627, 632 and 637
627, 632 ha 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.
Pe “lláve” ombojuru hag̃ua pe yvykua pypuku’ỹva ha’e pe ñorairõ Nineveh-peguá, oñemohu’ãva ary 627-pe, po ary mboyve Mahoma omano haguã ary 632-pe. Po ary rire, ary 637-pe, umi mbarete musulmán oguereko pe táva guasu Persia pegua, peteĩva umi mokõi tuichavéva pu’aka rehegua oikeva’ekue pe ñorairõ Nineveh-pe. Ko mba’e oikóva omoambue mbarete joja Mbyte Oriente-pe peteĩ hendáicha tuichaitéva. Pe ñorairõ Nineveh-peguá ary 627-pe ombokangy pe Persia Mburuvicharenda mbarete, ha pa ary rire pe Persia Mburuvicharenda opa.
Humiliation—782
Ñemotĩ — 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.
Ciento cincuenta ary Mohammed omanóva rire ary 632-pe, pe Kampáña Abasida ary 782-pe, pe ehérsito abasida (oje’e hag̃uáicha amo 95.000 kuimba’e) omoñepyrũ peteĩ jeike guasu yvy bizantina ryepýpe Asia Menor-pe (Turquía ko’ag̃agua). Oho hikuái peve Chrysopolis-pe, Bosporus Ysyry Po’i rováiite Constantinopla-gui—hi’aguĩeterei hag̃ua pe táva guasu bizantino-gui. Umi bizantino, Emperatriz Irene poguýpe, ohasa peteĩ jejopy vaietereíva. Upévare, umi bizantino ojejopy ova hag̃ua omboheraguapy peteĩ tregua mbohapy ary pukúva, omoneĩvo opaga hag̃ua peteĩ tributo tuicha arýgui ary pe ári (amo 70.000–90.000 dinar óro), ha avei ome’ẽ hag̃ua ao de séda ha hostage-kuéra. Ko kampáña ha’e va’ekue peteĩva umi jeike abasida tuichavéva ha osẽ porãvéva umi yvy bizantina ári, siglo 8 javeve. Ohechauka porãkuri pe mbarete okakuaáva Califato Abasida rehegua ha pe imperio bizantino kangy ohóvoha tapiaite.
Five months
Po jasy hag̃ua hag̃ua hag̃en
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.
Apocalipsis capítulo nueve-pe, “cinco meses” ojokupytýva cien cincuenta ary rehe oñemombe’u mokõi jey; peteĩ jey versículo cinco-pe ha ambue jey versículo diez-pe.
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.
Ha oñeme’ẽ chupekuéra ani hag̃ua ojuka umi tapichápe, síno oñembohasa asy hag̃ua chupekuéra cinco jasy pukukue; ha iñembohasa asy ojogua escorpión rembiopicha rehe, oinupã jave peteĩ kuimba’épe. Ha umi árape yvyporakuéra oheka va’erã mano, ha ndojuhumo’ãi; ha oipotase va’erã omano, ha mano okañýta chuguikuéra. Ha umi tucura ra’ãnga ojogua kavaju oñembosako’ívape ñorãirõrã; ha iñakã ári oĩva’ekue ku oro-icha joguáva, ha hova kuimba’e rova-icha. Ha oguereko hag̃uarõ kuña akãrague-icha, ha hãi león rãi-icha. Ha oguereko pyti’a jaho’i, hierro pyti’a jaho’i-icha guáicha; ha ipepo ryapu ojogua kárro heta kavaju rehegua osẽva ñorãirõhápe ryapúpe. Ha oguereko huguái escorpión-icha, ha huguáipe oĩva’ekue inupãha; ha ipu’aka ha’e va’ekue ombohasa asy hag̃ua yvyporakuérape cinco jasy pukukue. Apocalipsis 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.
