In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Ezahlukweni zesine nesesihlanu zencwadi kaGenesise, uhlu lozalo lukaKayini luqhathaniswa nohlu lozalo lukaSeti.
Good Lamech and Bad Lamech
ULameka olungile noLameka omubi
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.
Le migqa emibili yozalo imelela umehluko phakathi kwabalahlekileyo nabasindisiwe, kanti abathile abayinzalo yale migqa emibili bamelela ‘izifanekiselo zenzalo’ ezihambisanayo zale migqa eqhathaniswayo. UKayini umelela isigaba sabantu abangaphenduki esonweni, futhi abalilela isimo sabo siqu 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.
Wayesethi: Wenzeni na? Izwi legazi lomfowenu liyakhala kimi livela emhlabathini. Manje usuqalekisiwe emhlabathini, ovule umlomo wawo ukwamukela igazi lomfowenu esandleni sakho; lapho ulima umhlabathi, awusayikukunika amandla awo; uyakuba ngumbaleki nomhambuma emhlabeni. UKayini wayesethi eNkosini: Isijeziso sami sikhulu kunokuba ngingasithwala. Bheka, ungixoshile namuhla ebusweni bomhlaba; ngiyakusitheka ebusweni bakho; ngiyakuba ngumbaleki nomhambuma emhlabeni; kuyakuthi yilowo nalowo ongitholayo angibulale. INkosi yayisithi kuye: Ngakho-ke noma ngubani obulala uKayini, kuyakuphindiselwa kuye kasikhombisa. INkosi yayisibeka uphawu kuKayini, ukuze noma ngubani omtholayo angambulali. UKayini wayesephuma ebusweni beNkosi, wahlala ezweni laseNodi, ngasempumalanga kwase-Edene. Genesise 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.
UKayini umelela isigaba sabantu abangaphenduki, abagxila kuphela esimweni sabo esilusizi, abazifake kuso ngokwenqaba ukufuna ukwenza okuhle.
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.
Kepha akabhekanga ngomusa kuKayini nasemnikelweni wakhe. UKayini wathukuthela kakhulu, ubuso bakhe banyukumala. INkosi yathi kuKayini: Uthukuthelelani na? Kungani ubuso bakho bunyukumele na? Uma wenza kahle, awuyikwamukelwa na? Uma ungenzi kahle, isono silele emnyango. Ukulangazelela kwaso kuyakuba ngakuwe, wena uyakusibusa. UGenesise 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Ukufa Okuyisithupha—Ama-Alfa Amathathu Nama-Omega Amathathu
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.
Ezihlokweni ezedlule sahlonza u-Enoke njengophawu lwengelosi yokuqala, uLameka njengophawu lwengelosi yesibili, uMethusela njengesimemezelo saphakathi kwamabili, noNowa njengengelosi yesithathu. ULameka wozalo lukaSeti wafa eneminyaka engamakhulu ayisikhombisa namashumi ayisikhombisa nesikhombisa, eminyakeni emihlanu ngaphambi kukazamcolo okwafa ngesikhathi sawo uMethusela. Ukufa kukaLameka kwalandelwa ngemva kweminyaka emihlanu ukufa kukaMethusela, ngakho-ke ukufa kwabo kufanekisela ukufa komkaHezekeli, okwalandelwa ngemva konyaka owodwa nengxenye (1.5) ukufa kweJerusalema, umkaWundlu.
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.
Futhi mina Johane ngabona umuzi ongcwele, iJerusalema elisha, wehla uvela kuNkulunkulu ezulwini, ulungisiwe njengomlobokazi ohlotshiselwe umyeni wakhe. IsAmbulo 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 kwase-alfa komkaHezekeli nokukaLameka, okuhlobana nokufa kwase-omega kweJerusalema nokukaMethusela, kwakufanekisela ukufa kukaJohn Palaiologos, okwalandelwa eminyakeni emihlanu kamuva ukufa kukaConstantine weshumi nanye phezu kwezindonga zaseConstantinople. Umugqa kaLameka uveza iminyaka emihlanu, enenkathi yezinsuku eziyisikhombisa yokufuduka kwezilwane ekugcineni. Umugqa weRoma yaseMpumalanga umelela iminyaka emihlanu, kanye nenkathi yeminyaka emine phakathi kwaleyo minyaka emihlanu isiyonke. Umugqa kaHezekeli umelela kokubili iminyaka emibili kanye nonyaka owodwa nesigamu (1.5). Umugqa kaHezekeli ophathelene nokubhujiswa kweJerusalema yiBhabhiloni uhambisana nokubhujiswa kwesibili kweJerusalema yiRoma kusukela ngonyaka wama-66 kuze kube kowama-70. Umugqa waseRoma wokubhujiswa kweJerusalema uveza kokubili inkathi yeminyaka emine nenkathi yeminyaka emithathu nesigamu. Ngamunye kuleyo migqa emine engokomfanekiso waveza izinkathi ezingokomfanekiso, hhayi eyodwa, kodwa ezimbili, ebufakazini bayo obungokwesiprofetho.
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.
ULameka, uJohane Palaiologos nomkaHezekeli bamele ingqophamlando ye-alfa yenkathi ephela ngokufa okungu-omega. Imigqa emibili kule emithathu imele ukuvinjezelwa okuphela ngokufa kwalabo abahambelana nabo emgqeni ngamunye. Omunye uphela ngokungena kwezilwane emkhunjini. Uphawu lwe-omega oluhambelanayo luqondanisa uzamcolo kaNowa nokubhujiswa kweJerusalema kanye nokubhujiswa kwezindonga zaseConstantinople. Zontathu izimpawu ze-omega zimele ukuphela kwesikhathi somusa ngesikhathi somthetho weSonto osezofika maduze.
