As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Als primäres Symbol der einhundertvierundvierzigtausend steht Petrus im Jahr 2026 zu Panium und wirkt daran, die falsche Vorhersage des 18. Juli 2020 zu berichtigen. Sein Werk in dieser Hinsicht steht im Einklang mit dem Werk der Berichtigung durch Josiah Litch hinsichtlich des 11. August 1840 und der Bestimmung des 22. Oktober 1844 durch Samuel Snow. Litchs Berichtigung bevollmächtigte die Botschaft des ersten Engels, und Snows Bestimmung bevollmächtigte die Botschaft des zweiten Engels. Die Bevollmächtigung der Botschaften des ersten und zweiten Engels ist ein Vorbild für die Bevollmächtigung der Botschaft des dritten Engels. Die Merkmale des ersten und des zweiten werden im dritten dargestellt als eine Verbindung einer äußeren Wehe-Botschaft mit der inneren Botschaft des Mitternachtsrufs aus dem Gleichnis von den zehn Jungfrauen.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
نبوت کے سہ گانہ اطلاق میں، پہلا اور تیسرا، جو ابتدا اور انتہا بھی ہیں، باہمی مماثل خصوصیات کے حامل ہوں گے۔ حال ہی میں، ایک بھائی نے مکاشفہ باب نو کے پہلے ہائے سے متعلق کئی حقائق آشکار کیے ہیں، جو جب الفا اور اومیگا کے اصول کے تحت منطبق کیے جائیں تو مکاشفہ باب گیارہ کے “زلزلہ” کی ایک اور گہری تصدیق کی نشان دہی کرتے ہیں۔ ریاستہائے متحدہ میں اتوار کے قانون ہی وہ “زلزلہ” ہے جس کی پہلی تکمیل فرانسیسی انقلاب میں ہوئی، جب فرانس، جو اُن دس اقوام میں سے ایک تھا جنہوں نے دانی ایل کی کتاب میں مشرکانہ روم کے نبوتی ڈھانچے کو تشکیل دیا تھا، سرنگوں کر دیا گیا۔ پس، باب گیارہ کہتا ہے کہ شہر کا دسواں حصہ گر پڑا۔
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
“بە هەمان کات ژی زەڵزالەکا مەزن بۆ، و دەیەک ژ باژێر کەتا، و د زەڵزالێ دا حەفت هەزار ژ مرووان هاتن کوشتن؛ و ئەوێن مایین ترسان، و شکوهمەندی دانە خودای ئاسمان.” ئاشکرابوون 11:13.
Immediately after this verse Islam of the third woe arrives.
Осы аяттан кейін үшінші қасіреттің Исламы келеді.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Ukhathazeko lwesibini ludlulile; yaye, yabona, ukhathazeko lwesithathu luza ngokukhawuleza. ISityhilelo 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
K’aasañgutuaguá oñeha’arõ vaʼekue “pe mbohapyha ñembyasýva” oúta pyaʼevoi pe mokõiha ñembyasýva rire, ha pe ñeʼẽ oñembohasáva “pyaʼe” ramo heʼise sapyʼa ha oñehaʼarõʼỹre, ha upéva hína Islam rembiapo rechaukaha umi jejopy hag̃ua oñesẽ mboyveʼỹ reheve. Pe mbohapyha ñembyasýva ndorúi vaʼerãikuri 22 jasypa 1844-pe, k’aasañgutuaguá oimoʼã haguéicha, ha katu og̃uahẽ vove, oikóta vaʼerã “sapyʼa ha oñehaʼarõʼỹre,” oiko haguéicha 9/11-pe, péicha ohechauka hag̃ua pe ñepyrũ ojejokóva pe sellamiento umi cien cuarenta y cuatro mil rehegua, opa mboyve michĩmi pe yvyryrýi léi domingo rehegua mboyve.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
قانون یکشنبه «زلزله»ای است که به لرزشِ وحشِ «زمین» مربوط میشود، و هنگامی که ۱۱ سپتامبر فرا رسید، خواهر وایت تصریح کرد که خداوند برخاست تا «زمین را بهشدت بلرزاند». در آغازِ مهر و نیز در پایانِ آن، وحشِ زمین به لرزه درمیآید؛ ازاینرو «زلزلهای عظیم» پدید میآید.
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Bunu mən heç vaxt deməmişəm. Orada mərtəbə-mərtəbə ucalan böyük binalara baxarkən demişəm: ‘Rəbb yeri dəhşətlə sarsıtmaq üçün qalxdığı zaman necə dəhşətli səhnələr baş verəcək! O zaman Vəhy 18:1–3 ayələrinin sözləri yerinə yetəcək.’” Review and Herald, 5 iyul 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
פרוי „שטייט אויף“ ווען עס קומט פֿאָר אַ ענדערונג אין זײַן דיספּענסאַציעלן אַרבעט, ווי עס איז געווען ווען סטעפֿן איז פֿאַרשטייניקט געוואָרן דעם 22סטן אָקטאָבער 1844, ווען דער משפט פֿון די טויטע האָט זיך אָנגעהויבן. ווען דער משפט פֿון די לעבעדיקע האָט זיך אָנגעהויבן דעם 9/11, איז דער פרוי ווידער אויפֿגעשטאַנען, און דעמאָלט האָט ער געשאָקלט די ערד־חיה, אַזוי ווי ער וועט טאָן בײַם סוף פֿון דער פֿאַרזיגלונג פֿון די הונדערט־פֿיר און פֿערציק טויזנט, ווען ער טוישט זײַן דיספּענסאַציעלן אַרבעט פֿון זײַן קהילה צו זײַן אַנדערער סטאַדע פֿון יענע וואָס זײַנען נאָך אַלץ אין בבל.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Ang nadeskobre ni brother Daniel ay ang mga katangian ng unang kaalaotan, na umaayon sa patotoo ng “dakong linog” sa kabanata onse, kasubay sa kasaysayan ug sa pagsabot sa mga pioneer mahitungod sa kasaysayan nga nagtuman sa unang kaalaotan.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Na’rri tängur malak tazkhol, ani khen yul naphal min-shmaya la’ara; wa-ithyahiv leh mafteḥa d-tehoma d’la sofo. Wa-petaḥ yat tehoma d’la sofo; wa-selaq tnan min tehoma, ayk tnan d’attuna rabba; wa-ithḥashakh shemsha wa-awira men tnan d-tehoma. Wa-nafqu min tnan qamtsin ‘al ara; wa-ithyahiv lehon shultana, ayk d‘aqrabbe d’ara ith lehon shultana. Wa-ithpaqad lehon d’la neḥabblun ‘esba d’ara, w’la kol yaraq, w’la kol ilana; ella bilḥod lehon bnaynasha d’leit lehon ḥatma d’Alaha ‘al gabbe d’metḥehon. Revelation 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