Oĩ mokõi ára profétika iñambuéva peteĩteĩ ciento cincuenta ary pe trompéta poha Apocalipsis capítulo 9-pe. Peteĩha ohóvo Mahoma omanóva guive ary 632-pe peve, pe Emperatriz Irene, Roma Kuarahyresẽgua rehegua, ñemomirĩ meve ary 782-pe. Capítulo 9 omombe’u Islam ñepyrũ peteĩ hendáicha iporãitereíva. Tribal kuéra joaju guive ary 606-pe, pe ñorairõ Nínive-pe ary 627-pe, Mahoma omanóvo ary 632-pe, upéi Persia ñemboguevi peve ary 637-pe, Islam ñepu’ã ha ho’a ojehapykueho porã Ñandejára ñe’ẽ profétikape. Arabia pegua Islam ha’e pe pokatu oĩva pe peteĩha profecía ciento cincuenta ary rehegua, jehasa’asy rehegua. Mahoma ombojoaju va’ekue umi tribu ary 606-pe; upéi pe ñorairõ “lláve” Nínive-pe ary 627-pe, upéi Mahoma ñe’ẽmarandu Persia ha Roma mokõivéva opa hag̃uáre ary 628 rupi, ha upégui oho peve hemanóvo ary 632-pe. Ko’ã ára ohechauka peteĩ joaju porãiteva’ekue umi mba’e oikóva Islam rape rehe.
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.
Ciento cincuenta ary rire Mahoma omano haguére ary 632-pe, Islam mbaretekue renda oñemoambue Arabia-gui Turquía-pe, ombojevykuévo Roma Oriental-pe opa peve Constantinopla peve. Pe ñembyasy peteĩha ohechauka vaʼekue Arabia pegua Islam, ha pe ñembyasy mokõiha ohechauka vaʼekue Turquía pegua Islam. Pe ñembyasy peteĩha ryepýpe, mokõivéva umi profecía ára rehegua ciencuenta ary rehegua ohechauka pe joavy Islam Arabia pegua ha Islam Turquía pegua apytépe, upéicha avei ojehechauka pe añetegua peteĩchagua joavy pe ñembyasy peteĩha ha mokõiha apytépe.
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.
Peteĩha cien cincuenta ary ñepyrũ oguereko Pérsia ñehundi reheve ha opa Roma ojepytaso hag̃ua Constantinopla murálla ryepýpe. Mokõiha ára pehẽngue cien cincuenta ary oñepyrũ Osmán rembipu’aka Nicomedia-pe. Pe otománo kuéra rembipu’aka Nicomedia-pe oñe’ẽ Nicomedia jejoko rehe (ko árape İzmit, Turquía), oikova’ekue ary 1333 guive 1337 peve, upe jave Sultán Orhan Gazi (Osman I ra’y, pe otománo Beylik moñepyrũhára) ombojere pe táva bizantino tuicháva ha iñimportánteva, Nicomedia. Pe táva opyta mbarete heta ary aja, péro ipahápe oñeme’ẽ ary 1337-pe ñembyahýi ha tembi’u ha opaichagua ñembosako’i’ỹ rupi. Pe ñorairõhára aty bizantino ojeheja osẽ hag̃ua Constantinopla gotyo. Nicomedia peteĩva umi paha mbareteha guasu bizantino kuéra rehegua Asia Menor-pe (Anatolia). I’a hag̃ua, añetehápe, omohu’ãkuri pe control bizantino hetave Anatolia kuarahyreike gotyo rehe. Ko rembipu’aka ome’ẽkuri otománo kuérape omombarete hag̃ua ipokatu Bitinia-pe ha oñembotuichave hag̃ua Bosphorus ysyry renda gotyo. Upéva peteĩ tuicha jepysokuekue raka’e pe ipahápe otománo kuéra ogueraha hag̃ua Constantinopla (upéva oiko peteĩ siglo rasami rire, ary 1453-pe). Pe jejoko heta jey ojehecha peteĩva umi tenonderã rembipu’aka iñimportantevéva apytépe, omoambuéva pe michĩva otománo beylik peteĩ pokatu tetãygua okakuaáva ramo.
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.
Pe mokõiha cincuenta ary cincuenta ary ro’y ryepýpe, pe trompéta peteĩhágui, oñemohu’ãvo 27 de julio de 1449-pe, pe pahague Constantino ojerure permiso pe sultán islámico-pe ojupi hag̃ua pe tróno Roma Oriental pegua ári, upéicha rupi ohasa pe jeheja’ópe ohasáva’ekue pe Emperatriz Irene pe pahápe umi peteĩha ciento cincuenta ary Apocalipsis nueve pegua mokõi “cinco jasy” aravopegua. Pe ñemotĩ “Emperatriz Irene” rehegua ha avei “Constantino pe pahague” rehegua ohechauka hag̃ua pe ñemotĩ upe riregua umi Otomano-kuéra rehegua, araka’e pe mokõiha ñembyasýpe pe ára-profesía oñemohu’ãvo, ha’ekuéra oheka jave ñangareko umi irundy tuicha pokatu europeo-gui Egipto ñemongyhyje-gui.