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.
Yebo, kwakungekho ukuvinjezelwa ebufakazini bomkhumbi kaNowa, kodwa kwakuyodingeka kube khona ummango ukuze kungenwe emkhunjini. Uma ummango wokulayisha ubhekwa njengofanekisela ummango wokuvimbezela, khona-ke bobathathu ofakazi bokufa bakhomba ukuvinjezelwa. Emgqeni wamaRoma wokubhujiswa kweJerusalema kusukela ngonyaka wama-66 kuya kowama-70, kwaba khona ukuvinjezelwa nguCestius ngonyaka wama-66 nokuvinjezelwa kwesibili nguTitus ngonyaka wama-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 ngokuvinjezelwa kweConstantinople ngo-1453 imele isikhathi sesibili seminyaka emine esiprofethweni sobuSulumane “sezinyanga ezinhlanu” esikusAmbulo isahluko sesishiyagalolunye. Isikhathi sokuqala seminyaka emine esiprofethweni “sezinyanga ezinhlanu” saqala ngo-1333 saze saphela ngo-1337 ekuvinjezelweni kweNicomedia. Lokho kuvinjezelwa kwakumelela nokuphela kweminyaka engamashumi amathathu nesishiyagalombili kusukela mhla zingama-27 kuJulayi, 1299. Ukubhujiswa kweJerusalema kabili, ukubhujiswa kweConstantinople kanye, uzamcolo kanye nokuvinjezelwa kweNicomedia kungofakazi abahlanu bomkhankaso wasePanium kusukela ngonyaka ka-200 ngaphambi kukaKristu kuze kube ngonyaka ka-198 ngaphambi kukaKristu, obungaba ngufakazi wesithupha, futhi kukhona nabanye abaningana.
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.
Izenzakalo zombili zokubhujiswa kweJerusalema ziqondaniswa kalula, “umugqa phezu komugqa.” UZamcolo nomugqa weRoma yaseMpumalanga kuqondaniswa ngokufa kwe-alfa nokwe-omega okufanayo kukho kokubili. Umkhankaso wempi wasePanium uqondaniswa ngokuqondile nomugqa kaHezekeli wonyaka ka-587 ngaphambi kukaKristu, ngoba zombili izinkathi zokuvinjezelwa zimelela iminyaka emibili. IPanium imelelwa evesini leshumi nanhlanu lesahluko seshumi nanye sencwadi kaDaniyeli, elandulela ivesi leshumi nesithupha elimelela umthetho weSonto ozofika maduze, njengoba kwaba njalo nangezenzakalo zokubhujiswa kweJerusalema ngonyaka ka-586 ngaphambi kukaKristu nangonyaka ka-70 ngemva kukaKristu. Inkathi yeminyaka emibili yempi yasePanium nokuvinjezelwa kweSidoni ingenisa umugqa ngamunye kule migqa emlandweni ofihlekile oqukethwe kuDaniyeli isahluko seshumi nanye ivesi lamashumi amane.
A Sign
Isibonakaliso
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.
Ingqophamlando yokuqala yesiprofetho ekuvinjezelweni kweJerusalema kuzo zombili izikhathi zokubhujiswa kwalo imelela isibonakaliso; uCestius ngonyaka wama-66 kanye nokufa komkaHezekeli kokubili kwakuyizibonakaliso ze-alfa. ULameka naye uyingqophamlando yokuqala, ngakho-ke, ngokobufakazi bababili, uLameka naye uyisibonakaliso. Iminyaka yakhe yobudala engama-777 imelela isibonakaliso sebandla elinqobile elakhiwe yizingxenye ezintathu: umprofethi, umpristi nenkosi.
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.
Ngaphezu kwalokho, ngabanika namasabatha ami ukuba abe yisibonakaliso phakathi kwami nabo, ukuze bazi ukuthi ngiyiNkosi ebangcwelisayo. Hezekeli 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.
U-Enoke, owayengowesikhombisa kusukela ku-Adamu ohlwini lozalo lukaSeti, wahamba noNkulunkulu iminyaka engama-300 futhi wathathelwa ezulwini. ‘300’ uwuphawu lwamashadi amaphayona ango-1843 angamakhulu amathathu, lwabashumayeli bamaMillerite abangamakhulu amathathu abahambisana nawo, kanye nolwebutho likaGideyoni labantu abangamakhulu amathathu. U-Enoke, abashumayeli bamaMillerite kanye nabangamakhulu amathathu bakaGideyoni bafanekisela abayizinkulungwane eziyikhulu namashumi amane nane. USamsoni wathatha izimpungushe ezingama-300 wazibophela ndawonye ngazimbili, ngaleyo ndlela ehlonza inani elingu-150 kanye nophawu oluboshelwe ndawonye olunesamba esingamakhulu 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.
USamsoni waya wabamba izimpungushe ezingamakhulu amathathu, wathatha izihlanti, waziphendula umsila ubhekene nomsila, wafaka isihlanti phakathi kwemisila emibili. Kwathi esezithungele ngomlilo izihlanti, wazidedela phakathi kokusanhlamvu kwamaFilisti okwakusamile, washisa kokubili izinqwaba zezithungu nokusanhlamvu okwakusamile, kanye nezivini neminqumo. AbaHluleli 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Iziprofetho ezimbili zezinyanga ezinhlanu eziphathelene nobuSulumane ezisesahlukweni sesishiyagalolunye sesAmbulo ziveza “umlilo” kanye “nemisila” njengezici zobuSulumane.
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.
