ láti ọdún 457 ṣáájú ìbí Kristi títí dé ọdún 34 lẹ́yìn ìbí Kristi.

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.

Àkókò tí ó bẹ̀rẹ̀ pẹ̀lú ìhìn iṣẹ́ ìkìlọ̀ nípa ìdájọ́ ìlọ́po méje ti Káínì àti àmì rẹ̀, tí ó sì dé ìlọ́po méje ní àádọ́rin ìgbà ti Lámékì, dúró fún àkókò ìdánwò ti ọdún irinwó ó lé àádọ́rùn-ún ní ìṣàpẹẹrẹ. A fi ìṣọ̀tẹ̀ tí àmì Káínì dúró fún hàn gẹ́gẹ́ bí ohun tí ó ń le sí i díẹ̀díẹ̀, ní ìbámu pẹ̀lú ìdí tí Ọlọ́run fi rán ìkún-omi wá.

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.

Ọlọ́run sì rí i pé ìwà búburú ènìyàn pọ̀ gidigidi ní ilẹ̀ ayé, àti pé gbogbo ìrònú inú ọkàn rẹ̀ jẹ́ kìkì ibi nígbà gbogbo. Olúwa sì kábàámọ̀ pé òun ti dá ènìyàn sí ilẹ̀ ayé, ó sì bà á lọ́kàn jẹ́. Olúwa sì wí pé, Èmi yóò pa ènìyàn tí mo ti dá run kúrò lórí ilẹ̀ ayé; àti ènìyàn, àti ẹranko, àti àwọn ohun tí ń rákò, àti àwọn ẹyẹ ojú ọ̀run; nítorí pé mo kábàámọ̀ pé mo ti dá wọn. Gẹ́nẹ́sísì 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.

A gbé Lámékì ti ìran kẹfà Káínì kalẹ̀ gẹ́gẹ́ bí àwùjọ àwọn ọlọ̀tẹ̀ tí a sàmì sí, ní ìyàtọ̀ sí Lámékì ti ìlà ìran Ṣétì. Àwọn ìjẹ́rìí Lámékì méjèèjì fi ìparí àkókò ìdánwò hàn: ọ̀kan nípa fífi 490 hàn, èkejì sì nípa ikú rẹ̀. Méjèèjì ní ìṣàpẹẹrẹ nípa nọ́ńbà nínú, èyí tí ó ní ìsopọ̀ tààrà pẹ̀lú àkópọ̀ apá mẹ́ta ti ìjọ aṣẹ́gun. Lámékì ti Káínì bá àwọn sáà mẹ́ta ti ọdún 490 kọ̀ọ̀kan fún àwọn ọba, ibi mímọ́ àti ẹgbẹ́ ọmọ ogun mu, Lámékì ti Ṣétì sì ní èdìdì nọ́ńbà méje fún wòlíì, àlùfáà àti ọba nínú. Lámékì ti Ṣétì ni èkejì nínú àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá, Lámékì ti Káínì sì ni áńgẹ́lì kẹta tí ó gbé ìkìlọ̀ nípa ẹranko náà, àwòrán rẹ̀, àmì náà àti nọ́ńbà orúkọ rẹ̀ kalẹ̀. Ìfihàn orí kẹrìnlá, ẹsẹ̀ 9/11 fi àwọn tí wọ́n gba ègún Káínì hàn.

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.

Áńgẹ́lì kẹta sì tẹ̀lé wọn, ó ń sọ ní ohùn rara pé, Bí ẹnikẹ́ni bá ń jọ́sìn fún ẹranko náà àti àwòrán rẹ̀, tí ó sì gbà àmì rẹ̀ sí iwájú orí rẹ̀, tàbí sí ọwọ́ rẹ̀, ẹni náà yóò mu nínú ọtí-wáìnì ìbínú Ọlọ́run, èyí tí a dà sínú ago ìrunú rẹ̀ láìfi ohunkóhun pò ó; a ó sì fi iná àti imí ọjọ́ dá a lóró níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn: Èéfín ìdálóró wọn sì ń gòkè lọ láé àti láéláé: àwọn tí ń jọ́sìn fún ẹranko náà àti àwòrán rẹ̀, àti ẹnikẹ́ni tí ó bá gbà àmì orúkọ rẹ̀, kò sì ní ìsinmi ní ọ̀sán tàbí ní òru. Ìfihàn 14:9–11.

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

Ìṣípayá 15:2 fi àwọn tí Lámékì ti ìran Sétì ṣàpẹẹrẹ hàn:

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.

