627, 632 and 637
627, 632 et 637
The “key” that opens the bottomless pit is the battle of Nineveh, fulfilled in 627, five years before Mohammed died in 632. Five years later in 637, the Muslim forces captured the capital of Persia, one of the two great superpowers that engaged in the battle of Nineveh. This event dramatically shifted the balance of power in the Middle East. The battle of Nineveh in 627 sapped the strength of the Persian Empire and ten years later the Persian Empire ended.
“Sausi” ya kufungua shimo lisilo na mwisho ni vita vya Ninawi, vilivyotimizwa katika mwaka 627, miaka mitano kabla ya Mohammed kufa mwaka 632. Miaka mitano baadaye, mwaka 637, majeshi ya Waislamu yakauteka mji mkuu wa Uajemi, mojawapo ya mataifa mawili makubwa yenye nguvu kuu yaliyoshiriki katika vita vya Ninawi. Tukio hili lilibadili kwa kiasi kikubwa mizani ya nguvu katika Mashariki ya Kati. Vita vya Ninawi vya mwaka 627 vilidhoofisha nguvu za Milki ya Uajemi, na miaka kumi baadaye Milki ya Uajemi ikafikia mwisho wake.
Humiliation—782
Humiliation—782
One hundred and fifty years after Mohammed’s death in 632, in the Abbasid Campaign of 782, the Abbasid army (reportedly around 95,000 men) launched a massive invasion into Byzantine territory in Asia Minor (modern Turkey). They advanced all the way to Chrysopolis, directly across the Bosporus Strait from Constantinople—coming very close to the Byzantine capital. The Byzantines, under Empress Irene, suffered a serious defeat. As a result, the Byzantines were forced to sign a humiliating three-year truce, agreeing to pay a large annual tribute (around 70,000–90,000 gold dinars) and hand over silk garments and hostages. This campaign was one of the largest and most successful Abbasid incursions into Byzantine lands during the 8th century. It showcased the growing power of the Abbasid Caliphate and the continuing decline of the Byzantine Empire.
منذ مائةٍ وخمسين سنة بعد وفاة محمد سنة 632، وفي الحملة العباسية سنة 782، شنّ الجيش العباسي (ويُقال إن عدده بلغ نحو 95,000 رجل) غزوًا واسعًا لأراضي البيزنطيين في آسيا الصغرى (تركيا الحديثة). وتقدّم حتى بلغ كريسوبوليس، المقابلة مباشرة للقسطنطينية عبر مضيق البوسفور، فاقترب جدًا من العاصمة البيزنطية. وتكبّد البيزنطيون، في عهد الإمبراطورة إيرين، هزيمةً جسيمة. ونتيجة لذلك، أُجبر البيزنطيون على إبرام هدنة مذلّة لمدة ثلاث سنوات، وافقوا فيها على دفع جزية سنوية كبيرة (نحو 70,000–90,000 دينارٍ ذهبي) وتسليم أثوابٍ من الحرير ورهائن. وكانت هذه الحملة واحدة من أكبر وأنجح التوغلات العباسية في الأراضي البيزنطية خلال القرن الثامن. وقد أبرزت تنامي قوة الخلافة العباسية واستمرار تراجع الإمبراطورية البيزنطية.
Five months
Shan bilood
In Revelation chapter nine, the “five months” that equates to one hundred and fifty years is mentioned twice: once in verse five and again in verse ten.
E deftere Hollitaare, saar jeenay, “lebbi jowi” ɗi potata e duuɓi teemedere e cappande jowi ina innitee laabi ɗiɗi: laawol gootol e aaya jowi, kadi e aaya sappo.
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. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5–10.
और उन्हें यह अधिकार दिया गया कि वे उन्हें मारें नहीं, परन्तु पाँच महीने तक उन्हें पीड़ा पहुँचाएँ; और उनकी पीड़ा बिच्छू की पीड़ा के समान थी, जब वह किसी मनुष्य को डंक मारता है। और उन दिनों में मनुष्य मृत्यु को खोजेंगे, पर उसे न पाएँगे; और मरने की इच्छा करेंगे, और मृत्यु उनसे भाग जाएगी। और उन टिड्डियों के रूप युद्ध के लिये तैयार किए हुए घोड़ों के समान थे; और उनके सिरों पर मानो सोने के समान मुकुट थे, और उनके मुख मनुष्यों के मुख के समान थे। और उनके बाल स्त्रियों के बालों के समान थे, और उनके दाँत सिंहों के दाँतों के समान थे। और उनके पास लोहे की झिलमों के समान झिलमें थीं; और उनके पंखों का शब्द ऐसा था जैसे बहुत से घोड़ों के रथ युद्ध के लिये दौड़ते हों। और उनकी पूँछें बिच्छुओं के समान थीं, और उनकी पूँछों में डंक थे; और उनका अधिकार मनुष्यों को पाँच महीने तक हानि पहुँचाने का था। प्रकाशितवाक्य 9:5–10।
There are two distinct prophetic periods of one hundred and fifty years in Revelation nine’s fifth trumpet. The first is from the death of Mohammed in 632 unto the humiliation of the Empress Irene of Eastern Rome in 782. Chapter nine identifies the rise of Islam in a very detailed fashion. From the uniting of the tribes in 606, to the battle of Nineveh in 627, to Mohammed’s death in 632, then to the defeat of Persia in 637, the rise and fall of Islam is carefully traced in God’s prophetic Word. Islam of Arabia is the power in the first one-hundred-and-fifty-year prophecy of torment. The unification of the tribes by Mohammed in 606; then the “key” battle of Nineveh in 627, followed by Mohammed’s prediction of the demise of both Persia and Rome around 628, then on to his death in 632. These dates represent a specific sequence of events in the line of Islam.