Ngawabona kanjalo amahhashi embonweni, nalabo ababehlezi phezu kwawo, benezivikelo zesifuba ezinjengomlilo, nehasinte, nesibabule: amakhanda amahhashi ayenjengamakhanda ezingonyama; nasemilonyeni yawo kwaphuma umlilo, nomusi, nesibabule. Ngalezi zinto ezintathu kwabulawa ingxenye yesithathu yabantu, ngomlilo, nangomusi, nangesibabule, ezaziphuma emilonyeni yawo. Ngokuba amandla awo asemilonyeni yawo, nasemisileni yawo: ngokuba imisila yawo yayinjengezinyoka, inamakhanda, futhi ilimaza ngawo. IsAmbulo 9:17–19.
The power of Islam is both in their mouths and their tails.
Amandla obuSulumane asemilonyeni yabo kanye 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.
Futhi zazinemisila efana neyofezela, futhi kwakunezindosi emisileni yazo: futhi amandla azo ayengawokulimaza abantu izinyanga ezinhlanu. Futhi zazinenkosi phezu kwazo, eyingelosi yomgodi wakwalasha, egama layo ngolimi lwesiHebheru lingu-Abaddon, kodwa ngolimi lwesiGreki igama layo lingu-Apollyon. IsAmbulo 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 obuSulumane okuhlupha nokubulala asemilonyeni yabo kanye nasemisileni yabo, aphuma emilonyeni yabo nasemisileni yabo.
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.
Ngakho-ke iNkosi iyakunquma kwa-Israyeli ikhanda nomsila, igatsha nomhlanga, ngosuku olulodwa. Omdala nohlonishwayo, nguye oyikhanda; nomprofethi ofundisa amanga, nguye ongumsila. Ngokuba abaholi balaba bantu bayabadukisa; nabaholwa yibo bayabhujiswa. 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.
UbuSulumane no-Israyeli kuhlobene ngokwesiprofetho, njengoba bobabili beyizingane zika-Abrahama, futhi emgqeni ngamunye “omdala nohloniphekayo” uyiyo “inhloko” kanti “umprofethi ofundisa amanga” uyiyo “umsila.” EbuSulumaneni, umprofethi wasendulo owafundisa amanga nguMohammed. IKoran imelela amanga ashukumisa izinkumbi zobuSulumane, kanti omdala nohloniphekayo ungubuholi bazo bezombusazwe. UbuSulumane buqondiswa ubuciko bokuphatha umbuso (umlomo), obushukunyiswa amanga eKoran (umsila). Izimpungushe zikaSamsoni ezingamakhulu amathathu zahlukaniswa zaba amaqembu amabili ezinyanga ezinhlanu okumelwe ahluphe futhi abulale ngomlilo, ngentuthu nangesibabule.
Fire, Smoke and Brimstone
Umlilo, Intuthu Nesibabule
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, intuthu nesibabule kunezici ezingokwesiprofetho zezingelosi ezintathu. Okokuqala nokokugcina kuyizinhlobo zomlilo. Umsuka wegama elithi “isibabule” umelela ukubaneka kwaphezulu. Umlilo uwuphawu lwesigijimi; intuthu iwumphumela wesigijimi, kanti isibabule siveza ukuthi leso sigijimi singokwenkolo. Kokuthathu kuyimigunyathi yesigijimi seqiniso sezingelosi ezintathu ezisesahlukweni seshumi nane sesAmbulo. Isivikelo sesifuba sensimbi simelelwa njengomlilo, ihiyakinte nesibabule. Silingisa ngomgunyathi isivikelo sesifuba sompristi omkhulu. Isivikelo sesifuba sompristi omkhulu simelela abayizinkulungwane eziyikhulu namashumi amane nane njengamatshe ayigugu ayishumi nambili angabantu ahlanganiswe nobuNkulunkulu, obumelelwa yi-Urimi neThumimi. Ihiyakinte lasendulo lalinombala oluhlaza okwesibhakabhaka ocishe ube mnyama, noma onsomi omnyama. Ihiyakinte lesivikelo sesifuba sobuSulumane lihambisana nentuthu ephuma emilonyeni (umbuso) nasemisileni (ibandla) yobuSulumane.
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.
Ukuthathwa kuka-Enoke ayiswe ezulwini ngemva kokuhamba noNkulunkulu iminyaka engu-300 kuhlobanisa isibalo esingu-300 nesigijimi sengelosi yokuqala esafika ngo-1798. Leso sigijimi sengelosi yokuqala sanikezwa amandla mhla ziyi-11 kuNcwaba ngo-1840, ngokugcwaliseka kwesiprofetho sezinyanga ezinhlanu esikusAmbulo isahluko sesishiyagalolunye. Izinkathi ezimbili zezinyanga ezinhlanu ezikulesi sahluko ziboshelwe ndawonye umugqa phezu komugqa. Muva nje kuphela kuye kwaqondwa ukuthi izinyanga ezinhlanu ezisevesini lesihlanu nalezo ezisevesini leshumi ziyizinkathi ezimbili ezihlukene zeminyaka eyikhulu namashumi amahlanu. Lapho lelo qiniso liqashelwa, uSamsoni wabophela izimpungushe ndawonye zaba ngamabhangqa ayikhulu namashumi amahlanu ezimpungushe.
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.
Emlandweni wesiprofetho kaSamsoni, (igama elisho ukuthi “ilanga”), “intuthu” eyaphuma emgodini lapho ukhiye wawufanekiselwa yimpi yaseNineve yalisibekela ilanga ngobumnyama. Abalandeli bakaMiller bakuhlonza ngokunembile ukusibekelwa kwelanga yintuthu yomgodi wobuSulumane njengokusibekelwa kwevangeli likaKristu, elalifanekiselwa yilanga (uSamsoni). Kukhona nokunye ukuhlobana okuningana phakathi kobufakazi bukaSamsoni nobuSulumane obusezahlukweni zesishiyagalolunye kuya kweseshumi nanye zeSambulo.