ئەو پێشەنگانە بە دروستی ئەم ئایەتانەیان بەسەر ئەو مێژوویەدا جێبەجێ کرد کە پێشەکی بۆ موحەممەد کرد، کە لە ساڵی 570 لەدایک بوو، لە 606 هۆزەکانی یەکخست، لە 610 یەکەم ئاشکراکردنی وەرگرت، لە 622 بۆ مەدینە کۆچی کرد، لە 624 دەستی بە جەنگەکانی کرد و لە 632 مرد. «بیرە بێبُنەکە» لە ڕووی پێشبینییەوە نوێبوونەوەیەکی تازەی شەیتان پێشاندەدات، بەڵام موحەممەد لە عەرەبستان دەستی پێکرد، کە هەروەها بە ناوی بیرە بێبُنەکە ناسراوە، بەهۆی ئەو بیابانە فراوانانەوە.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammad en 606 se convirtió en el rey profético, o como fue denominado, “el digno de confianza”, cuando resolvió una disputa entre las diversas tribus que se hallaban en un dilema acerca de quién debía tener permiso para volver a colocar la piedra angular de la Kaaba, la “roca negra”. La Kaaba es un edificio de forma cúbica (de ahí el nombre “Kaaba”, que en árabe significa “cubo”) situado en el centro de la Gran Mezquita de La Meca, en Arabia Saudita. Tiene aproximadamente 43 pies de altura, once pies de ancho y 10 pies de largo, está construida de granito y mármol, y la cubre un paño negro de seda y algodón. La Kaaba existía mucho antes de Muhammad y, según la tradición islámica, fue construida originalmente por Abraham y su hijo Ismael como casa de adoración para el Dios único (Alá). A lo largo de los siglos, se llenó de ídolos y fue utilizada como santuario pagano por las tribus árabes.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
الکعبه مرکز روحانی جهان اسلام است—بنایی ساده و کهن که توحید، وحدت، و پیوند میان ایمان ابراهیمی و اسلام را نمادینه میسازد. مسلمانان آن را به معنای لفظی «خانهٔ خدا» نمیدانند، بلکه آن را قبلهای میدانند که به تعیین الهی برای عبادت مقرر شده است. آغاز رهبری محمد در اعمال او در دورهای پدیدار شد که طی آن کعبه ویران شده بود و سپس بازسازی گردید.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
سىل تاسقىنى كەعبىنى بۇزدى، قۇرىش قەبىلىسى ئۇنى قايتا قۇردى. قارا تاشنى (ھەجەرۇل ئەسۋەد) ئۆز بۇرجىكىگە قايتا قويۇش ۋاقتى كەلگەندە، تۈرلۈك ئۇرۇقلار بۇ شەرەپكە كىمنىڭ ئىگە بولۇشى ھەققىدە تالاش-تارتىشقا چۈشتى. ئۇلار كېيىنكى بولۇپ بۇ يەرگە كىرگەن كىشىنىڭ قارار چىقىرىشىغا كېلىشتى. مۇھەممەد كىرىپ كەلدى، ۋە ئۇ بۇ ماجىرانى دانالىق بىلەن ھەل قىلدى: ئۇ قارا تاشنى بىر رەخت ئۈستىگە قويدى، ھەربىر ئۇرۇقتىن بىر ۋەكىلنىڭ ئۇنى بىرلىكتە كۆتۈرۈشىنى، بىرلىكتە ئېلىپ مېڭىشىنى تەمىنلىدى، ئاندىن ئۆزى شەخسەن ئۇنى ئورنىغا قويۇپ بەردى. بۇ ۋەقە ئۇنىڭغا مەككە خەلقى ئارىسىدا زور ھۆرمەت ۋە «ئەل-ئەمىن» («ئىشەنچلىك») دېگەن نامنى ئېلىپ بەردى. بۇ كۆپلىگەن ۋاقىت تىزىملىرىدا تەكىتلەپ كۆرسىتىلىدىغان، پەيغەمبەرلىكتىن ئىلگىرىكى ئاساسىي ۋەقەلەرنىڭ بىرىدۇر. «قارا تاش» مۇھەممەد تەرىپىدىن قويۇلغان ئۇل تاش ئىدى، ئۇ بولسا ئىسلام ئۈستىدىن پەيغەمبەرلىك پادىشاھىدۇر. قارا ئۇل تاش مەسىھنىڭ (ھەقىقىي ئۇل تاشنىڭ) روشەن بىر ساختا نۇسخىسىدۇر، ۋە يىللار بويى بۇتلارنىڭ كىرگۈزۈلۈشىدىن كېيىن كەعبە ئۆيىنىڭ بۇزۇلۇشىمۇ مۇھەممەد تەرىپىدىن ھەل قىلىندى.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Ṣoɣon Quraysh gɛrɛna Hudaybiyyah dɔmɔsɛbɛn, Muhammad tɛmɛna Makka kan ni silamɛdɛn kɛmɛ bɛɛ sɔngɔ 10,000 ta. So kulu i y’a da ni kɛlɛnin dɔrɔn caman tɛ. O kɔfɛ, Muhammad dɔgɔya Kaaba kɔnɔ, a ye sanankuw 360 minnu bɛ a kɔnɔ cɛ ka bɔ, ka daari o yɛrɛ la kelen Ala bato ye. O de la, Mohammed, silamɛya masacɛ, ye gundo kɔrɔfɔla da, ani a ye batoba fɛ ka saniya ka bɔ sanankuyabɔli la.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
တိတ်အမြစ်မရှိသောအနက်ရောင်တွင်းမှ ထွက်ပေါ်လာသော အာဏာသုံးမျိုးသည် ဗျာဒိတ်ကျမ်း၌ ရှိပြီး၊ ထိုသုံးမျိုးစလုံးသည် အတုခရစ်တော်တစ်ပါးစီကို ကိုယ်စားပြုကြသည်။ နဂါးဖြစ်သော စာတန်သည် အမြင့်ဆုံးဘုရားကဲ့သို့ ဖြစ်လို၍၊ ကိုယ်တော်၏ နန်းတော်ပေါ်၌လည်းကောင်း၊ ကိုယ်တော်၏ အသင်းတော်အပေါ်၌လည်းကောင်း ထိုင်နေလိုသည်။
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Бәзрәктин чүштиң, әй Люцифер, әтигәнниң оғли! Милләтләрни аҗизлатқучи, йәргә қандақ жиқилдуң! Чүнки сән көңлүңдә: «Асманға чиқимән, тәхтимни Худаниң юлтузлиридин үстүн көтиримән; шималниң четидики җамаәт теғида олтиримән; булутларниң егизликлиридин жуқири көтирилимән; Әң Алийға охшаш болимән», дедиң. Лекин сән дозахқа, орниң четлиригә чүшүрүлисән. Ишая 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