Mo sì rí ohun tí ó dà bí òkun dígí tí a dà pọ̀ mọ́ iná; mo sì rí àwọn tí ó ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti àmì rẹ̀, àti iye orúkọ rẹ̀, tí wọ́n dúró lórí òkun dígí, tí wọ́n sì mú àwọn dùùrù Ọlọ́run dání. Ìfihàn 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.

Lámẹ́kì ti ìran Sẹ́tì fi ikú rẹ̀ tọ́ka sí títì ilẹ̀kùn náà. Lámẹ́kì ti ìran Káínì fi àkókò ìdánwò tí ó jẹ́ irínwó ó lé àádọ́rùn-ún ọdún tọ́ka sí títì ilẹ̀kùn náà. Àmì Káínì ni a ní láti kà sí ìkìlọ̀ láti yẹra fún ìwà kan tí ó fi àwọn ànímọ́ àsọtẹ́lẹ̀ pàtàkì mẹ́ta hàn. Ó kọ̀ láti wọ inú ìjọsìn Ọlọ́run ní ìbámu pẹ̀lú ìtọ́ni Ọlọ́run; ó fi ìbínú gbígbóná tí owú fà hàn, ó sì pa àbúrò rẹ̀ ọkùnrin, àti ní ẹ̀kẹta, ó kọ̀ láti ronú pìwà dà.

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 ti rú àwọn òfin inú wàláà àkọ́kọ́ ti Òfin Mẹ́wàá, èyí tí ó ń ṣàlàyé ìbáṣepọ̀ ẹ̀dá ènìyàn pẹ̀lú Ọlọ́run, wàláà kejì sì ń ṣàlàyé ìbáṣepọ̀ ẹ̀dá ènìyàn pẹ̀lú ara wọn. Àmì ìṣọ̀tẹ̀ rẹ̀ fi í hàn gẹ́gẹ́ bí aláìlófin tí kò ronúpìwàdà. Cain àti Lamech ń tọ́ka sí ilẹ̀kùn títì ti áńgẹ́lì kẹta ní àkókò òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Enoch, Methuselah, Lamech àti Noah dúró fún ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì àkọ́kọ́, tí Enoch dúró fún, dídé Lamech gẹ́gẹ́ bí áńgẹ́lì kejì, dídé Methuselah gẹ́gẹ́ bí igbe ọ̀gànjọ́ òru tí ń fún ìhìn áńgẹ́lì kejì ti Lamech ní agbára, àti lẹ́yìn náà Noah gẹ́gẹ́ bí áńgẹ́lì kẹta ń tọ́ka sí ilẹ̀kùn títì ti ìkún-omi.

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.

Lámẹ́kì kú ní ọdún márùn-ún ṣáájú ìkún-omi, èyí sì ń tọ́ka sí ọdún ìṣàpẹẹrẹ márùn-ún ṣáájú kí ilẹ̀kùn tó pa ní àkókò òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Nígbà ikú Lámẹ́kì ní ẹni ọdún 777 ni a parí fífi èdìdì dì ìjọ tí ó ṣẹ́gun. Lẹ́yìn náà, ní ọjọ́ méje ṣáájú kí a tó ti ilẹ̀kùn ọkọ̀ áàkì náà pa nípasẹ̀ agbára tí ó kọjá ti ẹ̀dá, àwọn ẹranko bẹ̀rẹ̀ sí í wọ inú ọkọ̀ áàkì náà.

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.’

Ọjọ́ tí Mètúsélà kú ni ọjọ́ àkọ́kọ́ nínú ọjọ́ méje wọ̀nyẹn. Ìkìlọ̀ ìkẹyìn kí ilẹ̀kùn tó pa ni ìhìn-iṣẹ́ oníhà méjì tí a gbé kalẹ̀ nípasẹ̀ ìfihàn àwọn ẹranko lójú, pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ kan tí a ti ń kéde jálẹ̀ ìgbésí ayé ọkùnrin tí ó dàgbà jù lọ lára gbogbo àwọn tí wọ́n ti kú rí. Àsọtẹ́lẹ̀ yẹn wà nínú orúkọ Mètúsélà, tí ìtumọ̀ rẹ̀ jẹ́ ‘nígbà tí ó bá kú, yóò dé.’

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.