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 elingu-3 libonakala emlandweni kaSamsoni ezinsukwini ezintathu okwakumelwe izimenywa zomshado zixazulule ngazo imfumbe. USamsoni uba nobudlelwane nabesifazane abathathu: umkakhe waseThimna, isifebe noDelila. UMoya weNkosi wehlela phezu kukaSamsoni kathathu: lapho ebhekene nengonyama, e-Ashikeloni naseLehi. USamsoni unikeza uDelila izimpendulo ezintathu ezingamanga ngaphambi kokuba amtshele iqiniso. Inani elingu-3 limelela ubuNkulunkulu, kanye nobuNkulunkulu mbumbulu bukadrako, besilo nobomprofethi wamanga, liphinde limelele nokwakheka kwebandla elinqobile okuyizingxenye ezintathu.
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 ayinombolo yompristi, futhi kwakukhona abangane abangamashumi amathathu abalethwa edilini lomshado kaSamsoni. USamsoni wabe esebheja ngamashidi angamashumi amathathu nezingubo ezingamashumi amathathu uma izimenywa zingayixazulula imfumbe. Lapho imfumbe yakhe idalulwa ngokumkhaphela, uSamsoni wabulala amadoda angamashumi amathathu ase-Ashikeloni ukuze akhokhe isibhejo. Inombolo engamashumi amathathu iyingxenye yeshumi engokwesiprofetho yama-300, futhi, ngokuhambisana nokuhamba kuka-Enoke noNkulunkulu iminyaka engamakhulu amathathu, izimpungushe ezingamakhulu amathathu uSamsoni azibamba wazibophela ndawonye zaba ngamabhangqa ayikhulu namashumi amahlanu zihlobana neziprofetho ezimbili zezinyanga ezinhlanu eziseSambulweni isahluko sesishiyagalolunye, eziboshelwe ndawonye kusetshenziswa indlela yomugqa phezu komugqa. Amakhulu amathathu ayingxenye yeshumi engokwesiprofetho yezinkulungwane ezintathu, futhi izinkulungwane ezintathu zimelela insali, kungakhathaliseki ukuthi iyinsali elungileyo njengoba imelelwa yilabo abaphenduka ngePhentekoste, noma iyinsali engalungile njengoba imelelwa yilabo ababulawa ngamaLevi ngesikhathi sokuhlubuka okuphathelene nethole 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.
Ukuhlubuka okuhlobene nethole legolide kanye nalabo abaphenduka ngePhentekoste kokubili kuqondana ngokwesiprofetho emthethweni weSonto ozofika maduze. Insali eyodwa imelela insali yabantu besivumelwano sikaNkulunkulu kanye nensali yalabo abangaphandle kwesibaya sabantu besivumelwano sikaNkulunkulu. Ukubhekisela kokuqala ezinkulungwaneni ezintathu ebufakazini bukaSamsoni kubhekisela kumaJuda athumba uSamsoni ukuze ashweleze kumaFilisti, kanti okwesibili kubhekisela kumaFilisti. Ukwahlulela kuqala endlini kaNkulunkulu, bese kudlulela ezisebenzini zehora leshumi nanye eziseseBhabhiloni. Ubufakazi bukaSamsoni busekela izinkulungwane ezintathu njengophawu lwensali, futhi busekela nokulandelana kwenqubo yokwahlulela. U-Enoke wahamba noNkulunkulu iminyaka engamakhulu amathathu, ngaleyo ndlela emelela insali yabantu besivumelwano sikaNkulunkulu engakunambithi ukufa. Leyo nsali iyizinkulungwane eziyikhulu namashumi amane nane, ezivezwa esahlukweni sesikhombisa seSambulo ngokugqamisa umehluko phakathi kwazo nesixuku esikhulu.
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.
Okweshumi kuka-300 kungu-30, okuwuphawu lompristi, futhi ngaphezu kwalokho, isibalo esinguthathu, njengokweshumi kwamashumi amathathu, simelela ubuNkulunkulu, kanye nobuNkulunkulu obungumgunyathi bukadrako, besilo nobomprofethi wamanga. Isibalo esinguthathu siphinde simelele ukwahlukaniswa kwebandla elinqobayo kube yizingxenye ezintathu, elimelwe yiNkosi uDavide eyaqala ukubusa ineminyaka engamashumi amathathu ubudala, ngumpristi uJosefa owaqala ukukhonza eneminyaka engamashumi amathathu ubudala, nangumprofethi nompristi uHezekeli owaqala inkonzo yakhe yeminyaka engamashumi amabili nambili onyakeni wamashumi amathathu womjikelezo weshumi nesikhombisa wejubili. Njengompristi wayeyobe eneminyaka 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.’
Ngayinye yalezi zinto ezintathu ezingokomfanekiso ezimelelwe njengomprofethi, umpristi nenkosi ithola isigxivizo sikaNkulunkulu seSabatha losuku lwesikhombisa engqophamlando ephawula ukuqala kokuvinjezelwa. Ofakazi ababili bokufa, kanye nofakazi osekelayo wokubhujiswa kweJerusalema ngonyaka ka-66, banikeza ofakazi abathathu bokuthi ingqophamlando yokuvinjezelwa ‘iyisibonakaliso.’
The Waymark of Transition
Uphawu Lwendlela Loshintsho
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.