अविश्वास का अजगर प्रकाशितवाक्य ग्यारह में अथाह कुंड में से आया, और कैथोलिकवाद का पशु तब अथाह कुंड में से ऊपर चढ़ता है जब उसका घातक घाव चंगा हो जाता है।
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Дарсиньятал аваст, вайай йатась; кати йамаш дибал довнись дыбйасса, кати аваракь пердицйонгмэ: кати йорць орчи виёк эралде сюр мянэ, йорнь нимяс нэ сысьтысь Илярсь кирайнь книгава мяндсь валдон ниголтэ, кундыть дарсиньятал аваст, вайай йатась, кати икь йатась. Revelation 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Dibinê Katolîk di qanûna Yekşemê de dema ku yekîtiya sêqatî tê danîn, li ser textê erdê radibe. Wek ejdehê, Katolîkîzm xwe wek Xwedê îdia dike, çawa ku Pawlos bi cih rêz nasand.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
अचेन्ना मिआ ना ते ने खाम् थिआय पुम्मान् ले: खारण हो दिफोर दिन मन्थानाय गासैसिन नांगौ, जुदि सिगांआव मोनसे बिफारनाय थांगो फाया, आरो बे पापनि मानसिखौ, होलानायनि फिसाखौ फोरमायनो हाया; बेयो गासै जायखौ इसोर बोला, बा जायखौ सेवा खालामो, बे गासैमोननि उनाव बिबारि जानाय आरो गावखौ दांगदेरनाय; ओंखामै बेयो इसोर बादि इसोरनि मन्दिराव बहि, गावखौ इसोर नोंथाङा होयोब्ला दिन्थिफुंयो। 2 Thessalonians 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Al igual que el dragón, la bestia del catolicismo es anticristo; ambos profesan ser Dios, y ambos tienen su destrucción final asociada con su testimonio bíblico, pues el dragón es arrojado al infierno y la bestia es el hijo de perdición. Siendo la perdición la destrucción final.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
«تەبەبونی دژە مەسیح بۆ جێبەجێکردنی ئەو یاخیبوونەی لە ئاسمان دەستی پێکرد، هەردەم لە ناو ڕۆڵەکانی نافرمانی کار دەکات.» Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
«Румын папа арқылы көкте, қараңғылық әміршісі қуылып шығарылардан бұрын, аспан сарайларында жүргізілген сол бір іс осы жерде, жерде де жалғастырылып келді. Шайтан көкте Құдайдың заңын түзетпек болып, оған өз тарапынан бір түзету енгізбек болды. Ол өз пайымын Жаратушысының пайымынан жоғары көтеріп, өз еркін Ехобаның еркінен жоғары қойды, осылайша Құдайды қателесуі мүмкін деп іс жүзінде жариялады. Папа да дәл сол жолмен жүреді және өзі үшін жаңылмастықты талап ете отырып, Құдайдың заңын өз көзқарастарына лайықтап реттеуге ұмтылады; ол өзін көк пен жердің Иесінің жарғылары мен өсиеттерінен өзіне көрінетін қателерді түзете алатындай санайды. Ол іс жүзінде дүниеге: Мен сендерге Ехобаның заңдарынан да жақсырақ заңдар беремін, — дейді. Бұл көктегі Құдайға деген қандай қорлық!» Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Ислам, представленный Мухаммедом в истории седьмого века, также вышел из бездны, когда был повернут ключ, данный Мухаммеду. Когда бездна была открыта, из неё вышел «дым», который омрачил солнце и воздух. Пионеры правильно определили, что «ключом», открывшим бездну, была битва при Ниневии.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Wagti nnuqarib ɣer kraḍ n yisefra imezwura n Uḥric wis tẓa n Ttlatin nniḍen Revelation seg ufham n yimzwura deg usatal n usqdec uskrin n tkerkas n tnebbit, ad naf d isemdanen n tnebbit n yisefra-nni i d-yeskanen aɣilif amezwaru, ttban d amedya n yisemdanen n tnebbit n waɣilif wis kraḍ i d-yasen “s wussan” deg usuzzel ameqqran. Asefru n Lexmis n Yimalayen yettwasegzel s uɣerraz n Ninawa.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
پیتر مسؤول است که پیشگوییِ کاذبِ گلولههای آتشینِ نشویل را تصحیح کند، و او تشخیص میدهد که کاربردِ درستِ هشدارِ الن وایت دربارهٔ گلولههای آتشین بر نشویل، آغازِ «ویرانیِ هزاران شهر که تقریباً بهطور کامل به بتپرستی سپرده شدهاند» را نشان میدهد.
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Nashville-gi bolas-ninaqkunaqa markanakunapa hawanpi huk wakin p’akisqa pacha qallariyninta riqsichin, chayllataq pisilla chawpi tuta qayakuypa willakuyninpa willakuy qallariynintapas riqsichin. Chay willakuyqa Islammanta mana suyasqa huk maqanakuywan qallarin, chay pachataq hatun allpa kuyuypi Islammanta mana suyasqa huk maqanakuywan tukukun. Chawpi tuta qayakuypa willakuynin willakusqa pachaqa pachak tawa chunka tawa waranqa sellasqa pacha tukukuyninta riqsichin, mayqan pacha 9/11 nisqapi Islammanta mana suyasqa huk maqanakuywan qallarisqa karqan.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