Ní ti àsọtẹ́lẹ̀, ó jẹ́ dandan kí ìhìn ìkìlọ̀ ìkẹyìn fún aráyé jẹ́ ìhìn tí ó ní apá méjì, gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọjọ́ méje ìṣíkiri àwọn ẹranko tí ó bẹ̀rẹ̀ pẹ̀lú ikú Mètúsélà, ní ìmúṣẹ àsọtẹ́lẹ̀ Énọ́kù tí a kéde nípasẹ̀ orúkọ ọmọ rẹ̀. Ọjọ́ méje ìṣíkiri àwọn ẹranko náà fi hàn pé ìhìn tí ó ní apá méjì ti ikú Mètúsélà àti ti àwọn ẹranko tí ń ṣí kiri ni ìhìn fífi èdìdì dì ti áńgẹ́lì kẹta. Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin nígbà gbogbo, àti nínú Ìfihàn, ohùn kejì tí ó wà ní ẹsẹ̀ kẹrin darapọ̀ mọ́ áńgẹ́lì kẹta ti Ìfihàn orí kejìdínlógún, gẹ́gẹ́ bí igbe ọ̀gànjọ́ òru ti darapọ̀ mọ́ ìhìn áńgẹ́lì kejì. A máa ń gbé ìhìn ìkìlọ̀ ìkẹyìn kalẹ̀ nígbà gbogbo gẹ́gẹ́ bí ìhìn ti inú àti ti òde, gẹ́gẹ́ bí ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín àwọn ìjọ àti àwọn èdìdì nínú ìwé Ìfihàn ṣe ṣàpẹẹrẹ rẹ̀. Ìhìn ìkìlọ̀ ìkẹyìn nínú Dáníẹ́lì orí kọkànlá ni ìhìn àríwá àti ìlà oòrùn. Mètúsélà àti àwọn ẹranko tí ń ṣí kiri ni ìhìn ìkìlọ̀ ìkẹyìn tí ó ní apá méjì ní àkókò Nóà.

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.

Ikú Lameki, pẹ̀lú àmì 777, bá ìbẹ̀rẹ̀ ìsàgatì náà mu, nígbà tí aya Esekieli kú. Ibẹ̀ ni a ti fi èdìdì di àwọn olóòótọ́, tí ìlà ìran Seti dúró fún, ibẹ̀ sì tún ni àwọn tí ìlà ìran Kaini dúró fún ti gba àmì náà. Enoku ni ẹni keje láti ọ̀dọ̀ Adamu, ó sì dúró fún àmì-ọ̀nà alfa ní sáà kan tí ó parí pẹ̀lú ìran ìkẹyìn àti ìran àkọ́kọ́, tí nọ́mbà mẹ́jọ dúró fún àwọn méjèèjì. Àwọn Lameki méjèèjì ń tọ́ka sí ìparí àkókò oore-ọ̀fẹ́, ikú Lameki sì dúró fún ilẹ̀kùn àkókò oore-ọ̀fẹ́ tí a ti tì pa ní ìbẹ̀rẹ̀ ìsàgatì náà.

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.

Énọ́kù ni álfà ìtàn àsọtẹ́lẹ̀, ó sì gbọ́dọ̀ dá òmégà kan ti ìtàn àsọtẹ́lẹ̀ mọ̀ nítorí ìjẹ́dandan àsọtẹ́lẹ̀. Àwọn ọkàn mẹ́jọ tí wọ́n kúrò ní ayé àtijọ́ lọ sí ayé tuntun láìtọ́ ikú wò ni ó dúró fún òmégà yẹn. Énọ́kù àti àwọn ọkàn mẹ́jọ náà kò rí ikú kí wọ́n tó dé ilẹ̀ ayé tuntun. Ayé àtijọ́ dópin nínú ọjọ́ méje ìṣíkiri àwọn ẹranko, ayé tuntun sì bẹ̀rẹ̀ pẹ̀lú ọjọ́ méje tí òjò kò rọ̀. Lẹ́yìn náà, bẹ̀rẹ̀ láti ọjọ́ kẹtàdínlógún, kò sí ohun mìíràn bí kò ṣe òjò fún oṣù márùn-ún, títí Ọlọ́run fi dá òjò náà dúró ní òpin oṣù márùn-ún náà, ní ọjọ́ kẹtàdínlógún.

Five Months

Oṣù Márùn-ún

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.