The Pantheon
Panteón
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.
Umi pionéro kuéra ontende porã ha ombo’e porã hague pe ñe’ẽjoaju “ituparã renda ojeity yvýre” oĩva Daniel capítulo 8, versículo 11-pe, oñekumpli hague Constantino rupive.
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.
Haʼe oñemombaʼeguasu voi pe ehérsito Ruvicha peve; ha hese rupi ojeipeʼa pe mymbajuka ára ha ára, ha pe tenda isantuariopegua oñemombo yvýre.
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 and verse two is identifying the same events.
Pe “santuario” ko’ẽrã ojehechauka vaʼekue hína pe témplo Pantheon oĩva táva Roma-pe, ha pe “renda” upe témplo rehegua vaʼekue Roma. Roma oñemombo yvýpe Constantino rupi, haʼe oiporavórõ guare ombohasávo iimperio tavaguasu Constantinopla-pe áño 330-pe. Pe versíkulo once ojoaju Apocalipsis trece ndive, ha pe versíkulo mokõi ohechauka hína umi tembiapo oikóva peteĩchagua.
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.
Ha pe mymba guasu ahecháva’ekue ojogua peteĩ jaguaretépe, ha ipykuéra ojogua peteĩ oso pykuérape, ha ijuru peteĩ león jurúicha; ha pe dragón ome’ẽ chupe ipokatu, isádo, ha tuicha pokatu.
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.
Pe dragón ha’e kuri Roma pagã, ha Roma pagã ome’ẽ kuri i “apyka” pokatu rehegua tupao Romape ary 330-pe, omonguévo táva guasu kuaapy gotyo kuarahyreike gotyo, upéicha ohejávo peteĩ pa’ũ pokatu rehegua, upe tupao papal vy’apópe oipuru porã va’ekue. Ñañepyrũramo ñamohenda hag̃ua Roma kuarahyreikegua línea ary 330 guive 1453 peve, jajuhu, marandurã Roma kuarahyreikegua ñepyrũme, táva Roma oñemotĩhague Constantino omboykére Roma. Upe ñemotĩ ojejapo jeýkuri Emperatris Irene reheve ary 782-pe, upe peteĩha cien cincuenta ary ñembohasa asýpe opa jave. Mokõivéva umi ñemotĩ ojejapo jeykuri Constantino pahaguéva rupive.
Peculiar Rise and Falls
Jekakuaa ijojaha’ỹva ha Ho’a hag̃ua isarambi hag̃uáicha
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.”
Pe quintoha ha poteĩha trompéta Apocalipsis nueve-pe ome’ẽ umi mba’e porãite oñembohesakáva Roma kuarahyresẽ gotyo hoʼáramo guare rehe, ha avei omoĩ kuatia ári Islam puʼã ha hoʼa rehegua rembiasakue. Ñeñandupyru ñanemboʼe ñahesaʼỹijo hag̃ua umi rréino “puʼã ha hoʼa” Daniel ha Apocalipsis kuatiakuérape. Umi rréino oguereko peteĩteĩ imbaʼekuaarã tee ijojahaʼỹva, ojoajúva iñambue hag̃ua umi “ipuʼã ha ihoʼa” rehe. Judá hoʼa oguahẽkuri mbohapy jejopy Jerusalén rehe rupive. Umi hebreo-kuéra ojegueraha Babilóniape ha ojevy jeýta mbohapy decreto rupive, upéva omoñepyrũta umi 2.300 ary ogueraháva umi mbohapy ánhel oike hag̃ua tembiasakue-pe 1798 guive 1844 peve. Babilonia hoʼákuri peteĩ pyharepytépe. Roma oñembyai ha, upéva ryepýpe, mokõi aspecto Roma rehegua oñemoĩkuri tenonde gotyo, ojehechaukáva Roma kuarahyreike gotyo térã Roma kuarahyresẽ gotyo ramo. Ptolomeo mburuvichaguasu ha Seleuco mburuvichaguasu puʼã ha hoʼa, Daniel once ñepyrũmby mbohapýha rupi, ohechaukaramo