ꯃꯁꯤ ꯂꯨꯡꯍꯜ ꯑꯃ ꯃꯁꯥꯗꯒꯤ ꯆꯠꯇꯨꯅ ꯆꯥꯔ ꯊꯝꯕꯔ ꯑꯃꯗꯤ ꯃꯔꯤ ꯑꯃꯥ ꯄꯥꯟꯊꯣꯛꯄ ꯁꯤꯡ ꯑꯗꯨ ꯁꯨꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯒꯥ ꯂꯣꯏꯅ ꯂꯟꯊꯕ ꯕꯥꯂꯥꯝ ꯑꯃꯁꯨꯡ ꯁꯒꯣꯜ ꯑꯗꯨꯒꯤ ꯂꯝꯂꯤꯟ ꯑꯗꯨꯗꯥ ꯍꯣꯠꯅ ꯍꯧꯖꯤꯛꯈ꯭ꯔꯦ꯫ ꯑꯗꯨꯕꯨ ꯍꯥꯏꯔꯕ ꯂꯩꯇꯦꯟꯕ ꯑꯅꯤꯁꯨꯕ ꯂꯥꯛꯄ ꯑꯁꯤꯗꯥ 2023 ꯆꯍꯤꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 7 ꯅꯨꯃꯤꯠꯇꯥ ꯑꯔꯥꯟꯕ ꯃꯄꯨ ꯑꯃ ꯊꯣꯡꯗꯣꯛꯂꯤꯕ “ancient glorious land” ꯑꯗꯨ ꯃꯊꯛꯇꯥ ꯂꯥꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯅꯥꯁꯚꯤꯜꯒꯤ fireballs ꯑꯗꯨꯗꯥꯁꯨ ꯂꯥꯛꯈꯤ꯫ ꯂꯝꯂꯤꯟ ꯄꯨꯝꯅꯃꯛ ꯑꯃꯥꯒꯥ ꯆꯥꯡꯂꯩ, ꯑꯃꯁꯨꯡ ꯄꯤꯇꯔꯅ ꯈꯪꯉꯩ ꯃꯁꯤ ꯍꯥꯏꯅ, ꯑꯁꯤꯒꯤ ꯑꯇꯣꯞꯄ ꯑꯁꯣꯏꯕ ꯇꯥꯡꯈ꯭ꯔꯕ ꯃꯇꯝ ꯑꯗꯨ, ꯃꯁꯤ ꯑꯃꯨꯛ ꯃꯤꯌꯥꯝ ꯍꯥꯏꯕ dirt brush man ꯑꯁꯤꯅ ꯍꯥꯏꯔꯕ ꯐꯥꯎꯒꯠꯂꯕ jewels ꯑꯁꯤ ꯈꯣꯝꯖꯤꯟꯅ ꯈꯣꯝꯉꯥꯏ ꯑꯃꯗꯥ ꯊꯣꯡꯗꯣꯛꯄꯥꯝꯕꯅ ꯐꯣꯡꯗꯣꯛꯂꯤ, ꯁꯤ ꯖꯨꯗꯥꯒꯤ ꯃꯍꯦꯡ ꯁꯥꯎꯕ Lion ꯑꯗꯨꯒꯤ ꯊꯕꯛ ꯑꯣꯏ꯫
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
የይሁዳ አንበሳ የጴጥሮስ የናሽቪል የተስተካከለ መልእክት በዳንኤል አሥራ አንድ ቁጥር አርባ የተደበቀ ታሪክ ውስጥ በተወከለው የመቶ አርባ አራቱ ሺህ ማህተም መታተም የመጨረሻ ዘመን ውስጥ እንደሚፈጸም ይለያያል፤ እንዲሁም በተለይ ከዚያ የተደበቀ ታሪክ ውስጥ በዚያው ምዕራፍ ቁጥር አሥራ አንድ እስከ አሥራ አምስት በተወከለው ክፍል ውስጥ እንደሚገኝ ያመለክታል። በእነዚያ ቁጥሮች ውስጥ፣ የራፊያ ጦርነትና የፓኒየም ጦርነት ወደ የእሁድ ሕግ የሚመሩ ሲሆን፣ ይህም በቁጥር አሥራ ስድስት ውስጥ ተወክሎ በአክቲየም ጦርነት ይወከላል። የፓኒየም ጦርነት በእሁድ ሕጉ ጊዜ ከአክቲየም ጦርነት ጋር በሚጣመርበት ጊዜ፣ የነነዌ ጦርነት ደግሞ ይደገማል።
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
«Կապարան»-ը տրվեց Մուհամմեդին՝ իսլամի թագավորին, որի անունը ոչ միայն իսլամի բնութագիրն է, այլև այն կործանման վայրը, որ նշանավորվել է Նինվեի ճակատամարտով։ Թագավորի անունը «եբրայական լեզվով Աբադդոն է», իսկ «հունարեն լեզվով նրա անունը Ապողլիոն է»։ Հունարենն ու եբրայերենը շեշտադրում են Հին և Նոր Կտակարանները և ուսուցանում են մեզ, որ Աբադդոնը նշանակում է «կործանման վայր», իսկ Ապողլիոնը նշանակում է «կործանիչ»։ Հայտնության իններորդ գլխի տասնմեկերորդ համարում իսլամի վրա գտնվող թագավորը Մուհամմեդն է, սակայն նա նաև «անդունդի հրեշտակն» է, այսինքն՝ Սատանան։ Ինչպես պապը նեռնն է՝ որպես Սատանայի աջ ձեռքը երկրի վրա, այնպես էլ Մուհամմեդը ուղղակիորեն վերահսկվում է Սատանայի կողմից՝ անդունդի հրեշտակի կողմից։
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
یکشنبهقانوندا، اوچقتلیق اتحاد دۇنياگە مەجبۇرى قىلىنىدۇ ۋە 1798-يىلى پاپالىققا يەتكۈزۈلگەن، شۇ ئارقىلىق قاراڭغۇ ئەسىرلەرنىڭ ئاخىرلاشقانلىقىنى بەلگىلىگەن ئەجەللىك يارا ساقايدۇ. ئەجەللىك يارا ساقايغاندا، قاراڭغۇ ئەسىرلەرنىڭ ئىككىنچى دەۋرى يېتىپ كېلىدۇ، ۋە يەكشەنبە قانۇنى بولغان ئۇلۇغ يەر تەۋرەشتە، ئىسلام ئاچقۇچنى بۇرايدۇ ۋە خۇددى تونۇردىن چىققان تۈتۈندەك قۇياش بىلەن يۇلتۇزلارنى قاپلاپ قويىدۇ، شۇنىڭ بىلەن قاراڭغۇلۇق قايتىپ كېلىدۇ. نىنوە جېڭى يەكشەنبە قانۇنىدا تەكرارلىنىدۇ، چۈنكى ئۇ قاراڭغۇلۇقنىڭ ئىككىنچى دەۋرىنى كەلتۈرىدىغان ئاچقۇچتۇر. ئۇ يەردە مىللىي ئىرتىدادنىڭ كەينىدىن مىللىي خارابىلىك كېلىدۇ. ئۇ يەردە «پائال ئىستىبدات» تولۇق ھۆكۈمرانلىق قىلىدۇ، چۈنكى نىنوە جېڭىدە قۇياش بىلەن يۇلتۇزلارنى قاراڭغۇلاشتۇرىدىغان ئىسلامنىڭ تۈتۈنى خۇددى يانغان تونۇردەك بولىدۇ. «يانغان تونۇر» ئىبراھىم بىلەن بولغان خۇدانىڭ ئەھدىنىڭ بىر تەركىبى ئىدى.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
ئاللاردا، كۈن پېتىپ، قاراڭغۇلۇق چۈشكەندە، مانا، تۈتۈنلەنگەن بىر ئوچاق ۋە يانغۇنلۇق بىر چىراغ ئۇ پارچىلارنىڭ ئارىسىدىن ئۆتتى. يارىتىلىش 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Abram’ın antlaşma kurbanlarının arasından geçen tüten ocak, on üçüncü ayetteki pasajda temsil edilen Mısır’daki tutsaklığı tanımlıyordu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Y dijo a Abram: Ten por cierto que tu descendencia será extranjera en tierra ajena, y servirá a sus moradores; y éstos la afligirán cuatrocientos años. Génesis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
ꮁꮤꮑꮪꮔ ꮃꮔ ꮎꮔꮊ, ꮎꮓꮀ ꮔꮨꮘꮥꮎꮔꮩꮓꮓꮢ ꮃꮔ ꮎꮔꮊ ꮓꮔꮤꮄꮜ ꯳ ꮓꮀꮔꮤꮁ ꮗꮔꮤꮄꮜꮔ, ꮌꮑꮪꮔ ꮃꮔ ꮕꮥꮔꮪꮀꮔ ꮓꮔ ꮀꮨꮃꮔꮪꮔ, ꮌꮙꮔꮪꮔ ꮀꮕꮔꮪꮔ ꮞꮙꮗꮢꮀ, ꮙꮦꮞꮀ, ꮄꮘꮦꮓꮔꮦꮎ ꮃꮔ ꮎꮓꮀ ꮔꮊꮔꮪꮔꮔꮪꮔꮀ.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Lakin ulduzlar özləri üçün təyin olunmuş yolun geniş dövranında necə hərəkət edirlərsə, Allahın məqsədləri də nə tələsikliyi, nə də gecikməni tanıyır. Böyük qaranlıq və tüstülənən soba rəmzləri vasitəsilə Allah İbrahimə İsrailin Misirdə əsarətini açıqlamış və onların orada qalma müddətinin dörd yüz il olacağını bəyan etmişdi. “Sonra isə,” O dedi, “böyük var-dövlətlə çıxacaqlar.” Yaradılış 15:14.” Məsihin Həyatı, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Pero el Señor os ha tomado y os ha sacado del horno de hierro, de Egipto, para que le seáis por pueblo de heredad, como lo sois en este día. Deuteronomio 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Ka-saụl a na-eme ka anyanwụ na ọnwa gbaa ọchịchịrị mgbe a tụgharịrị mkpịsị-igodo nke ọgụ Nineveh na-egosi mkpagbu nke na-amalite n’ezi ike n’iwu Ụka. N’ihi ya, a na-emegharịkwa mkpagbu nke Oge Ọchịchịrị. Ndị ọsụ ụzọ ghọtara nke ọma na ọgụ Nineveh bụ “igodo” nke butere Islam n’akụkọ amụma dị ka ahụhụ mbụ n’afọ 627. Ọgụ ahụ dị n’etiti Rom na Peshia, ma ọ nọchiri anya mmeri nke Rom, ma ọ bụ ihe a na-akpọ mmeri Pyrrhic. Mmeri nke n’eziokwu ya na-ewetara onye meriri ya mmerụ ahụ. Okwu ahụ sitere na mmeri eze Pyrrhus nke Epirus meriri. Mgbe ọgụ abụọ ọ lụrụ megide ndị Rom (Heraclea n’afọ 280 BC na Asculum n’afọ 279 BC gasịrị), o meriri ndị agha Rom, ma tufuo akụkụ buru ibu nke ndị agha nke ya. Dị ka akụkọ ifo si kwuo, o mesịrị sị, “Ọ bụrụ na e nwee otu mmeri ọzọ dị otu a, anyị alaala n’iyi.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