Lapho kuqala ukuvinjezelwa, ibandla likaNkulunkulu elinqobayo elinezingxenye ezintathu libekwa uphawu, njengoba lifanekiselwa nguLameki. Ukufa komkaHezekeli kubonisa ukuthi kuyona kanye leyo ngqophamlando labo ababengabantu besivumelwano ngaphambili bashiywa ngokuphelele. Leyo ngqophamlando ikhomba ukuguquka kusuka eLawodikeya kuya eFiladelfiya, okufanekiselwa nangokuguquka kwebandla elilwayo libe yibandla elinqobayo, ngaleyo ndlela libe yibandla lesishiyagalombili elingelinye lalawo ayisikhombisa. Leyo ngqophamlando emlandweni wamaMillerite ophathelene nengelosi yesithathu, owasukela mhla zingama-22 kuMfumfu we-1844 waze wafika ekuhlubukeni kwango-1863, yayimelela inkathi yango-1856 lapho bobabili uJames no-Ellen White baqala ukuhlonza le nhlangano njengeyaseLawodikeya. Ngo-1856 inhlangano yamaMillerite yaseFiladelfiya yaguquka yaba yinhlangano yamaMillerite yaseLawodikeya. Eminyakeni eyisikhombisa kamuva, inhlangano yamaMillerite yaseLawodikeya yaphela lapho le nhlangano isiba yibandla lama-Adventist oSuku Lwesikhombisa laseLawodikeya.
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.
Lolo phawu lwendlela lufanekiselwa nangunyaka ka-313, lapho ibandla laseSmirna laphela khona kwaqala ibandla lasePhergamu. Uma kubhekwa ndawonye, inguquko yangowe-1856 esuka ebandleni elilungileyo laseFiladelfiya iye ebandleni elingalungile laseLawodikeya ihambisana nenguquko esuka ebandleni elilungileyo laseSmirna iye ebandleni elingalungile lasePhergamu ngowe-313, futhi iphuzu lenguquko nalo likhomba lolo phawu lwendlela njengesibonakaliso. Ukuvinjezelwa kuqala ngesibonakaliso, ngokobufakazi bofakazi abaningana. Lapho umnyakazo wengelosi yesithathu, owakhiwa abayizinkulungwane eziyikhulu namashumi amane nane, ubekwa uphawu ekufeni kukaLameka, babekwa uphawu futhi bahlanganiswa babe munye ngokuphelele njengoba bephakanyiswa njengebhanela, ngoba uphawu lokuqala lwendlela esakhiweni esingokwesiprofetho sokuvinjezelwa luyisibonakaliso.
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 kukhomba uphawu lwendlela lobuSulumane, lapho iRoma yasempumalanga iphoqelelwa ukuba ibe ngaphansi kobuSulumane. Ukuvinjezelwa nokubhujiswa kweJerusalema kunikeza ofakazi ababili beBabiloni neRoma. Isikhathi sikaHezekeli esingunyaka owodwa nengxenye simelela abaseLawodikeya abenqaba ukubona nokuzwa isigijimi esiyisixwayiso sokuthi babeyoyiswa ekuthunjweni kwenkosi yasenyakatho. Isibonakaliso sikaCestius simelela abaseFiladelfiya abaphunyuka enkosini yasenyakatho. Lezo zibonakaliso ezimbili ziphathelene nesigijimi sangaphakathi sesiprofetho, njengoba kunjalo nangenani likaLameki elingu-777. Umugqa phezu komugqa, elinye iqembu liyiswa ekuthunjweni ngesikhathi sokuvinjezelwa, kanti elinye iqembu liphunyuka esandleni senkosi yasenyakatho.
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 kumelela umyalezo wesiprofetho wangaphandle ngokukhomba indima yobuSulumane esiphawini sendlela lapho labo abamelwe uLamech bebekwa khona uphawu. Labo abaphunyukayo nalabo abathunjwayo ekuvinjezelweni nasekubhujisweni kweJerusalema bagcizelela ukuthi kusesiphawini sendlela esingu-alfa senkathi yesiprofetho yokuvinjezelwa lapho isimilo sibonakaliswa khona. Lawo maqembu amabili amelwe oLamech ababili. Elinye iqembu linikeza iNashville isixwayiso, kanti elinye iqembu liyenqaba.
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.
INkosi yathi kuye: Ngakho-ke yilowo nalowo obulala uKayini uyakuphindiselwa kasikhombisa. INkosi yabeka uphawu kuKayini, ukuze kungabikho muntu omtholayo ambulale. Genesise 4:15.
The Mark of Rebellion
Uphawu Lokuhlubuka
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.
UKayini wathola uphawu lokuhlubuka kwakhe. Uphawu lokuhlubuka kwakhe lwaluqondwa njengesixwayiso esintwini sokuthi uma abantu bebulala uKayini, babeyothola isahlulelo sikaNkulunkulu esiphindwe kasikhombisa. Ngomqondo othile, lolu phawu lungaqondwa njengendlela uNkulunkulu ayemvikela ngayo uKayini, kodwa ngokwesiprofetho luhambisana nophawu lokuhlubuka oluyisixwayiso olusencwadini yokugcina yeBhayibheli. Uphawu lwesilo encwadini yeSambulo eyi-omega lwafanekiselwa uphawu lokuhlubuka lukaKayini encwadini kaGenesise eyi-alfa. Isixwayiso esisikiselwa uphawu lukaKayini siwukuthi bonke ababonisa isimilo esifana nesikaKayini nabo bayokwaliwa futhi bahlulelwe uNkulunkulu. Uphawu olwalukuKayini luhambisana nophawu lwesilo, futhi lesi sixwayiso sigcizelela umyalo wokungalingisi ukuhlubuka kukaKayini ngokubulala umfowabo, okuvezwa encwadini yeSambulo njengomfanekiso wesilo. Ukulingisa isenzo sikaKayini kuwukwakha umfanekiso kaKayini. UKayini wanikwa isahlulelo sokujezisa esiphindwe kasikhombisa, futhi esizukulwaneni sesithupha kusukela kuKayini, uLameka waqaphela ukuthi wayesiphindile isono sikayise, kodwa ukuthi isahlulelo sakhe sasiyoba ngamashumi ayisikhombisa aphindwe kasikhombisa.