pe Roma papal puʼã ha hoʼa. Upe testimonio haʼe mante pe rembiasakue paha Alejandro rehegua ha Grecia oñembyai hag̃ua rehegua. Roma ndahaʼéi haguéicha, Grecia oñembojaʼókuri irundy hendápe ha ipahápe mokõime ojepytaso. Roma oñembojaʼo kuarahyresẽ ha kuarahyreike gotyo, ha upéi Roma kuarahyreike gotyo oñembojaʼo profétikamente mbohapýpe, ohechaukáva Roma ñesãmbyhy mbohapy hendáicha. Roma kuarahyresẽ gotyo rehe katu, Constantino ombojaʼókuri imburuvichagua mbohapy itaʼýra apytépe. Hesakã porã Roma kuarahyreike gotyo ha Roma kuarahyresẽ gotyo haʼeha líneas paralelas ohechaukáva pe tupao romano ha pe estado romano. Upe mokõiha división ndive oĩ avei peteĩ división mbohapyha. Grecia irundy guive mokõime, Babilonia peteĩ pyharepýpe, Judá mbohapy jejopy rupive. Islam rehe katu, ipuʼã “ojeheja hag̃uáicha” oñemohaʼangahína, ha ihoʼa katu “jejoko” ramo.
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.
Ijepu’ã oñepyrũkuri Mahoma ndive ha oñeñapytĩ kuri 11 jasypoapy 1840-pe. Ojeheja jey chupekuéra ha pya’e oñeñapytĩ jey 9/11-pe. Ko’ãg̃a ramoite ojeheja jey kuri 7 jasypa 2023-pe ha upe guive oñeñapytĩ hína Gaza-pe. Islam ojeheja jeýta jey hag̃ua omoĩ hag̃ua pe mymba ra’ãnga. Pe línea maranduhai profético islámico rehegua, oñerrepresentáva Apocalipsis aranduka capítulo nueve guive once peve, omombe’u pe historia profética Islam rehegua mbohapyha mba’asy guasu rehegua. “Pe historia profética Islam rehegua mbohapyha mba’asy guasu rehegua” oñerrepresenta avei séptimo ha avei mbohapyha ánhel rupive. Pe mbohapyha ánhel og̃uahẽ 22 jasypa 1844-pe pe séptimo ánhel oñepyrũrõ guare osuena. Pe mbohapyha ánhel ha pe mbohapyha mba’asy guasu og̃uahẽ historia profética-pe 9/11-pe. 9/11 guive pe léi domingo peve, pe historia profética peteĩha ha mokõiha mba’asy guasu rehegua oĩma ha ko’ág̃a peve, ojerejey hína.
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.
Pe “llave” ñorairõ Nínivegua rehegua ombojoaju mokõi pu’aka, Róma ha Persia, Islam rehe peteĩ jehe’a directa ha ndaikatúiva oñemboja’o. Nínive ohechauka hesakãvéva opa ambue Escritura pehẽgui umi mokõi Róma rembiapo vaiha ojupive hag̃ua—Róma kuarahyreikévo ha Róma kuarahyresẽvo—peve ijapávo mbeguekatúpe.
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, 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.
Herodes ha’e peteĩ símbolo dragón rehegua; ha’e ohechauka Roma-pe. Dragón oĩva ko yvy paha gotyo ha’e Naciones Unidas. Pe léi domingo-pe pe mburuvichakuéra peteĩha poteĩha ho’a, pe pokõiha oñepyrũ, ha katu ome’ẽ hikuái imburuvichakuéra pe poapyha mburuvichakuérape hekove’arambotyha arete teepe. Pe pokõiha mburuvichakuéra ramoite onase, ha pya’e voi omoneĩ ome’ẽ hag̃ua imburuvichakuéra Babilonia kuña reko vaípe peteĩ aravo pukukue, Herodes oprometehaguéicha Salomé-pe peve mbyte rupi iguýpeguáicha iguýpeguare.
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 represents church craft 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.