जंग نीनवेह री रोम खातर इक रणनीतिक जीत ही, पर जद ई पूरी होई गई, तां रोम ते न फारस—दूयें बिच्चों कुसै बिच्च वी इस्लाम दे हमले दा बाद विच्च प्रभावी ढंग नाल सामना करने दी शक्ति न रई। नीनवेह दी जंग दी आधुनिक पूर्ति विच्च फारस संयुक्त राज्य अमरीका ऐ, ते रोम पापसत्ता ऐ। मादी-फारस, इक दुइ-सींगी शक्ति दे रूप विच्च, संयुक्त राज्य अमरीका दी उस दुइ-सींगी शक्ति दा प्रतिनिधित्व करदी ऐ। संडे क़ानून दे समें संयुक्त राज्य अमरीका बस इक सींग ऐ, क्यूँकि संडे क़ानून तक ले जाण वाली प्रक्रिया विच्च दरिंदे दी मूरत बन चुकी होंदी ऐ, ते उस बनावट दा मतलब ऐ दोवें सींगां दा इक विच्च जोड़ा जाना। दानिय्येल आठ विच्च, मादी-फारसी साम्राज्य दा प्रतिनिधित्व करने वाल्ले दुइ सींग ने, ते फारसी सींग पछों उठ्या सी।
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
ಮತ್ತೆ ನಾನು ನನ್ನ ಕಣ್ಣುಗಳನ್ನು ಎತ್ತಿ ನೋಡಿದೆನು; ಆಗ ನೋಡಿರಿ, ನದಿಯ ಮುಂದೆ ಎರಡು ಕೊಂಬುಗಳಿದ್ದ ಒಬ್ಬ ದುಂಬಿಯು ನಿಂತಿತ್ತು; ಆ ಎರಡು ಕೊಂಬುಗಳೂ ಎತ್ತರವಾಗಿದ್ದವು; ಆದರೆ ಒಂದೇ ಇನ್ನೊಂದಕ್ಕಿಂತ ಎತ್ತರವಾಗಿತ್ತು, ಮತ್ತು ಹೆಚ್ಚು ಎತ್ತರವಾಗಿದ್ದದು ಕೊನೆಗೆ ಹೊರಬಂದಿತು. ದಾನಿಯೇಲ 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
ئەو دوو شاخەی ویلایەتە یەکگرتووەکان، کە بریتین لە کۆمارییەت و پڕۆتستانتیزم، کاتێک یەکدەبن کە کڵێسا و دەوڵەت پێکەوە دێن بۆ ئەوەی وێنەی دڕندەکە پێکبهێنن. ئەو پێکهاتنە بە تەواوی تەکمیل دەبێت کاتێک نیشانەی دڕندەکە لە یاسای یەکشەممەدا بەسەر خەڵکدا بسەپێندرێت. ئەمە ویلایەتە یەکگرتووەکان ناساندن دەکات وەک ئەوەی کە تەنها فارسە لە کاتی یاسای یەکشەممەدا. فارس لەلایەن ڕۆماوە لە شەڕی نەینەوا تێکشکا. ئەو شێوازەی ڕۆما بەهۆیەوە فارس شکاند، گرنگییەکی مێژوویی هەیە، بەهۆی مانۆڤەرەکانی هێراکلیوس، ئیمپراتۆری ڕۆما.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
سادہ الفاظ میں، ہرقل نے ایک اچانک حملہ انجام دیا، نہ کہ ایک سیدھا سادہ پیش قدمی پر مبنی حملہ۔ اس اچانک حملے کو ممکن بنانے کے لیے اس کی کوششیں تاریخ میں مذکور ہیں۔ اس حیرت انگیز تدبیر میں اُس کا موسمِ سرما میں حملہ کرنے کا فیصلہ بھی شامل تھا، جو اُن تاریخی ادوار میں غیر معمولی بات تھی، لیکن معاملہ یہیں تک محدود نہ تھا۔ ہرقل نے ستمبر 627 کے وسط میں شمال کی سمت سے (آرمینیائی بالائی علاقوں سے) اپنی یلغار کا آغاز کیا۔ متوقع راستہ اختیار کرتے ہوئے براہِ راست جنوب کی جانب فارسی دارالحکومت طیسفون کی طرف بڑھنے کے بجائے، اُس نے ایک وسیع قوس بنائی اور سرحدی علاقوں کے ساتھ ساتھ جنوب مشرق کی طرف پیش قدمی کی (تقریباً موجودہ ترکی-ایران سرحد کے مطابق)۔ پھر اُس نے رخ جنوب اور مغرب کی طرف موڑا، اور 1 دسمبر 627 کو دریائے زابِ اعظم کو عبور کیا۔ اس طرح اُس کی فوج دجلہ کے مشرقی کنارے پر واقع نینوا کے میدانِ مرتفع پر، قدیم نینوا کے کھنڈرات کے قریب، جا پہنچی۔ فارسی افواج کے مقابلے میں یہ حرکت جنوب سے شمال کی طرف تھی—یعنی اُس کے بالکل برعکس جس کی فارسیوں کو توقع تھی۔ وہ یہ توقع رکھتے تھے کہ وہ طیسفون کی طرف جنوب کی سمت اپنی پیش قدمی جاری رکھے گا۔ اس نے فارسی سپہ سالار رہزادھ کو غافل پکڑ لیا اور اسے مجبور کیا کہ وہ ہرقل کا تعاقب کرتے ہوئے ایسے علاقے میں داخل ہو جو اُس کے لیے ناموافق تھا۔ اس سے رومیوں کو یہ موقع ملا کہ وہ نینوا کے قریب میدانوں میں میدانِ جنگ کا انتخاب کریں۔ اس حکمتِ عملی نے رومیوں کو فارسی افواج کے درمیان پھنس جانے سے بچایا اور ضرورت پڑنے پر اُن کے لیے انخلا کا راستہ بھی مہیا کیا۔ جنگ کے دن کی دھند اور اصل لڑائی کے دوران پسپائی کا بہانہ کرنے کی تدبیر کے ساتھ مل کر، اچانک پن کی کئی تہیں موجود تھیں۔ موسمِ سرما میں یہ جری یلغار اور فارسی علاقے کی گہرائی تک یہ پہلوگیرانہ راستہ ہرقل کی عظیم ترین فوجی کامیابیوں میں شمار کیا جاتا ہے۔ اس نے فارسی اعتماد کو تہس نہس کرنے میں مدد دی اور اس طویل جنگ میں رومیوں کی بالآخر فتح میں بڑا حصہ ڈالا۔
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
«Նինվեի ճակատամարտում, որ մղվեց սաստիկ կերպով արևածագից մինչև տասնմեկերորդ ժամը, պարսիկներից վերցվեցին քսանութ դրոշներ՝ բացի նրանցից, որոնք կարող էին կոտրված կամ պատռված լինել. նրանց բանակի մեծագույն մասը կոտորվեց, իսկ հաղթողները (հռոմեացիները), ծածկելով իրենց իսկ կորուստը, գիշերն անցկացրին մարտադաշտում։ Ասորեստանի քաղաքներն ու պալատները առաջին անգամ բացվեցին հռոմեացիների առաջ։»
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
«ڕۆما ئىمپېراتورى ئۆزى ئېرىشكەن فەتھلەر ئارقىلىق كۈچەيمىدى؛ ۋە شۇنىڭ بىلەن بىر ۋاقىتتا، ھەم شۇ بىرلا ۋاسىتىلەر ئارقىلىق، ئەرەبىستاندىن كەلگەن سان-ساناقسىز ساراسېنلەرگە — شۇ رايوندىن چىققان چېكەتكىلەرگە ئوخشاش — يول ھازىرلاندى؛ ئۇلار ئۆز يۈرۈشلىرى داۋامىدا قاراڭغۇ ۋە ئالدامچى مۇھەممەدىي ئەقىدىنى تارقىتىپ، قىسقا ۋاقىت ئىچىدە ھەم پارس ئىمپېرىيەسىنى، ھەم رىم ئىمپېرىيەسىنى قاپلاپ كەتتى.»