Ẹlẹ́rìí méjì wà fún oṣù márùn-ún nínú Ìṣípayá orí kẹsàn-án, àsọtẹ́lẹ̀ mẹ́ta ọ̀tọ̀ọ̀tọ̀ nípa àkókò sì wà nínú orí náà. Oṣù márùn-ún àkọ́kọ́ ni a gbé kalẹ̀ nínú ẹsẹ karùn-ún; oṣù márùn-ún kejì wà nínú ẹsẹ kẹwàá, ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún sì wà nínú ẹsẹ kẹ́ẹ̀ẹ́dógún. Ẹsẹ 5, 10 àti 15 tọ́ka sí àsọtẹ́lẹ̀ nípa àkókò ti Ìsìláàmù, pẹ̀lú ẹlẹ́rìí méjì nípa oṣù márùn-ún ní ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ náà. Ẹsẹ 5 àti 10 méjèèjì tọ́ka sí àkókò oṣù márùn-ún; nítorí náà, ní fífi ìlà lé ìlà, àpapọ̀ ẹsẹ karùn-ún àti ẹsẹ kẹwàá jẹ́ mẹ́ẹ̀ẹ́dógún. Nítorí náà, oṣù márùn-ún àkọ́kọ́ jẹ́ 15, ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún sì ni a gbé kalẹ̀ nínú ẹsẹ 15. Ìtòlẹ́sẹẹsẹ àti ìgbékalẹ̀ ẹsẹ 5, 10 àti 15 tọ́ka sí mẹ́ẹ̀ẹ́dógún méjì, àti nínú àwọn ẹsẹ méjì àkọ́kọ́ tí àpapọ̀ wọn jẹ́ mẹ́ẹ̀ẹ́dógún, àsọtẹ́lẹ̀ méjì nípa àkókò àádọ́jọ ọdún wà.

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.

Ẹsẹ kẹ́ẹ̀ẹ́dógún fi àsọtẹ́lẹ̀ àkókò ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún hàn. Kristi ti hun iye mẹ́ẹ̀ẹ́dógún sínú ẹsẹ mẹ́ta, nípa lílo àkókò àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú àwọn ẹsẹ kan náà gan-an, Ó sì ya iye 15 tí àpapọ̀ ẹsẹ karùn-ún àti ẹsẹ kẹwàá dúró fún sọ́tọ̀, láti mú kí iye mẹ́ẹ̀ẹ́dógún di ìlọ́po méjì nígbà tí a bá mú un bá ẹsẹ kẹ́ẹ̀ẹ́dógún mu. Lẹ́yìn náà, Kristi fi ọjọ́ mẹ́ẹ̀ẹ́dógún parí gbogbo àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta tí wọ́n ní ìsopọ̀ pẹ̀lú ara wọn.

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.

Kọ́kọ́rọ́ sí òye orí náà ni ogun Nineveh ní ọdún 627, tí ikú Mohammed tẹ̀ lé ní ọdún márùn-ún lẹ́yìn náà, ní 632, èyí tí ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ oṣù márùn-ún àkọ́kọ́. Ọdún mẹ́wàá lẹ́yìn ikú Mohammed, a pa àwọn ẹgbẹ́ ọmọ ogun Persia run ní ìbámu pẹ̀lú àsọtẹ́lẹ̀ Mohammed pé a ó ṣẹ́gun àwọn agbára méjèèjì, Persia àti Rome. Nítorí náà, Ìṣípayá orí kẹsàn-án bẹ̀rẹ̀ pẹ̀lú ìlà ìtàn kan ní ogun Nineveh láàárín Persia àti Rome. Ní ọdún márùn-ún lẹ́yìn náà, Mohammed kú, èyí sì bẹ̀rẹ̀ àádọ́jọ ọdún inú ẹsẹ karùn-ún. Ọdún mẹ́wàá lẹ́yìn náà, a ṣẹ́gun Persia nínú ogun Nahavand ní ọdún 642. Ìsìláàmù pe ogun Nahavand ní “ìṣẹ́gun àwọn ìṣẹ́gun.” Ọdún mẹ́ẹ̀ẹ́dógún àkọ́kọ́ nínú Ìṣípayá orí kẹsàn-án dúró fún àkókò ọdún márùn-ún tí ọdún mẹ́wàá tẹ̀ lé. Àsọtẹ́lẹ̀ àkókò tí ó gbẹ̀yìn parí ní ọjọ́ 11 oṣù kẹjọ, ọdún 1840. Ọjọ́ mẹ́wàá ṣáájú ìṣẹ̀lẹ̀ náà, Josiah Litch ṣàtẹ̀jáde àsọtẹ́lẹ̀ rẹ̀ tí ó ti ṣe àtúnṣe sí nípa òpin sí ìjẹgàba Ottoman. Iṣẹ́ Josiah Litch pín ọjọ́ mẹ́ẹ̀ẹ́dógún ìkẹyìn ti Ìsìláàmù nínú Ìṣípayá orí kẹsàn-án sí ọjọ́ márùn-ún, tí ọjọ́ mẹ́wàá tẹ̀ lé, nítorí pé Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin nígbà gbogbo.

We will continue these things in the next article.

A óò tẹ̀ síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.