ኣብ ራእይ 9 ናይቲ ሓምሻይ መለኸት፡ ክልተ ፍሉያት ናይ ሚእቲን ሓምሳን ዓመታት ትንቢታዊ ግዜታት ኣለዉ። እቲ ቀዳማይ ካብ ሞት መሓመድ ኣብ 632 ክሳዕ ውርደት ናይ ንግስቲ ኢረነ ናይ ምብራቃዊ ሮሜ ኣብ 782 እዩ። ምዕራፍ 9 ምብጋስ እስልምና ብጣዕሚ ዝርዝር ብዝበለ መንገዲ ይልለ። ካብ ሓድነት ናይቲ ነገዳት ኣብ 606፡ ክሳዕ ውግእ ነነዌ ኣብ 627፡ ክሳዕ ሞት መሓመድ ኣብ 632፡ ድሕሪኡ ኸኣ ክሳዕ ስዕረት ፋርስ ኣብ 637፡ ምብጋስን ምውዳቕን እስልምና ኣብ ቃል ትንቢት ኣምላኽ ብጥንቃቐ ተኸቲሉ ይርከብ። እስልምና ናይ ዓረብያ እታ ኣብቲ ቀዳማይ ናይ ሚእቲን ሓምሳን ዓመት ትንቢት ስቓይ ዘላ ሓይሊ እያ። ሓድነት ናይቲ ነገዳት ብመሓመድ ኣብ 606፤ ድሕሪኡ እቲ “መፍትሕ” ዝኾነ ውግእ ነነዌ ኣብ 627፤ ተኸቲሉ ኸኣ ትንቢት መሓመድ ብዛዕባ ሕልፈት ክልቲአን ፋርስን ሮሜን ኣብ ከባቢ 628፤ ድሕሪኡ ኸኣ ክሳዕ ሞቱ ኣብ 632። እዞም ዕለታት ኣብ መስመር እስልምና ፍሉይ ተኸታታሊ ፍጻመታት ይውክሉ።
One hundred and fifty years after Mohammed died in 632, the power-base of Islam changed from Arabia to Turkey, as it drove Eastern Rome all the way back to Constantinople. The first woe represented the Islam of Arabia, and the second woe represented the Islam of Turkey. Within the first woe, both one-hundred-and-fifty-year time prophecies identify the distinction between Islam of Arabia and Islam of Turkey, just as is represented in the distinction of the same truth between the first and second woe.
មួយរយហាសិបឆ្នាំបន្ទាប់ពីម៉ូហាម៉េដបានស្លាប់នៅឆ្នាំ 632 មូលដ្ឋានអំណាចរបស់អ៊ីស្លាមបានផ្លាស់ប្តូរពីអារ៉ាប៊ីទៅកាន់តួកគី ខណៈដែលវាបានរុញច្រានអាណាចក្ររ៉ូមខាងកើតឲ្យថយក្រោយទៅដល់កុងស្តង់ទីណូបុល។ វេទនាទីមួយតំណាងឲ្យអ៊ីស្លាមនៃអារ៉ាប៊ី ហើយវេទនាទីពីរតំណាងឲ្យអ៊ីស្លាមនៃតួកគី។ នៅក្នុងវេទនាទីមួយ ព្យាករណ៍ពេលវេលាមួយរយហាសិបឆ្នាំទាំងពីរសម្គាល់ពីភាពខុសគ្នារវាងអ៊ីស្លាមនៃអារ៉ាប៊ី និងអ៊ីស្លាមនៃតួកគី ដូចជាដែលបានតំណាងនៅក្នុងភាពខុសគ្នានៃសេចក្តីពិតដូចគ្នានោះ រវាងវេទនាទីមួយ និងវេទនាទីពីរ។
The first one hundred and fifty years began with the demise of Persia and ended with Rome being stuck within the walls of Constantinople. The second period of one hundred and fifty years began with Osman’s (also called Ottman) victory at Nicomedia. The Ottoman victory at Nicomedia refers to the Siege of Nicomedia (modern-day İzmit, Turkey), which took place from 1333 to 1337 when Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), laid siege to the important Byzantine city of Nicomedia. The city held out for several years, but eventually surrendered in 1337 due to starvation and lack of supplies. The Byzantine garrison was allowed to leave for Constantinople. Nicomedia was one of the last major Byzantine strongholds in Asia Minor (Anatolia). Its fall effectively ended Byzantine control in most of western Anatolia. This victory allowed the Ottomans to consolidate their power in Bithynia and expand further toward the Bosporus Strait. It was a major stepping stone toward the eventual Ottoman conquest of Constantinople (which happened over a century later in 1453). The siege is often seen as one of the key early victories that transformed the small Ottoman beylik into a rising regional power.