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.
ULameka wayesethi kubafazi bakhe: Ada noZila, zwanini izwi lami; nina bafazi bakaLameka, lalelani inkulumo yami: ngokuba ngibulele indoda ngokungilimaza kwayo, nensizwa ngokungishaya kwayo. Uma uKayini ephindiselwa kasikhombisa, ngempela uLameka uyakuphindiselwa kamashumi ayisikhombisa nesikhombisa. Genesise 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.
Ivesi elandulele liyisenzakalo sokuqala kwezintathu kuphela lapho izinombolo eZwini likaNkulunkulu zivezwa khona ngendlela yokuphindaphinda. Esokugcina 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.
Khona uPetru wasondela kuye, wathi: Nkosi, umfowethu uyakungona kangaki, ngimthethelela na? Kuze kube kasikhombisa na? UJesu wathi kuye: Angisho kuwe ukuthi kuze kube kasikhombisa, kodwa kuze kube ngamashumi ayisikhombisa aphindwe kasikhombisa. Mathewu 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 ayisikhombisa aphindwe kasikhombisa angamakhulu amane namashumi ayisishiyagalolunye, futhi emlandweni ongcwele kunezinkathi ezintathu zeminyaka engamakhulu amane namashumi ayisishiyagalolunye ngayinye, futhi ngayinye imelela inkathi yokuvivinywa. Kuboniswa iminyaka engamakhulu amane namashumi ayisishiyagalolunye ngokuqondene nendlu engcwele, namakhosi kanye nebutho. Inkathi yamakhosi yaqala ngokugcotshwa kukaSawule ngo-1097 ngaphambi kukaKristu, yaqhubeka kwaze kwaba sekuvinjezelweni kokuqala kukaNebukadinesari, lapho uDaniyeli athunjwa khona ngo-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 namashumi ayisishiyagalolunye yesikhathi sokuvivinywa eyayabelwe indawo engcwele yaqala ngokunikezelwa kwethempeli likaSolomoni ngonyaka ka-1006 ngaphambi kokuzalwa kukaKristu, yaqhubeka kwaze kwaba sekunikezelweni kwethempeli langemva kokudingiswa ngonyaka ka-516 ngaphambi kokuzalwa kukaKristu. Ngokuqondene nebutho, iminyaka engamakhulu amane namashumi ayisishiyagalolunye yasukela onyakeni ka-457 ngaphambi kokuzalwa kukaKristu yaze yaphela ngonyaka ka-34 ngemva 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.
Inkathi esukela emlayezweni kaKayini oyisixwayiso sesahlulelo esiphindwe kasikhombisa nasophawini lwakhe, ize ifike kokukaLameki okuphindwe ngamashumi ayisikhombisa aphindwe kasikhombisa, imelela isikhathi sokuvivinywa esingokomfanekiso seminyaka engamakhulu amane namashumi ayisishiyagalolunye. Ukuhlubuka okufanekiselwa uphawu lukaKayini kuvezwa kudlondlobala ngokuqhubekayo, ngokuvumelana nesizathu esashukumisela uNkulunkulu ukuba athumele uzamcolo.
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.
UNkulunkulu wabona ukuthi ububi bomuntu bukhulu emhlabeni, nokuthi zonke izizindlo zemicabango yenhliziyo yakhe zimbi kuphela ngaso sonke isikhathi. INkosi yazisola ngokuthi yayimenze umuntu emhlabeni, yadabuka enhliziyweni yayo. INkosi yathi, Ngizombhubhisa ebusweni bomhlaba umuntu engimdalileyo; umuntu, nezilwane, nezilwanyana ezinwabuzelayo, nezinyoni zezulu; ngokuba ngiyazisola ngokuthi ngibenzile. UGenesise 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.
ULameka wesizukulwane sesithupha sikaKayini uvezwa njengesigaba sezihlubuki esiphawuliwe, ngokuphambene noLameka wozalo lukaSeti. Ubufakazi balaba bobabili oLameka bukhomba ukuvalwa kwesikhathi somusa: obunye ngokuvezwa kwenani elingu-490, obunye ngokufa kwakhe. Bobubili buqukethe imifuziselo yezinombolo ehlobene ngokuqondile nokwakheka okuyizingxenye ezintathu kwebandla elinqobile. ULameka kaKayini uhambisana nezinkathi ezintathu zeminyaka engu-490 ngayinye eziphathelene namakhosi, nendawo engcwele, nebutho, kanti uLameka kaSeti uqukethe uphawu lwenani eliyisikhombisa oluphathelene nomprofethi, nompristi, nenkosi. ULameka kaSeti ungowesibili ezingelosini ezintathu zeSambulo isahluko seshumi nane, kanti uLameka kaKayini uyingelosi yesithathu ethula isixwayiso ngesilo, ngomfanekiso waso, ngophawu nangenani legama laso. Encwadini yeSambulo isahluko seshumi nane, amavesi 9/11 akhomba labo abathola isiqalekiso sikaKayini.
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.