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
"Яг энэ баримтыг илүү бүрэн дүүрэн дүрслэн үзүүлэх жишээг, өмнөх эшлэлүүдийг авсан Гиббоны бүлгийн төгсгөлийн үгсээс илүүтэйгээр хүсэх аргагүй. «Хэдийгээр Гераклийн тугийн дор ялалт байгуулсан цэрэг арми бүрэлдэн тогтсон байсан ч, энэхүү жам бус чармайлт нь тэдний хүчийг дасгалжуулснаас илүүтэйгээр шавхсан бололтой. Эзэн хаан Константинополь эсвэл Иерусалимд ялалтаа тэмдэглэж байх зуур, Сирийн хилийн зах дахь нэгэн үл мэдэгдэх хотыг сарацинууд дээрэмдэн түйвээж, түүнд туслахаар урагшлан ирсэн зарим цэргийг тэд тасдан хядаж устгав,—хэрэв энэ нь аугаа их хувьсгалын оршил болоогүйсэн бол, жирийн бөгөөд өчүүхэн тохиолдол төдий байх байлаа. Эдгээр дээрэмчид бол Мухаммедын элч нар байв; тэдний галзуу догшин эр зориг цөлөөс төрөн гарч ирсэн бөгөөд, өөрийн хаанчлалын сүүлийн найман жилд Гераклий персүүдээс аварч авсан тэр л муж нутгуудаа арабуудад алджээ."
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Hevalên xapandinê û coşê, yên ku cihê wan ne li ezmanan e,’ li ser rûyê erdê hatin berdan. Çalê bêbinah tenê bi mifteyekê ve dihate vekirin, û ew mifte ketina Chosroes bû. Wî bi biçûkxistin nameya welatiyekî nenas yê Meqqeyê parçê kiribû. Lê gava ku ew ji ‘agirê rûmetê’ xwe ket nav ‘birca tariyê’ ya ku çavek nikaribû têkeve, navê Chosroes ji ber navê Mohammed bi carekê ve di nav jibîrkirinê de ma; û heyvê nîvî wek ku tenê li rabûna xwe diçavêriya heta ku stêrk dakeve. Chosroes, piştî têkçûna xwe ya temam û windakirina împaratoriya xwe, di sala 628-an de hate kuştin; û sala 629-an bi ‘dagirkirina Erebistanê,’ û bi ‘şerê yekem ê Muhammediyan li dijî împaratoriya Romayê’ tê nîşankirin. ‘Û ferişteya pêncemîn borî da, û min dît ku stêrkek ji ezmanan ket ser erdê; û mifteya çalê bêbinah hate dayînê. Û wî çalê bêbinah vekir.’ Ew ket ser erdê. Gava ku hêza împaratoriya Romayê xilas bûbû, û padîşahê mezin ê Rojhilatê di birca tariyê de mirî razabû, talankirina bajarekî nenas li ser sînorê Sûriyê ‘pêşgotina şoreşek mezin’ bû. ‘Talançiyan şandeyên Mohammed bûn, û lehengiya wan a dînveşan ji çolê derket.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Nínivepa maqanakuyninmi rikuchin kunan pacha Romaq Estados Unidos-ta atipayta domingo leypi, ichaqa chayqa huk pyrrhic atipayninmi, imaraykuchus Romaq contra huk progresivo juicio qallarin domingo leyllapim.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
خسرو، سرِ امپراتوریِ فارس بود؛ پس فارس، که نمایانگرِ سقوطِ ایالات متحده در هنگامِ قانونِ یکشنبه است، آن کلیدی است که در هنگامِ سقوطِ ششمین پادشاهیِ نبوتِ کتابمقدس، هاویۀ بیانتها را میگشاید. این، قانونِ یکشنبۀ آیاتِ شانزده، سیویک، و چهلویکِ دانیال یازدهم، و نیز مکاشفه سیزدهم آیه یازدهم را نمایندگی میکند.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Alaay-pioneero Stephen Haskell-pan allassaanut aynguinnaq nangirtuutinaitlu oqaasii taakkununnga allassimasunut oqaluttuarisaanermullu:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