Birinci yüz elli yıllık dönem, Pers İmparatorluğu’nun çöküşüyle başladı ve Roma’nın Konstantinopolis surları içinde sıkışıp kalmasıyla sona erdi. İkinci yüz elli yıllık dönem ise Osman’ın (Ottman olarak da anılır) Nikomedia’daki zaferiyle başladı. Osmanlıların Nikomedia’daki zaferi, Sultan Orhan Gazi’nin (Osmanlı Beyliği’nin kurucusu Osman I’in oğlu) önemli Bizans şehri Nikomedia’yı kuşatma altına aldığı 1333’ten 1337’ye kadar süren Nikomedia Kuşatması’na (günümüzde Türkiye’de İzmit) işaret eder. Şehir birkaç yıl direndi, ancak sonunda açlık ve erzak yetersizliği sebebiyle 1337’de teslim oldu. Bizans garnizonunun Konstantinopolis’e çekilmesine izin verildi. Nikomedia, Küçük Asya’daki (Anadolu) son büyük Bizans kalelerinden biriydi. Onun düşüşü, Bizans’ın Batı Anadolu’nun büyük kısmı üzerindeki hâkimiyetine fiilen son verdi. Bu zafer, Osmanlıların Bitinya’daki güçlerini pekiştirmelerine ve Boğaziçi’ne doğru daha da genişlemelerine imkân sağladı. Bu, Osmanlıların Konstantinopolis’i nihai fethine giden yolda başlıca basamaklardan biriydi (bu fetih bir asırdan fazla bir süre sonra, 1453’te gerçekleşti). Kuşatma, küçük Osmanlı beyliğini yükselen bölgesel bir güce dönüştüren ilk önemli zaferlerden biri olarak sıklıkla görülür.
When the second one-hundred-and-fifty-year period within the first trumpet concluded on July 27, 1449, the last Constantine sought permission from the Islamic sultan to ascend to the throne of Eastern Rome, thus suffering the same humiliation that the Empress Irene suffered at the end of the first one hundred and fifty years of Revelation nine’s two “five-month” periods. The humiliation of ‘the Empress Irene’ and also of ‘Constantine the last’ typified the later humiliation of the Ottomans, when at the conclusion of the time prophecy of the second woe they sought protection from the four great European powers from the threat of Egypt.
Nde sahaa ɗiɗaɓo duuɓi teemedere e cappanɗe jowi e nder liital aranal ngal timmi ñalnde 27 lewru jeeɗiɗaɓuru hitaande 1449, Constantine sakkitiiɗo oo torii sultaan jullitɗo oo yamiroore ngam ƴeegude e jullere laamu Rooma Fuɗnaange, tawi o heɓi hersinaare nanndunde e nde Laamiiɗo mawɗo debbo Irene heɓnoo nde sahaa arano duuɓi teemedere e cappanɗe jowi e nder sahaaji ɗiɗi “lewruuji jowi” ɗi Feññinde 9 tuddii ɗii timmi. Hersinaare ‘Laamiiɗo mawɗo debbo Irene’ e ‘Constantine sakkitiiɗo oo’ wonnoo ko maande hersinaare nde Otomaan'en keɓi caggal ɗum, nde sahaa hollaaɗo e annabaaku bonannde ɗimmere ndee timmi, ɓe ɗaɓɓi e laamuuji mawɗi nay ɗi Erop ɗii yo ɗi ndeen ɓe e kulɓingol Misira.
The Pantheon
विविध देवताहरूको मन्दिर
The pioneers correctly understood and taught that the phrase “the place of his sanctuary was cast down” in Daniel eight and verse eleven was fulfilled by Constantine.
Les pionniers ont compris et enseigné à juste titre que l’expression « le lieu de son sanctuaire fut renversé » dans Daniel 8, verset 11, s’est accomplie par Constantin.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Ja, hän korotti itsensä aina sotajoukon ruhtinaaseen asti, ja hänen toimestaan jokapäiväinen uhri otettiin pois, ja hänen pyhäkkönsä paikka kukistettiin.
The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen verse two and is identifying the same event.
“Ebifo Ebitukuvu” wano ebiragiddwa byali ye yeekaalu ya Pantheon mu kibuga Rooma, era “ekifo kya” yeekaalu eyo kyali Rooma. Rooma “yasuulibwa wansi” Konstantino bwe yalonda okusengusa ekibuga ekikulu eky’obwakabaka bwe okukitwala e Constantinople mu mwaka 330. Olunyiriri olw’ekkumi n’emu lukwatagana n’Okubikkulirwa essuula kkumi na ssatu olunyiriri olw’okubiri, era lulaga ekintu kye kimu.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
А звяр, якога я ўбачыў, быў падобны да леапарда, і ногі ў яго былі, як у мядзведзя, і пашча яго — як пашча льва; і цмок даў яму сваю сілу, і свой трон, і вялікую ўладу.