Nengelosi yesithathu yabalandela, yathi ngezwi elikhulu: Uma umuntu ekhulekela isilo nomfanekiso waso, amukele uphawu lwaso ebunzini lakhe noma esandleni sakhe, yena lowo uyakuliphuza iwayini lentukuthelo kaNkulunkulu, elithululelwe lingaxutshwe nalutho endebeni yolaka lwakhe; futhi uyakuhlushwa ngomlilo nesibabule phambi kwezingelosi ezingcwele naphambi kweWundlu: Nomusi wokuhlushwa kwabo unyuka kuze kube phakade naphakade; futhi abanakho ukuphumula emini noma ebusuku labo abakhulekela isilo nomfanekiso waso, nanoma ubani owamukela uphawu lwegama laso. IsAmbulo 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
IsAmbulo 15:2 siveza ukuthi bangobani labo abamelelwa nguLameka wozalo lukaSeti:
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.
Ngabona okwakunjengolwandle lwengilazi oluxubene nomlilo: nalabo ababenqobe isilo, nomfanekiso waso, nophawu lwaso, nesibalo segama laso, bemi phezu kolwandle lwengilazi, bephethe amahabhu kaNkulunkulu. IsAmbulo 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.
ULameka wozalo lukaSeti uphawula ukuvalwa komnyango ngokufa kwakhe. ULameka wozalo lukaKayini uphawula ukuvalwa komnyango ngeminyaka engamakhulu amane namashumi ayisishiyagalolunye yesikhathi somusa. Uphawu lukaKayini kwakufanele lubhekwe njengesixwayiso sokugwema isimilo esasibonakalisa izici ezintathu eziyinhloko ezingokwesiprofetho. Wenqaba ukuhlanganyela ekukhonzeni uNkulunkulu ngokwesiqondiso sikaNkulunkulu; wabonakalisa ulaka lomona, wabulala umfowabo omncane, futhi okwesithathu, wenqaba ukuphenduka.
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.
UKayini wayephule isibhebhe sokuqala seMiyalo Eyishumi, esichaza ubuhlobo babantu noNkulunkulu, kanti isibhebhe sesibili sichaza ubuhlobo babantu nabanye abantu. Uphawu lokuhlubuka kwakhe lwamveza njengomuntu ongenamthetho nongaphendukile. UKayini noLameka bakhomba umnyango ovaliwe wengelosi yesithathu ngesikhathi somthetho weSonto ozofika maduze. U-Enoke, uMethusela, uLameka noNowa bamelela umlando oqala ngokufika kwengelosi yokuqala, emelelwa u-Enoke, kulandele ukufika kukaLameka njengengelosi yesibili, ukufika kukaMethusela njengokumemeza kwaphakathi kwamabili okunikeza amandla isigijimi sikaLameka sengelosi yesibili, bese uNowa, njengengelosi yesithathu, ekhomba umnyango ovaliwe kazamcolo.
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.
ULameka wafa eminyakeni emihlanu ngaphambi kukazamcolo, okukhomba leyo minyaka emihlanu engokomfanekiso ngaphambi kokuba umnyango uvalwe ngesikhathi somthetho weSonto osuzofika maduze. Kungesikhathi sokufa kukaLameka eneminyaka engu-777 lapho kuphothulwa khona ukubekwa uphawu kwebandla elinqobile. Kwase kuthi ezinsukwini eziyisikhombisa ngaphambi kokuba umnyango womkhumbi uvalwe ngamandla angaphezu kwawemvelo, izilwane zaqala ukungena emkhunjini.
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.’
Usuku afa ngalo uMethusela lwalungolokuqala kulezo zinsuku eziyisikhombisa. Isexwayiso sokugcina ngaphambi kokuba umnyango uvalwe sasiwumyalezo ombaxambili: ukuboniswa kwezilwane okwakuhambisana nokugcwaliseka kwesiprofetho esasimenyezelwe kuwo wonke umlando wendoda eyaphila isikhathi eside kunabo bonke abake bafa. Leso siprofetho sasiqukethwe egameni likaMethusela, elisho ukuthi ‘lapho efa, kuyofika.’
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.
Umyalezo wokugcina wokuxwayisa isintu kumelwe, njengoba kudingwa yisiprofetho, ube mbaxambili, njengoba kufanekiswa yizinsuku eziyisikhombisa zokufuduka kwezilwane ezaqala ngokufa kukaMethusela, kugcwaliseka isiprofetho sika-Enoke esasimenyezelwe ngegama lendodana yakhe. Izinsuku eziyisikhombisa zokufuduka kwezilwane ziveza ukuthi umyalezo ombaxambili wokufa kukaMethusela nowezilwane ezifudukayo ungumyalezo wokubekwa uphawu wengelosi yesithathu. UJesu uhlale efanekisa ukuphela ngesiqalo, futhi encwadini yesAmbulo ingelosi yesithathu yesAmbulo isahluko seshumi nesishiyagalombili ihlanganiswa nezwi lesibili levesi lesine, njengoba nje isimemezelo saphakathi kwamabili sahlanganiswa nomyalezo wengelosi yesibili. Umyalezo wokugcina wokuxwayisa uvezwa njalo njengomyalezo wangaphakathi nowangaphandle, njengoba kufanekiswa ebudlelwaneni obungokwesiprofetho obuphakathi kwamabandla nezimpawu encwadini yesAmbulo. Umyalezo wokugcina wokuxwayisa kuDaniyeli isahluko seshumi nanye ungumyalezo wasenyakatho nowasempumalanga. UMethusela nezilwane ezazifuduka babengumyalezo wokugcina ombaxambili wokuxwayisa ngesikhathi sikaNowa.