«عربان، یعنې ساراسنان، هېڅکله پر ځمکه کوم اغېز نه و چلولی. د ملتونو په تاریخ کې، د دښتې دغو آزادو سړیو نږدې بې له یادونې تېر کړی و. محمدیت خپرې وږمې قبیلې سره یو موټی کړې، او هغوی یې د ملتونو د فاتحانو په توګه راواېستل. هغه چټک پرمختګ چې د ساراسنانو د وسلو سره مل و، تر ډېره بریده د رومیانو او خسرو، د معاصر فارس د امپراتورۍ د مشر، ترمنځ د شخړې له امله و. دې شخړې د وروستي د سقوط سبب شو. معاصر فارس د یوه خنډیز دېوال په شان ولاړ و، د محمد د ځواک مخه یې نیوله؛ خو کله چې هغه ځواک راولوېد، خنډ له منځه ولاړ، «بېتلې کندې» پرانیستل شوه، او ساراسنانو نړۍ په سیلاب کې ډوبه کړه. کله چې «بېتلې کنده پرانیستل شوه، داسې لوګی راپورته شو چې د لمر مخ یې پټ کړ.» دا یو پیاوړی انځور دی، چې د محمدیت د تیاره کوونکي اغېز استازیتوب کوي، لکه څنګه چې هغه د ځمکې پر مخ خپرېده.» ستیفن هسکل، The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Roma naqichaw mast’araxa, iglesiampi estadomp jaljañ muro ukawa, ukax Domingo kamachin apaqatäniwa. Romaax Persia contra Nínive nuwasïwin atipt’äwipax, pyrrhic victoria satäkis ukarux yaqha capa yänakampiw utji, kunatix nayrax yaqha Nínive nuwasïwix utjäna; ukax Alpha uñacht’ayi, ukat 627 maran nuwasïwix Omega uñacht’ayi. Uka nuwasïwix 612 a. C. maranw pasäna, niya pä waranqa patak maranak jaljtata. Uka nuwasïwin Asiriax kimsa tuqit mayacht’at confederación ukan atipjatäna, ukat Asirio Imperio tukusiñap markäna.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones ܡܬܚܫܒ ܥܠ ܩܪܒܐ ܐܠܦܝܐ ܕܢܝܢܘܐ:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
«አሲርያ መንግሥት ውስጥ ያሉ ጉዳዮች ከክፉ ወደ እጅግ ክፉ ሄዱ፤ ስለዚህም በ612 ከክርስቶስ በፊት በእነዚያው ሦስት አገሮች ሌላ ታላቅ ዐመፅ ተነሣ፣ በዚህ ጊዜ ግን በናቦፖላሳር ራሱ መሪነት። ይህ ግን ፍጹም ስኬታማ ሆነ፤ ነነዌ የፍርስራሽ ክምር ሆነች፤ እናም የአሲርያ ግዛት ወደ ሦስት ታላላቅ ክፍሎች ተከፈለ፤—ሜዶን ሰሜን ምሥራቁንና በጣም ሰሜናዊውን ክፍል ይዞ፣ ባቢሎን ኤላምንና የኤፍራጥስና የጤግሮስን ሜዳ እና ሸለቆዎች ሁሉ ይዞ፣ ግብፅም ከኤፍራጥስ ምዕራብ ያለውን አገር ሁሉ ይዞ። በባቢሎንና በሜዶን መካከል ያለው ይህ ህብረት የታተመው የሜዶን ንጉሥ ሴት ልጅ ከናቡከደነፆር፣ ከናቦፖላሳር ልጅ፣ ጋር በተጋባችበት ጋብቻ ነበር። ፈርዖን-ኔኮ የግብፅ ንጉሥ በአሲርያ ላይ በተደረገው ይህ ህብረት ውስጥ የራሱን ድርሻ ለመፈጸም ሲወጣ፣ በኤፍራጥስ አጠገብ በካርከሚሽ ላይ ከአሲርያ ንጉሥ ጋር ለመዋጋት በሄደ ጊዜ፣ የይሁዳ ንጉሥ ኢዮስያስ ከእርሱ ጋር ሊዋጋ ወጣ፣ በመጊዶም ተገደለ። ከዚያም ይህ ሁሉ ምዕራባዊ ግዛት የግብፅ ንጉሥ ስለሆነ፣ በድል ያገኘውን ሕጋዊ ሉዓላዊነቱን በመጠቀም የኢዮስያስን ልጅ ሰሎምን ከይሁዳ ንጉሥነት አወረደው፣ በስፍራውም ኤልያቄምን የይሁዳ ንጉሥ አድርጎ ሾመ፣ ስሙንም ወደ ኢዮአቄም ለወጠ፣ በምድሪቱም ላይ ግብር ጫነ።» 1 ዜና መዋዕል 3:15፤ 2 ነገሥት 23:31–35። A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
ئالڤا تيمڤور نينيوي ڤد 612 سبلوم ماسيحي، امڤاير اسيريا برأخير، سباݢايمان كراجأن كأنم دالم نبوءة الكتاب المقدس برأخير ڤد اوندڠ٢ هاري احد. ڤمناڠ دالم تيمڤور ايت اداله ڤرساتوان تيݢا ڤيهق: بابيل، مصر دان ميديا. دالم ڤرڠ زامن ايت، راج يوشيا ماتي د ميݢيدو، دميكين منجادي تيڤاݢي بݢي ارمݢدون. دالم اوميݢا تيمڤور نينيوي ڤد 627، اسلام دري چلاكا يڠ كتيݢا دلبسكن اپابيلا تيمبوك ڤرليندوڠن دالم كونستيتوسي دبوڠكر، سباݢايمان دتيڤاݢيكن، سڤرتي يڠ دچاتت اوليه هاسكل تنتڠ فارس سباݢاي “تيمبوك ڤڠهادڠ” ڤرليندوڠن يڠ دأنݢكت دڠن ككالهن فارس. كماتين راج يوشيا د ميݢيدو منندكن بهاوا تيمڤور نينيوي يڠ ڤرتام اداله تيمڤور يڠ كدوا ڤد هاري٢ اخير. يڠ ترأخير درڤد دوا تيمڤور نينيوي، ياايتو ڤد 627، كتيك كونچي دڤوتر دان لوبڠ ايت دبوك، اداله يڠ ڤرتام ڤد هاري٢ اخير، كرنا يڠ ڤرتام اكن منجادي يڠ ترأخير. تيمڤور نينيوي يڠ ڤرتام انتارا اسيريا دان ڤرساتوان تيݢا ڤيهق ايت ممباوا كڤد ارمݢدون. تمڤوه زمان كݢلڤن يڠ كدوا برمولا دڠن تيمڤور نينيوي دان برأخير دڠن تيمڤور نينيوي.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Փաստերը հինգերորդ փողի, որը Հայտնության իններորդ գլխի առաջին վայն է, այն էին, որոնք պիոներները համարում էին Հայտնության գրքի որևէ հատվածի ամենահստակ պատմական վկայությունը։ Ուրիայի Սմիթը այդ փաստը արտահայտում է հետևյալ կերպ․
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘1 ЖӘНЕ БЕСІНШІ ПЕРІШТЕ СЫРНАЙ ТАРТТЫ, СОНДА МЕН КӨКТЕН ЖЕРГЕ ҚҰЛАП ТҮСКЕН БІР ЖҰЛДЫЗДЫ КӨРДІМ; ОҒАН ТҮПСІЗ ТҰҢҒИЫҚТЫҢ КІЛТІ БЕРІЛДІ.’