The dragon was pagan Rome, and pagan Rome gave its “seat” of authority over to the Roman church in 330, when it moved the capital to the east, thus leaving a power vacuum which the papal church happily took advantage of. When we start the line of eastern Rome from the year 330 unto 1453, we find that at the start of the prophecy of eastern Rome, the city of Rome is humiliated by Constantine’s rejection of Rome. That humiliation was repeated with the Empress Irene in 782, at the conclusion of the first one hundred and fifty years of torment. Both those humiliations were repeated by Constantine the last.
ડ્રેગન મૂર્તિપૂજક રોમ હતું, અને મૂર્તિપૂજક રોમે પોતાની સત્તાનો “આસન” ઈ.સ. 330માં રોમની ચર્ચને સોંપ્યો, જ્યારે તેણે રાજધાનીને પૂર્વ તરફ ખસેડી; આ રીતે સત્તાનો ખાલીપો ઊભો થયો, જેના લાભને પોપીય ચર્ચે આનંદપૂર્વક ઉપાડ્યો. જ્યારે આપણે ઈ.સ. 330થી 1453 સુધી પૂર્વીય રોમની રેખા અનુસરીએ છીએ, ત્યારે આપણે શોધીએ છીએ કે પૂર્વીય રોમની ભવિષ્યવાણીના આરંભે, કોન્સ્ટેન્ટાઇન દ્વારા રોમના અસ્વીકારને કારણે રોમ શહેર અપમાનિત થાય છે. તે અપમાન સમ્રાજ્ઞી આઇરીન સાથે ઈ.સ. 782માં, પ્રથમ એકસો પચાસ વર્ષના યાતનાના અંતે, ફરીથી થયું. આ બન્ને અપમાનોનું પુનરાવર્તન કોન્સ્ટેન્ટાઇન અંતિમ દ્વારા થયું.
Peculiar Rise and Falls
Montées et chutes particulières
The fifth and sixth trumpets of Revelation nine provide the details of the fall of eastern Rome, while also chronicling the rise and fall of Islam. Inspiration informs us to study the “rise and fall” of the kingdoms in the books of Daniel and Revelation. Those kingdoms possess their own distinct characteristics associated with their peculiar “rise and falls.” The fall of Judah was brought about by three attacks upon Jerusalem. The Hebrews were carried into Babylon and would return under three decrees, which would initiate the 2,300 years that led to the three angels arriving into history from 1798 unto 1844. Babylon fell in one night. Rome disintegrated, and within its disintegration two aspects of Rome were set forth under the location of either western or eastern Rome. The rise and fall of the Ptolemaic empire and the Seleucid empire in the first third of Daniel eleven typifies the rise and fall of papal Rome. That testimony is simply the conclusion of the story of Alexander and Greece’s dissolution. Unlike Rome, Greece divided into four parts that ultimately became two. Rome divided into east and west, and thereafter western Rome was divided prophetically into three, representing Rome’s threefold government. For eastern Rome, Constantine divided his kingdom unto his three sons. Clearly western and eastern Rome are parallel lines representing the Roman church and the Roman state. With that twofold division is a further threefold division. Greece was four into two, Babylon was one night, Judah was three attacks. With Islam, their “rise” is portrayed as a “release” and their “fall” is a “restraint.”
ការផ្លុំត្រែទីប្រាំ និងទីប្រាំមួយ ក្នុងវិវរណៈ ជំពូក ៩ ផ្តល់នូវព័ត៌មានលម្អិតអំពីការដួលរលំរបស់រ៉ូមខាងកើត ខណៈពេលដំណាលគ្នានោះ ក៏កត់ត្រាពីការកើនឡើង និងការដួលរលំរបស់សាសនាអ៊ីស្លាមផងដែរ។ ការបំភ្លឺដោយព្រះវិញ្ញាណប្រាប់យើងឲ្យសិក្សាពី «ការកើនឡើង និងការដួលរលំ» របស់នគរនានា នៅក្នុងសៀវភៅដានីយ៉ែល និងវិវរណៈ។ នគរទាំងនោះមានលក្ខណៈពិសេសផ្ទាល់ខ្លួន ដែលទាក់ទងនឹង «ការកើនឡើង និងការដួលរលំ» ដ៏ចម្លែកជាក់លាក់របស់ខ្លួន។ ការដួលរលំរបស់យូដា ត្រូវបាននាំមកដោយការវាយប្រហារចំនួនបីលើកលើក្រុងយេរូសាឡឹម។ ជនហេប្រឺត្រូវបាននាំទៅកាន់បាប៊ីឡូន ហើយពួកគេនឹងត្រឡប់មកវិញក្រោមព្រះរាជក្រឹត្យចំនួនបី ដែលនឹងចាប់ផ្តើមរយៈពេល ២,៣០០ ឆ្នាំ ដែលនាំទៅដល់ទេវតាទាំងបី ចូលមកក្នុងប្រវត្តិសាស្ត្រ ចាប់ពីឆ្នាំ 1798 រហូតដល់ 1844។ បាប៊ីឡូនដួលរលំក្នុងមួយយប់។ រ៉ូមបានរលាយបែកបាក់ ហើយនៅក្នុងការរលាយបែកបាក់នោះ ទិដ្ឋភាពពីរនៃរ៉ូមត្រូវបានបង្ហាញឡើង ក្រោមទីតាំងជារ៉ូមខាងលិច ឬរ៉ូមខាងកើត។ ការកើនឡើង និងការដួលរលំរបស់អាណាចក្រព្ទូឡេម៉ាយ និងអាណាចក្រសេលេយូស៊ីត ក្នុងភាគមួយភាគបីដំបូងនៃដានីយ៉ែល ជំពូក ១១ ជាគំរូនៃការកើនឡើង និងការដួលរលំរបស់រ៉ូមសម្តេចប៉ាប។ សក្ខីភាពនោះ គ្រាន់តែជាសេចក្តីសន្និដ្ឋាននៃរឿងអាឡិចសាន់ឌ័រ និងការបែកបាក់រលាយរបស់ក្រិកប៉ុណ្ណោះ។ ខុសពីរ៉ូម ក្រិកត្រូវបានបែងចែកជាបួនផ្នែក ដែលនៅទីបំផុតក្លាយជាពីរ។ រ៉ូមត្រូវបានបែងចែកជាខាងកើត និងខាងលិច ហើយបន្ទាប់មក រ៉ូមខាងលិចត្រូវបានបែងចែកតាមទំនាយជាបី ផ្នែក តំណាងឲ្យរដ្ឋាភិបាលបីជាន់របស់រ៉ូម។ ចំពោះរ៉ូមខាងកើត កុងស្តង់ទីនបានបែងចែកនគររបស់គាត់ឲ្យកូនប្រុសបីនាក់របស់គាត់។ ជាក់ច្បាស់ណាស់ រ៉ូមខាងលិច និងរ៉ូមខាងកើត ជាបន្ទាត់ស្របគ្នា ដែលតំណាងឲ្យព្រះវិហាររ៉ូម និងរដ្ឋរ៉ូម។ ជាមួយនឹងការបែងចែកជាពីរនោះ ក៏មានការបែងចែកជាបីបន្ថែមទៀតផងដែរ។ ក្រិកគឺពីបួនទៅពីរ បាប៊ីឡូនគឺមួយយប់ យូដាគឺការវាយប្រហារបីលើក។ ចំពោះសាសនាអ៊ីស្លាម «ការកើនឡើង» របស់វា ត្រូវបានបង្ហាញជាការ «ដោះលែង» ហើយ «ការដួលរលំ» របស់វា គឺជា «ការរឹតត្បិត»។
Their rise began with Mohammed, and they were restrained on August 11, 1840. They were released and immediately restrained at 9/11. They were recently released on October 7, 2023, and have since been restrained in Gaza. Islam will be released again to mark the setting up of the image of the beast. The line of Islamic prophetic history that is represented in chapters nine through eleven in the book of Revelation identifies the prophetic history of Islam of the third woe. ‘The prophetic history of Islam of the third woe’ is also represented by the seventh and also the third angel. The third angel arrived on October 22, 1844, when the seventh angel began to sound. The third angel and the third woe arrived into prophetic history at 9/11. From 9/11 unto the Sunday law, the prophetic history of the first and second woes has been, and still is, repeating.
Ɓamtaare maɓɓe fuɗɗii e Mohammed, tee ɓe haɗaama e ñalnde 11 Ut 1840. Ɓe accitaama, tee ɓe haɗaama ɗoon e ɗoon e 9/11. Ko ɓooyaani ɓe accitaama e ñalnde 7 Oktoobar 2023, tee gila ndeen ɓe haɗaama e Gaza. Lislaam maa accitee kadi ngam maantinde darningol natal kullol ngol. Gorol taariixa annabaaku Lislaam ngol hollitaa e soraaji jeenay haa sappo e go'o e deftere Feññingol ina anndina taariixa annabaaku Lislaam jowitiiɗo e bone tataɓo. ‘Taariixa annabaaku Lislaam jowitiiɗo e bone tataɓo’ ina hollitee kadi e malaa'ikaajo jeeɗiɗaɓo e malaa'ikaajo tataɓo kadi. Malaa'ikaajo tataɓo hewtii e ñalnde 22 Oktoobar 1844, tuma nde malaa'ikaajo jeeɗiɗaɓo fuɗɗi wuttude. Malaa'ikaajo tataɓo e bone tataɓo naatii e taariixa annabaaku e 9/11. Gila 9/11 haa sariya ñalnde Alahadi, taariixa annabaaku bone gadano e bone ɗiɗaɓo ina fillitinoo, tee haa jooni ina fillitoo.
The “key” of the battle of Nineveh draws two powers, Rome and Persia, into direct and inseparable connection with Islam. Nineveh identifies more clearly than any other passage of Scripture the progressive demise of both western and eastern Rome.
“Soktirgal” hare Nineveh na jokka laamuuji ɗiɗi, Rooma e Persiya, e Islaam e jokkondiral peewngal ngal waawaa seerndeede. Nineveh ɓuri kala taƴre woɗnde e Deftere Seniinde laaɓde e hollude halakugol Rooma hirnaange e Rooma fuɗnaange fof seeɗa-seeɗa.
Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law, the sixth kingdom falls and the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.