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 kukaLameka okunophawu oluthi 777 kuhambisana nokuqala kokuvinjezelwa, lapho kwafa khona umkaHezekeli. Yilapho abathembekileyo, abamelelwa uzalo lukaSeti, bebekwa khona uphawu, futhi yilapho nalabo abamelelwa uzalo lukaKayini bemukela khona uphawu. U-Enoke wayengowesikhombisa kusukela ku-Adamu, futhi umelela uphawu lwendlela lwe-alfa enkathini ephela ngezizukulwane zombili, esokugcina nesokuqala, ezimelelwa inombolo eyisishiyagalombili. Bobabili oLameka bakhomba ukuvalwa kwesikhathi somusa, futhi ukufa kukaLameka kumelela umnyango wesikhathi somusa ovaliwe ekuqaleni kokuvinjezelwa.
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.
U-Enoke wayengu-alfa womlando wesiprofetho, futhi ngokwesidingo sesiprofetho kumelwe akhombe u-omega womlando wesiprofetho. Lowo omega umelelwa yimiphefumulo eyisishiyagalombili eyasuka ezweni elidala yaya ezweni elisha ngaphandle kokunambitha ukufa. U-Enoke naleyo miphefumulo eyisishiyagalombili abakubonanga ukufa ngaphambi kokuba bafike emhlabeni omusha. Izwe elidala laphela ezinsukwini eziyisikhombisa zokufuduka kwezilwane, futhi izwe elisha laqala ngezinsuku eziyisikhombisa ezingenamvula. Khona-ke, kusukela ngosuku lwe-17, kwakunemvula kuphela izinyanga ezinhlanu, kwaze kwaba yilapho uNkulunkulu eyinqanda khona imvula ekupheleni kwalezo zinyanga ezinhlanu ngosuku lweshumi nesikhombisa.
Five Months
Izinyanga Ezinhlanu
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.
Kunofakazi ababili abafakazela isikhathi esiyizinyanga ezinhlanu kusAmbulo isahluko sesishiyagalolunye, futhi kuneziprofetho ezintathu ezihlukene zesikhathi kulesi sahluko. Isikhathi sokuqala sezinyanga ezinhlanu sivezwe evesini lesihlanu; esesibili sezinyanga ezinhlanu sisevesini leshumi, kanti isikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sisevesini leshumi nanhlanu. Amavesi 5, 10 no-15 aveza isiprofetho sesikhathi esiphathelene nobuSulumane, esinofakazi ababili bezinyanga ezinhlanu ekuqaleni kwenkathi yesiprofetho. Womabili amavesi 5 no-10 aveza isikhathi esiyizinyanga ezinhlanu, ngakho, ngokubeka umugqa phezu komugqa, ivesi lesihlanu nevesi leshumi uma ehlanganiswa aba yishumi nanhlanu. Ngakho-ke, isikhathi sokuqala sezinyanga ezinhlanu singu-15, kanti isikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu sivezwe evesini 15. Ukulandelana nokwakheka kwamavesi 5, 10 no-15 kuveza izinombolo ezimbili ezingu-15, futhi emavesini amabili okuqala, okuthi uma ehlanganiswa abe yishumi nanhlanu, kuneziprofetho ezimbili zesikhathi esiyiminyaka eyikhulu namashumi 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.
Ivesi leshumi nanhlanu linikeza isiprofetho sesikhathi seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu. UKristu weluke inani eliyishumi nanhlanu emavesini amathathu, futhi esebenzisa isikhathi esingokwesiprofetho esivezwe kuwo lawo mavesi uqobo, wehlukanisa inombolo engu-15 emelelwa ukuhlanganiswa kwevesi lesihlanu neleshumi, ukuze adale ukuphindeka kabili kweshumi nanhlanu lapho iqondaniswa nevesi leshumi nanhlanu. UKristu wabe esephetha zonke iziprofetho ezintathu ezixhumene ngezinsuku eziyishumi nanhlanu.
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.
Isihluthulelo salesi sahluko yimpi yaseNineve yango-627, okwathi ngemva kweminyaka emihlanu, ngo-632, kwalandela ukufa kukaMohammed okuqalisa isiprofetho sokuqala sezinyanga ezinhlanu. Ngemva kweminyaka eyishumi kusukela ekufeni kukaMohammed, amabutho asePheresiya abhujiswa ngokuvumelana nesibikezelo sikaMohammed sokuthi imibuso emibili, iPheresiya neRoma, yayizonqotshwa yomibili. Ngakho-ke, isahluko sesishiyagalolunye seSambulo siqala ngomugqa womlando osukela empini yaseNineve phakathi kwePheresiya neRoma. Khona-ke, ngemva kweminyaka emihlanu, uMohammed uyafa, ngaleyo ndlela kuqale iminyaka eyikhulu namashumi amahlanu okukhulunywa ngayo evesini lesihlanu. Ngemva kweminyaka eyishumi, iPheresiya iyanqotshwa empini yaseNahavand ngo-642. UbuSulumane babiza impi yaseNahavand ngokuthi “ukunqoba kokunqoba.” Iminyaka yokuqala eyishumi nanhlanu yesahluko sesishiyagalolunye seSambulo imelela inkathi yeminyaka emihlanu elandelwa eyishumi. Isiprofetho sokugcina sesikhathi saphela mhla ziyi-11 kuNcwaba, 1840. Ezinsukwini eziyishumi ngaphambi kwaleso senzakalo, uJosiah Litch washicilela isibikezelo sakhe esibuyekeziwe sokuphela kwamandla aphakeme oMbuso wama-Ottoman. Izinsuku zokugcina eziyishumi nanhlanu zobuSulumane besahluko sesishiyagalolunye seSambulo zihlukaniswa ngumsebenzi kaJosiah Litch zibe yizinsuku ezinhlanu, zilandelwe yizinsuku eziyishumi, ngoba uJesu uhlala efanekisa isiphetho ngesiqalo.
We will continue these things in the next article.
Sizoqhubeka nalezi zinto esihlokweni esilandelayo.