Pe puntoite Estados Unidos ho’a, umi Naciones Unidas heñói ha pe joaju mbohapyvegua oñemoĩ en práctica. Herodes ha’e pe dragón, ha Herodías ha’e pe papado, ha Estados Unidos ha’e Salomé. Herodes oĩkuri peteĩ joaju omendápe ndaiporihápe tekojoja, pórke omenda va’ekue iñermáno rembirekóre, ha nivel proféticorõ oĩkuri peteĩ relación incestuosa-pe Salomé ndive, pórke hesakã porã ojehecha hag̃uáicha ha’e oipotaiterei hague chupe ojeroky aja. Pe dragón oguereko relación mokõivéva ndive, sy ha tajýra ndive. Kóva tuicha mba’e ojehechakuaa hag̃ua reñemoĩ jave remohenda hag̃ua Roma kuarahyreikegua ha kuarahyresẽgua orepresentaha respectivamente pe ñembo’eha rembiporu ha estado rembiporu. Roma, pe irundyha mburuvichaguasu profecía bíblica-pe, omoĩkuri pe papado guapyhápe nivel proféticorõ, ha upéicha ojapóvo ohechauka hag̃ua Estados Unidos-pe, omoĩtaha jeýva pe papado guapyhápe.
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.
Roma kuarahyresẽgua peve oguejy ohóvo 330 guive 476 peve ohechauka Estados Unidos oguejy ohóvo 1798 guive pe léi domingo peve. Ary “330” ha ary “1798” mokõivéva ha’e techaukaha maranduhára hérava “ára oñemoĩmava” térã “paha ára” Daniel kuatiañe’ẽme. 330 ohechauka Roma kuarahyreikegua ha kuarahyresẽgua ñepyrũ. Mokõivéva paha ha’e mburuvicha romano ñemomirĩ, peteĩchaite Constantino omomirĩ haguéicha táva Roma-pe ñepyrũrãme. 476 ha’e peteĩ aravo maranduhára paha ohechaukáva mba’éichapa Roma rekokatuete político oñembyai mbohapy hatua rupi. Upe aravo, oñepyrũva táva oñemboykévo 330-pe, ojeguerohory rire oúkuri opaite iñemohendapy político ñemomirĩ—ipehẽngue republica jeguaka, va’ekue Roma yma guarépe iñembotuicha hag̃ua tenonderãite, oñembyahýi ha oñembyaipaite, ha ipahápe oguahẽ 476-pe, upérõ ndopytamo’ãvéi Roma ári mba’eveichagua mburuvicha oúva peteĩ tuguy romano añeteguágui. Mokõi línea Roma rehegua oñepyrũva ary 330-pe, ha pe jehasa oñemohendahápe umi mokõi línea, oguereko avei mokõi línea maranduhára po jasy rehegua. Roma kuarahyreikegua línea oñepyrũ ha opa ñemomirĩ ohóvo reheve. Roma kuarahyresẽgua línea oñepyrũ ha opa ñemomirĩ ohóvo reheve ary 1449-pe, Constantino pahagua ojerure jave permiso ogoverna hag̃ua.
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 1453 the walls come down and a kingdom ends.
Peteĩ umi po jasy pegua ára mboyvegua ogueraha árabe Islam paha peve maranduhára ñe’ẽmondo ñemomýi ramo, ha turko Islam ñepyrũ peve ary 782-pe. Upe árape Emperatríz Irene oñemotĩ, ojoajúvo Constantino pahaguéva ñemotĩ rehe ndive, mokõiha po-jasy maranduhára ñe’ẽmondo pahápe. Mokõi maranduhára ñe’ẽmondo po-jasy rehegua peteĩ tembiasakue peteĩteĩha pype, oguerekóva pa aranduka’i. Peteĩva ohechauka Arabia pegua Islam rembiasakue; ambuéva katu Turquía pegua Islam. Mokõivéva oñemohu’ã Roma oriental ñemotĩ reheve. Peteĩ maranduhára ñe’ẽmondo rembiapokue paha oñekumpli kuña oñemotĩ rupi, ha ambuéva kuimba’e rupi. Tysýi ári tysýi, umíva ohechauka tupao ha estado Roma oriental pegua ñemotĩ. Mokõive ñemotĩ ogueru Islam, pe ñembyasýi peteĩha pegua. Constantino pahaguéva ñemotĩ ary 1449-pe oñepyrũ peteĩ arýi irundy pegua ára, opa hag̃uáicha ary 1453-pe, Constantinopla muralla-kuéra ho’áramo. 1449 ohechauka peteĩ ñemotĩ, ha 1453-pe muralla-kuéra ho’a ha peteĩ reino opa.