Heroodu ko maande ngamri ndin; o wonnoo ina lomtina Rooma. E gasirde aduna, ngamri ndin ko Dental Leyɗe Aduna. E tuma sariya ñalawma Alat, laamu jeegaɓu ngun ina yana, laamu jeeɗiɗaɓu ngun ina fuɗɗoo, kono ɓe ina ndokka laamu jeetataɓu ngun laamu maɓɓe e juulde ñalawma jibinannde maɓɓe tigi. Laamu jeeɗiɗaɓu ngun jibinaa jooni-jooni, tee ngun ina jaɓa ɗoon e ɗoon rokkude jaalnuɗo Baabilon on laamu mum haa saa'i gooto, wano ɗum holliraa e maande nde Heroodu fodi rokkude Salome haa e feccere laamu makko.
Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represent churchcraft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.
Ko ɗoon tigi to Dowlaaji Dentuɗi Amerik njanata, Dental Leyɗeele jibintee, tee kawtal terɗe tati ngal waɗee e gollal. Herod ko daraagon, Herodias ko laamateeri paapa, tee Dowlaaji Dentuɗi Amerik ko Salome. Herod wonnoo ko e kawtal dewgal ngal yamiraaka, sabu o resnoo ko debbo musiɗɗo makko gorko; e tolnol annabaaku, o wonnoo e jokkondiral jinaa hakkunde ɓesngu e Salome, sabu ena laaɓi wonde o faalaanoo mo e faaleende jinaa tuma nde o feccata. Daraagon oo ena jogii jokkondire e neene oo e ɓiɗɗo makko debbo oo fof. Yiyde ɗum ena teeŋti tuma nde a tabbitinta wonde Rooma Hirnaange ina woni maande feere laamorgal eklesiya, Rooma Fuɗnaange kadi ina woni maande feere laamorgal dowla. Rooma, laamateeri nayaɓere e annabaaku Deftere Alla, jooɗnini laamateeri paapa e jullere laamu e tolnol annabaaku, tee e waɗde ɗum, Rooma woni maande Dowlaaji Dentuɗi Amerik, ɗi njooɗninta laamateeri paapa e jullere laamu kadi.
The progressive demise of western Rome from 330 unto 476 represents the progressive demise of the United States from 1798 unto the Sunday law. The year “330” and the year “1798” are both prophetic waymarks called “the time appointed” or the “time of the end” in the book of Daniel. 330 marks the beginnings of western and eastern Rome. The ending of both is the humiliation of the Roman leader, just as Constantine humiliated the city of Rome at the beginning. 476 was the end of a prophetic period that marks how the prestigious political structure of Rome disintegrated under three steps. A period that began with the city being rejected in 330 was followed by the humiliation of their entire political structure—their glorious republic, which had been the primary bragging point for ancient Rome, was taken apart, and ultimately reached 476, when there would never be a ruler over Rome that was from an actual Roman bloodline. Two lines of Rome beginning in the year 330, and the passage where those two lines are set forth, also includes two prophetic lines of five months. The line of western Rome begins and ends with progressive humiliation. The line of eastern Rome begins and ends with progressive humiliation in 1449, as Constantine the last asked permission to reign.
Nneɛma a ɛdee Roma atɔe fam wɔ atɔe fam no nkɔso fi 330 kosi 476 no gyina hɔ ma nneɛma a ɛde Amerika man no atɔe fam nkɔso fi 1798 kosi Kwasida mmara no. Afe “330” ne afe “1798” nyinaa yɛ nkɔmhyɛ mu agyiraehyɛde a wɔfrɛ no “bere a wɔahyɛ ato hɔ” anaa “awiei bere no” wɔ Daniel nwoma no mu. Afe 330 hyɛɛ Roma atɔe fam ne apuei fam no mfiase agyirae. Ne nyinaa awiei ne Roma sodifo no ahohorabɔ, sɛnea Konstantin de ahobrɛasee maa Roma kurow no wɔ mfiase no ara pɛ. Afe 476 yɛɛ nkɔmhyɛ mu bere bi awiei a ɛkyerɛ sɛnea Roma amammui nhyehyɛe a na aniwa gye ho no hwehwe ase wɔ anammɔn abiɛsa mu. Bere bi a efi ase wɔ 330 bere a wɔpow kurow no no, na ɛno akyi no wɔn amammui nhyehyɛe mũ no nyinaa huu ahohorabɔ—wɔn man mu ahenni a anuonyam wom no, a na ɛyɛ ade titiriw a Roma tete de hoahoa ne ho no, wɔtetew mu, na awiei koraa wɔduu 476, bere a ɔhene biara remma so bio wɔ Roma a ofi Roma mogya ankasa mu. Roma nkyerɛwmu abien a efi afe 330 mu no, ne faako a saa nkyerɛwmu abien no da adi no, nso kura nkɔmhyɛ mu nkyerɛwmu abien a egyina abosome anum so. Roma atɔe fam nkyerɛwmu no fi ase na ɛba awiei wɔ ahohorabɔ a ɛkɔ so nkakrankakra mu. Roma apuei fam nkyerɛwmu no fi ase na ɛba awiei wɔ ahohorabɔ a ɛkɔ so nkakrankakra mu wɔ 1449, bere a Konstantin a otwa to no srɛɛ ho kwan sɛ onni hene.