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
«Для викладу цієї сурми ми знову звернемося до творів пана Кіта. Цей письменник слушно говорить: “Навряд чи існує між тлумачами така одностайна згода щодо будь-якої іншої частини Апокаліпсису, як щодо застосування п’ятої та шостої сурм, або першого й другого горя, до сарацинів і турків. Це настільки очевидно, що навряд чи може бути неправильно зрозумілим. Замість одного чи двох віршів, що позначали б кожне з них, увесь дев’ятий розділ Об’явлення, у рівних частинах, присвячений описові обох”». Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Պետրոսը Պանիումում է՝ Նեշվիլի հրագնդերի պատգամը շտկելու պատասխանատվությամբ, և առաջին անգամ երևում է, որ առաջին վայի տարրերը կատարյալ կերպով համընկնում են շուտով եկելիք կիրակնօրյա օրենքի տարրերի հետ։ Հուդայի ցեղի Առյուծը բացեց այս հասկացողության կնիքը՝ համաձայն մարգարեության մյուս գծերի, որոնք Նա արդեն հաստատել էր։ Պատմիչները կվկայեն 627 թվականին Հռոմի կողմից պարսիկների դեմ իրականացված անակնկալ հարձակման նշանակության մասին, և երբ նրանք այդպես անեն, նրանք կնշեն Հերակլիոսի՝ ձմեռային ժամանակ պարսկանց շուրջ և նրանց թիկունքում կատարած մանևրումները՝ որպես մի հնարք՝ մինչև հարձակման պահը ծածուկ մնալու համար։
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Aqabayi White bizge Rimniñ tek «qolaylı jağdaydı» kútip otırğanın, sodan keyin ol soqqı beretinin habarlaydı.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Wonyankopɔn Asɛm ama kɔkɔbɔ afa asiane a ɛreba no ho; sɛ wɔbu eyi ani gu a, Protestan wiase no behu nea Roma botae ankasa yɛ, bere a aka akyiri dodo sɛ wɔbɛtumi aguan afiri afidie no mu. Ɔredɔɔso rehyɛ ne ho den komm. Ne nkyerɛkyerɛ ahorow no reda wɔn tumi adi wɔ mmrahyɛbea so, asɔredan mu, ne nnipa akoma mu. Ɔreboaboa ne adan atenten ne akɛse no ano, a wɔn kokoam mmeae mu na wɔbɛsan ayɛ n’ataa a ɔyɛe kan no bio. Kokoam, a obiara nhu no, ɔrehyɛ ne nkurɔfo den de apɛ n’ankasa ne botae ho mfaso bere a bere no bɛba sɛ ɔbɔɔ asie. Nea ɔpɛ nyinaa ne gyinabea a ɛma ɔnya mfaso, na wɔde eyi ama no dedaw. Yɛrenhu ntɛm ara na yɛate nea Roma fa no botae yɛ. Obiara a obegye adi na watie Onyankopɔn Asɛm no, ɔno nti animguase ne ɔtaa bɛto no.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Como con el emperador Heraclio, el papado ha ido avanzando hacia su objetivo “sigilosa e inesperadamente”, en cumplimiento de Isaías capítulo veintitrés, donde la ramera de Tiro es olvidada en la historia del sexto reino de la profecía bíblica. El ataque secreto y sorpresivo de Heraclio es el olvido mundial del papado desde 1798 hasta la ley dominical. Línea sobre línea, el primer ay representa el tercer y último ay. En el primer ay se hace un pronunciamiento que también se alinea con la historia del islam y con el período del sellamiento de los ciento cuarenta y cuatro mil.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Na i tukuna te whakahau ki a rātou kia kaua e kino ki te tarutaru o te whenua, ki tētahi mea kākāriki rānei, ki tētahi rākau rānei; engari ki aua tāngata anake kāore nei ō rātou hiri a te Atua i ō rātou rae. Ā, i hoatu ki a rātou kia kaua e whakamate i a rātou, engari kia whakamamaetia mō ngā marama e rima: ā, ko tō rātou whakamamae i rite ki te whakamamae a te kopiona, ina werohia e ia te tangata. Ā, i aua rā ka rapu ngā tāngata i te mate, otiia e kore e kitea e rātou; ā, ka hiahia ki te mate, ā, ka rere atu te mate i a rātou. Whakakitenga 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
နိနေဝေ၏ စစ်ပွဲ၌ သော့ကို လှည့်မဖွင့်မီကပင်—မကြာမီ ရောက်ရှိလာမည့် တနင်္ဂနွေနေ့ ဥပဒေဟူသော ထိုအဖြစ်အပျက်မတိုင်မီကပင်—တစ်သိန်းလေးသောင်းလေးထောင်သည် တံဆိပ်ခတ်နှိပ်ခြင်းကို ခံပြီးသား ဖြစ်ကြသည်။ တနင်္ဂနွေနေ့ ဥပဒေအချိန်၌ နက်ရှ်ဗီလ်၏ မီးလုံးများဖြင့် အစပြုသော မြို့များ၏ ဖျက်ဆီးခြင်းကို စစ်မက်ပြင်းထန်စွာ တောက်လောင်နေသော “ငါးလ” ကာလတစ်ရပ်အဖြစ် ကိုယ်စားပြုထားပြီး၊ ထိုကာလအတွင်း ငါးခုမြောက် တံဆိပ်၌ အမှောင်ခေတ်၏ သက်သေခံသတ်ဖြတ်ခံရသူများအား ပေးအပ်ခဲ့သော အဖြေနှင့် ပြည့်စုံစေရန် ပုပ်ရဟန်းမင်း၏ ဒုတိယ သွေးသောက်ရေချိုးပွဲကိုလည်း စတင်လှုံ့ဆော်သည်။
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
እርሱም አምስተኛውን ማኅተም በከፈተ ጊዜ፥ በመሠዊያው በታች ስለ እግዚአብሔር ቃልና ስለ ያዙት ምስክርነት የተገደሉትን ነፍሳት አየሁ፤ በታላቅም ድምፅ ጮኹ እንዲህ ሲሉ፦ ጌታ ሆይ፥ ቅዱስና እውነተኛ የሆንህ፥ በምድር ላይ በሚኖሩት ላይ ደማችንን እስከ መቼ አትፈርድም አትበቀልም? ለእያንዳንዳቸውም ነጭ ልብስ ተሰጣቸው፤ እንደ እነርሱም ሊገደሉ ያሉ ባልንጀሮቻቸውና ወንድሞቻቸው ደግሞ እስኪፈጸሙ ድረስ፥ ገና ለጥቂት ጊዜ ያርፉ ዘንድ ተባለላቸው። ራእይ 6፥9-11።
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
عصرهای تاریک د شهدان لومړنۍ ډله ده چې د یکشنبې د قانون د بحران پر مهال د معاصر روم د شهیدانو نمونه او تمثیل کوي. له هغې بحران څخه مخکې یو سل او څلوېښت زره مُهرېږي، او د دغه مُهر لګولو بهیر د 9/11 په پېښه، د درېیمې وای له اسلام د راتګ، او د وروستي باران د شیندنې سره پیل شو. کله چې د لومړیو عصرونو د تاریکۍ شهیدانو وپوښتل چې پاپي نظام به څه وخت محکوم شي، هغوی ته وویل شول چې دویمه ډله شهیدان به هغه وخت وي چې عصرهای تاریک تکرار شي، او هماغه وخت دی چې د نینوا د جګړې کیلي د ژر راتلونکي یکشنبې د قانون پر مهال پوره کېږي. مخکې له دې چې د شهیدانو دویمه ډله بشپړه شي، یو سل او څلوېښت زره مُهرېږي، او د مُهر لګولو هغه موده چې په 9/11 پیل شوه، په پنځم مُهر کې پېژندل شوې ده؛ ځکه هغه مکالمه چې هلته بیان شوې، په Revelation chapter six, verses NINE through ELEVEN کې موندل کېږي، او په دې توګه د مُهر لګولو پیل او پای له 9/11 سره نښه کوي. پای یې د اسلام تباهي را معرفي کوي لکه څنګه چې په Revelation NINE, ELEVEN کې بیان شوې ده، او هغه کسان چې مُهر شوي وي د دانیال هغه تجربه به بشپړه کړې وي چې په Daniel NINE, ELEVEN کې یې تمثیل شوی دی.
We will continue these things in the next article.
Na maqallii itti aanu keessatti wantoota kana itti fufna.