Death of Mohammed
Mohammed Mano hag̃ua
One of the two five-month periods begins with the death of Mohammed, who is identified as the “king that was over them” in verse eleven.
Peteĩ umi mokõi período irundy ha peteĩ jasy pukukue guive oñepyrũ Mahoma mano reheve, haʼe oñemombeʼúva “mburuvicha guasu oĩ vaʼekue hiʼári” ramo pe versíkulo once-pe.
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.
Ha oguereko hikuái peteĩ mburuvicha hi’ári kuéra, ha’éva pe ánhel yvykua pypuku’ỹmegua, héra hebreo ñe’ẽme ha’e Abadón, ha griego ñe’ẽme katu héra Apolión.
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.
Huvichakuéra ruvicha vaʼekue Mahoma, pórke haʼe oñemombeʼu porãma pe peteĩha versíkulope; upévare ndahaʼéi ambue figura islámica, haʼe hína Mahoma pe mburuvicha guasu, ha peteĩ mburuvicha guasu haʼe peteĩ tetãnguéra sãmbyhy, ha Islam haʼe Mahoma rréino.
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.
Ha pe ánhel ombopúma, ha ahecha peteĩ mbyja ho’áva yvágagui yvy ári; ha chupe oñeme’ẽ pe yvykua pypuku’ỹva lláve. Ha’e oipe’a pe yvykua pypuku’ỹva; ha osẽ pe yvykua guive peteĩ tatatĩ, peteĩ horno tuicháva ratatĩicha; ha kuarahy ha yvytu pytũmby pe yvykua ratatĩ rupi. Ha pe tatatĩgui osẽ tuku kuéra yvy ári; ha chupekuéra oñeme’ẽ pokatu, umi teju jagua yvy arigua oguerekoháicha pokatu. Apocalipsis 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 identifies the rise of a bottomless pit power.
Peteĩha ha mokõiha ñembyasy jevyjey mbohapyha ñembyasýpe ojoja peteĩha ha mokõiha ánhel jevyjey rehe mbohapyha ánhel ryepýpe. Mahoma, mburuvicha guasu, oñeme'ẽ chupe pe llave ombotypykuaa hag̃uáicha pe yvykua ipypuku'ỹvape, ha 9/11 ohechauka araka'épa pe mbohapyha ánhel oñemombarete. Upérõ Cristo, pe ánhel mbarete guasu ramo, oguejy Balam ñembokuaapy peteĩha oguahẽvo marandu proféticape. Upéi pe yvykua ipypuku'ỹva ojepe'a, ha Islam oiko jey ko yvy rembiasápe peteĩ mba'e guasu ramo. Upéi Cristo ogueraha ijypórape jey umi tape yma guarépe Jeremías rehegua, ha pe mbohapyha ñembyasy ha mbohapyha ánhel marandu oñepyrũ oñehendu. Ary 2015-pe, Trump omombe'u ijehegui oisẽseha mburuvicharã, upéicha omoñemýivo umi dragón pokatu globalista, ha pe yvykua ipypuku'ỹva upéi omosẽ pe ateísmo ipahápe ojukáva Trump-pe Sodoma ha Egipto kállepe. Pe arateĩ léi jave, pe mymba, pe poteĩha ha oúva umi siete-gui, ojupi pe yvykua ipypuku'ỹvagui. Pe ñemokyre'ỹ ñepyrũ ára umi cien cuarenta y cuatro mil rehegua ha ipaha ohechauka peteĩ pokatu yvykua ipypuku'ỹvagui oikóvo.
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.
Pe mymba recha vaekue, ha ndaipóri koʼág̃a; ha ojupi vaerã yvykua pypukuʼỹme guive, ha ohóta ñehundihápe. Ha umi oikóva yvy ape ári oñemondýita, umi héra ndojehaírivaʼekue tekove kuatiápe yvy oñemoñepyrũ mboyve, ohechávo pe mymba recha vaekue, ndaipóriha koʼág̃a, ha upéicharõ jepe oĩha. Apocalipsis 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.