One of the five-month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia; the other, Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449 begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation, and in 1453 the walls come down and a kingdom ends.
Gooto e sahaaji lebbi jowi ɗii yahrata haa e hitaande 782, nde Islaam Araabi woppata wonde ko annaboore nde tiiɗnii e mum, Islaam Turkiya fuɗɗoo. E ndeen ñalawma, Irene, laamiiɗo debbo laamu mawngu, ina hersinee, ɗum yahdi e hersineede Constantine sakketeejo e gasnirde annaboore ɗiɗaɓere nde lebbi jowi. Annabooje ɗiɗi duumooje lebbi jowi e nder fillol gootol aayeeje sappo e jowi. Nde gootere nde ina hollira daartol Islaam Araabi; nde woɗnere nde, Islaam Turkiya. Annabooje ɗee ɗiɗi ina ngasira e hersineede Rome Fuɗnaange. Gasnirde annaboore gootere timmiraa ko hersineede debbo, gasnirde nde woɗnere nde timmiraa hersineede gorko. Gorol e dow gorol, ɗe ina kollita hersineede eklesiya e laamu Rome Fuɗnaange. Ko Islaam bonannde adannde addi hersinooje ɗee ɗiɗi. Hersineede Constantine sakketeejo e hitaande 1449 ina fuɗɗina sahaa duumotooɗo duuɓi nayo, mo gasata e hitaande 1453, sahaa mo mahi Constantinople ɗin njanata. Hitaande 1449 ina hollita hersineede, tee e hitaande 1453 mahi ɗin njanata, laamu gasata.
Death of Mohammed
وفاتِ محمد ﷺ
One of the two five-month periods begins with the death of Mohammed, who is identified as the king in the expression “they had a king over them” in verse eleven.
Gooto e sahaaji ɗiɗi ɗi kala juuti lebbi jowi fuɗɗotoo e maayde Mohammed, mo holliraa wonde ko kanko woni laamɗo on e konngol “ɓe njoginoo laamɗo e dow maɓɓe” e aaya sappo e go'o.
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.
Na walikuwa na mfalme juu yao, ndiye malaika wa shimo lisilo na mwisho; ambaye jina lake kwa lugha ya Kiebrania ni Abadoni, lakini kwa lugha ya Kiyunani jina lake ni Apolioni.
The king over them was Mohammed, for he is identified in verse one, so he is not some other Islamic figure; he is Mohammed the king, and a king is a kingdom and Islam is the kingdom of Mohammed.
Mfalme juu yao alikuwa Mohammed, kwa maana ametambuliwa katika aya ya kwanza, kwa hiyo yeye si mtu mwingine wa Kiislamu; yeye ni Mohammed mfalme, na mfalme ni ufalme, na Uislamu ni ufalme wa Mohammed.
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. Revelation 9:1–3.
Et le cinquième ange sonna de la trompette, et je vis une étoile tombée du ciel sur la terre; et la clef de l’abîme lui fut donnée. Et elle ouvrit l’abîme; et il monta de l’abîme une fumée, comme la fumée d’une grande fournaise; et le soleil et l’air furent obscurcis à cause de la fumée de l’abîme. Et de la fumée sortirent des sauterelles sur la terre; et il leur fut donné un pouvoir, comme les scorpions de la terre ont du pouvoir. Apocalypse 9:1–3.
The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king, was given the key to open the bottomless pit, and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah, and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers, and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identify the rise of a bottomless pit power.
Ɓamtugol torraare aranere e ɗiɗaɓere e nder torraare tataɓere nanndi e ɓamtugol malaa'ikaajo arano oo e ɗiɗaɓo oo e nder malaa'ikaajo tataɓo oo. Mohammed, laamɗo oo, hokkaama coktirgal ngam udditde ngaska ka alaa joofirde, tee 9/11 hollata sahaa nde malaa'ikaajo tataɓo oo heɓata baawɗe. Refti Almasiihu, e mbaydi malaa'ikaajo mawɗo doole oo, jippii tuma nde piyannde aranere Balaam hewti e taariika annabaaku. Caggal ɗum ngaska ka alaa joofirde udditii, Lislaam wonti kadi toɓɓere haaldugol e taariika aduna. Refti Almasiihu ardii yimɓe Makko haa ɓe ndutti e laabi kiiɗɗi ɗi Jeremiah, tee waajagol ɓatakuru torraare tataɓere e malaa'ikaajo tataɓo oo fuɗɗii. E hitaande 2015, Trump tintinii anniyee makko daraade e cuɓoraaɗe presidaa, ɗum dillini baawɗe mboddi mawndi ɗe ndaranii kawral aduna fof, refti ngaska ka alaa joofirde yaltini yeddugol woodugol Alla, ngol e joofirde warii Trump e mbeddaaji Sodom e Misira. E sahaa sariya ñalawma Alat, kullal ngal woni jeetataɓal, ngal jeyaa e jeeɗiɗi ɗe, ma ummo iwde e ngaska ka alaa joofirde. Fuɗɗoode sahaa maantagol yimɓe ujunnaaji teemedere e cappanɗe nay e nay e joofirde mum hollata ummagol laamu ngu iwri e ngaska ka alaa joofirde.
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.
La bête que tu as vue était, et elle n’est plus; elle doit monter de l’abîme et aller à la perdition. Et les habitants de la terre, dont les noms n’ont pas été écrits dès la fondation du monde dans le livre de vie, seront dans l’étonnement en voyant la bête, parce qu’elle était, qu’elle n’est plus, et qu’elle reparaîtra. Apocalypse 17:8.
Islam is the key that opened the bottomless pit on 9/11 and that opens the bottomless pit at the Sunday law. In the midst of the sealing time, the dragon-beast of globalism also came out of the bottomless pit.
ᎢᏍᎳᎻ ᎾᏍᎩ ᎠᏍᏚᎲᏍᎩ ᎨᏒ ᎤᎵᏍᎪᎸᎢ ᎤᏍᏗ ᎤᏬᎳᏅᎾ ᎤᎵᏍᏚᎢ 9/11 ᎠᎴ ᎾᏍᎩ ᎾᏍᏉ ᎠᏍᏚᎲᏍᎪᎢ ᎤᏬᎳᏅᎾ ᎤᎵᏍᏚᎢ ᏓᏆᏍᎬ ᎢᎦ ᏗᎧᎵᎢ ᎠᏁᎬᎢ. ᎤᏰᎵᏒ ᎠᏰᎵ ᎤᏙᎯᏳᎯᏍᏗ ᎠᎵᏍᎪᎸᎢ, ᎡᎶᎯ ᏂᎬᎾᏛ ᎤᎬᏫᏳᎯᏍᏗ ᏣᎦᏟᏍᏗ-ᎠᏓᏅᏘ ᎾᏍᏉ ᎤᏬᎳᏅᎾ ᎤᎵᏍᏚᎢ ᎤᏄᎪᏤᎢ.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. Revelation 11:7.
Et lorsqu’ils auront achevé leur témoignage, la bête qui monte de l’abîme leur fera la guerre, les vaincra, et les tuera. Apocalypse 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants and allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.
Coktirgal ngal udditata maande laawol tati fof jeyaaɗe e laamu ngu ummorii e ngaska ka alaa les hokkaama Mohammed, laamɗo laamu Islaam. Haɓre Nineveh e hitaande 627 holliri haɓre hakkunde laamuuji ɗiɗi nde lo'ini doole haɓɓotooɓe ɓen ɗiɗo, tee newnani Islaam ummaade no yaawi haa heɓa laamu. Coktirgal ngal ƴilinaama e 9/11, ummaade Islaam fuɗɗii, hay so tawii nde haɗaama ko ɓooyaani caggal ɗum. Haɓre Nineveh tinndinaama e 9/11, sabu ummaade Islaam ɗon fuɗɗii nde malaa'ikaajo mo doole mawɗe o tellii ngam jalbinde leydi ndii e teddungal Makko, kadi hoodere ndee, nde maanaa mum woni nelaaɗo, yani iwde kammu. Haɓre Nineveh kadi ina tinndinee e joofirde, nde sariya Alahadi arata tee sahaa ɗiɗaɓo e Jamanuuji Niɓɓere fuɗɗata, tuma nde cuurki diina Islaam kii suuɗata naange ngee.
Exeter
埃克塞特
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begin. The formation, or the setting up of the image, began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
Sariya ñalawma Alahadi ina holliree e misaal tuma nde ɓatakuru noddaango hakkunde jemma hewti e hawrital diina e kampu to Exeter. E ɗoon, dille cakkitiiɗe e darnugol nataal dabbunde ndee ina puɗɗoo. Mahgol, walla darnugol nataal ngal, fuɗɗii e 9/11, kono e gasirde sahaa oo, sahaa waajugol noddaango hakkunde jemma ko kadi fraktaal sahaa mahgol nataal ngal fof, fuɗɗiiɗo e 9/11. Fuɗɗoode ndee ina hollira gasirde ndee. Musiba arano ina hollira musiba tataɓo e misaal, hono malaa'ikaajo arano hollirta malaa'ikaajo tataɓo e misaal. Hare Nineveh e gasirde sahaa waɗugol hatimere ina hollira hare Nineveh e fuɗɗoode ndee. Hare Nineveh e sariya ñalawma Alahadi woni gasirde sahaa waɗugol hatimere fuɗɗiiɗo e 9/11, kono ko kadi gasirde sahaa waajugol noddaango hakkunde jemma. Ngam ɗum, hare Nineveh ina holliree e misaal e fuɗɗoode waajugol noddaango hakkunde jemma, ngol hollirta dille cakkitiiɗe e mahgol nataal dabbunde ndee e Dowlaaji Kawtuɗi, tee e sariya ñalawma Alahadi fuɗɗoode mahgol nataal dabbunde ndee e aduna ndee ina fuɗɗoo. Nineveh woni coktirgal ngal hawrindira gori ceertuɗi ɗi heɓata timmugol maji kuuɓɗungol e taariindi ndi suuɗaa e aaya cappanɗe nay.
We will proceed further in the next article.
Nous poursuivrons plus avant dans le prochain article.