Islam ha’e pe llave oipe’áva pe yvykua pypuku’ỹva 9/11-pe ha avei oipe’áva pe yvykua pypuku’ỹva pe léi domingo jave. Pe sellado ára mbytépe, pe dragón-mymba globalismo rehegua avei osẽ pe yvykua pypuku’ỹvagui.
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.
Ha oikopa vove hekopete hag̃ua hikuái imombeʼupy, pe mymba osẽva yvykua pypukuete rehegua ojapóta hendivekuéra ñorairõ, ipuʼakáta hesekuéra ha ojukáta chupekuéra. Apocalipsis 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 that 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.
Pe llave ombojuru hag̃ua umi mbohapy tape rechaukaha peteĩ mbarete oúva pe yvykua pypukúgui oñeme’ẽkuri Mohammed-pe, pe mburuvicha guasu reino Islam rehegua. Pe ñorairõ Nineveh-pe ary 627-pe ohechauka peteĩ ñorairõ mokõi mbarete apytépe omokangy hag̃ua mokõivéva pe ñorairõhárape, ha upéva oheja hag̃ua Islam pya’e hag̃uáicha opu’ã mbaretépe. Pe llave ojere 9/11-pe ha Islam ñemopu’ã oñepyrũ, jepe upe rire pya’e oñejoko. Pe ñorairõ Nineveh-pe oñetipifika 9/11-pe, upépe Islam ñemopu’ã oñepyrũraka’e pe ánhel ipoderósova oguejy ramo omyesakã hag̃ua yvy Iñemimbipa reheve, ha pe mbyja, he’iséva mensahéro, ho’a avei yvágagui. Pe ñorairõ Nineveh-pe oñetipifika avei pahaite gotyo, pe léi domingo og̃uahẽ vove ha pe mokõiha ára pytũ puku rehegua oñepyrũ jey ramo, pe tatachy religión islámica rehegua ojaho’i rupi kuarahy.
Exeter
Exeter
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 begins. 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.
Pe léi dominical ojehechauka typológicamente pe marandu sapukái pyhare mbytegua og̃uahẽ ramo guare pe aty campestre Exeter-pe. Upérõ oñepyrũ umi movimiento paha omoĩ hag̃ua pe mymba ra’ãnga. Pe ñemoheñói, térã pe ñemopu’ã pe ta’ãnga rehegua, oñepyrũ 9/11-pe; ha pe periodo paha hag̃ua, pe periodo marandu sapukái pyhare mbytegua ñemombe’u rehegua, ha’e avei peteĩ fractal opaite pe periodo pe ta’ãnga ñemoheñói rehegua, oñepyrũva’ekue 9/11-pe. Pe ñepyrũ orrepresenta pe paha. Pe ñembyasy peteĩha ohechauka typológicamente pe ñembyasy mbohapyha, oĩháicha pe ánhel peteĩha ohechauka typológicamente pe ánhel mbohapyha. Pe ñorairõ Nínive-pe pe tiempo sellado paha hag̃ua, ombojekuaa pe ñorairõ Nínive-pe pe ñepyrũme. Pe ñorairõ Nínive-pe pe léi dominical aja, ha’e pe tiempo sellado paha, oñepyrũva’ekue 9/11-pe; ha katu ha’e avei pe periodo marandu sapukái pyhare mbytegua ñemombe’u rehegua paha. Upévare pe ñorairõ Nínive-pe ojehechauka typológicamente pe sapukái pyhare mbytegua ñemombe’u ñepyrũme, upéva ombojekuaáva umi tembiapo paha pe mymba ra’ãnga ñemoheñóipe Estados Unidos-pe; ha pe léi dominical-pe oñepyrũ pe mymba ra’ãnga ñemoheñói mundo tuichakuére. Nínive ha’e pe clave ombojoajúva umi línea opaichagua ojuhúva hikuái iñemohu’ã perfectova pe tembiasakue ñemiguápe pe versículo cuarenta-pe.
We will proceed further in the next article.
Ñamotenondéta vove pe artíkulo oútavape.