627, 632 and 637
627, 632 thiab 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.
“Yawm sij” uas qhib lub qhov taub uas tsis muaj qab yog kev sib ntaus ntawm Nineveh, uas tau tiav rau xyoo 627, tsib xyoos ua ntej Mohammed tuag rau xyoo 632. Tsib xyoos tom qab, rau xyoo 637, cov tub rog Muslim txeeb tau lub nroog peev ntawm Persia, uas yog ib ntawm ob lub hwj chim loj tshaj hauv ntiajteb uas tau koom rau hauv kev sib ntaus ntawm Nineveh. Qhov xwm txheej no tau hloov qhov kev sib npaug ntawm lub hwj chim hauv Middle East mus heev kawg. Kev sib ntaus ntawm Nineveh rau xyoo 627 tau ua rau lub teb chaws Persian poob zog, thiab kaum xyoos tom qab ntawd, lub teb chaws Persian thiaj li xaus lawm.
Humiliation—782
Kev Txo Qis—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.
Ib puas tsib caug xyoo tom qab Mohammed tuag rau xyoo 632, hauv Abbasid Kev Tsov Rog xyoo 782, pab tub rog Abbasid (raws li tau tshaj tawm tias muaj kwv yees li 95,000 leej) tau pib ib qho kev txeeb loj heev nkag mus rau thaj av Byzantine hauv Asia Minor (Turkey niaj hnub no). Lawv txav mus txog plaws rau Chrysopolis, nyob ncaj qha hla Bosporus Strait ntawm Constantinople—los ze heev rau lub peev Byzantine. Cov Byzantine, nyob hauv qab Empress Irene, raug ib qho kev swb hnyav. Vim li ntawd, cov Byzantine raug yuam kom kos npe rau ib daim ntawv sib haum nres rog peb xyoos uas txaj muag heev, lees pom zoo them ib qho se xyoo loj heev (kwv yees li 70,000–90,000 nyiaj kub dinars) thiab muab tej tsoos tsho txhob lo lo ntxhuav thiab cov neeg raug tuav cia ua tim khawv. Qhov kev tawm tsam no yog ib qho ntawm cov kev txeem nkag ntawm Abbasid uas loj tshaj thiab vam meej tshaj plaws rau hauv tej thaj av Byzantine thaum xyoo pua 8. Nws qhia tawm txog lub hwj chim uas tab tom loj hlob ntawm Abbasid Caliphate thiab kev poob qis uas tseem txuas ntxiv mus ntawm Byzantine Empire.
Five months
Tsib Hlis
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.
Hauv Tshwm Sim tshooj cuaj, “tsib lub hlis” uas sib npaug rau ib puas tsib caug xyoo raug hais ob zaug; ib zaug hauv nqe tsib thiab dua ib zaug hauv nqe kaum.
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.
Thiab tau raug pub rau lawv kom tsis txhob tua lawv, tiamsis kom lawv raug tsim txom tsib lub hlis; thiab lawv txoj kev tsim txom zoo ib yam li txoj kev tsim txom ntawm ib tug nab quas tsov tom neeg. Thiab nyob rau hauv cov hnub ntawd neeg yuav nrhiav kev tuag los yuav nrhiav tsis tau; thiab yuav ntshaw kom tuag, los kev tuag yuav khiav tawm ntawm lawv mus. Thiab cov kooj ntawd lub cev zoo li nees uas npaj txhij rau rog; thiab saum lawv taub hau muaj yam zoo li mom vaj ntxwv zoo li kub, thiab lawv ntsej muag zoo li ntsej muag neeg. Thiab lawv muaj plaub hau zoo li pojniam cov plaub hau, thiab lawv cov hniav zoo li tsov ntxhuav cov hniav. Thiab lawv muaj hlau thaiv hauv siab, zoo li hlau thaiv ua los ntawm hlau; thiab lub suab ntawm lawv tis zoo li lub suab tsheb nees uas muaj nees coob coob khiav mus rau rog. Thiab lawv muaj tw zoo li nab quas tsov, thiab muaj koob nkaug nyob hauv lawv tw; thiab lawv lub hwjchim yog ua kom neeg raug mob tau tsib lub hlis. Tshwmsim 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.
Muaj ob ntu sijhawm cev Vajtswv lus uas sib txawv, txhua ntu ntev ib puas tsib caug xyoo, nyob hauv lub raj ncas thib tsib ntawm Tshwmsim cuaj. Thawj ntu pib ntawm kev tuag ntawm Mohammed xyoo 632 mus txog rau kev poob ntsej muag ntawm Huab Tais Poj Niam Irene ntawm Loos Sab Hnub Tuaj xyoo 782. Tshooj cuaj qhia txog kev sawv los ntawm Islam hauv ib txoj kev ntxaws heev. Txij thaum kev koom ua ib ntawm cov xeem xyoo 606, mus rau kev sib ntaus ntawm Nineveh xyoo 627, mus rau kev tuag ntawm Mohammed xyoo 632, ces mus rau kev swb ntawm Persia xyoo 637, kev sawv thiab kev poob ntawm Islam raug taug qab kom meej hauv Vajtswv Txoj Lus cev Vajtswv lus. Islam ntawm Arabia yog lub hwj chim nyob hauv thawj zaj cev Vajtswv lus ib puas tsib caug xyoo ntawm kev tsim txom. Kev koom ua ib ntawm cov xeem los ntawm Mohammed xyoo 606; ces kev sib ntaus “yuam sij” ntawm Nineveh xyoo 627, tom qab ntawd yog Mohammed qhov kev twv hais txog kev kawg ntawm ob lub tebchaws Persia thiab Loos kwv yees xyoo 628, ces txuas mus rau nws txoj kev tuag xyoo 632. Cov hnub tim no sawv cev rau ib kab xwm txheej tshwj xeeb hauv keeb kwm ntawm Islam.
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.
Ib puas tsib caug xyoo tom qab Mohammed tuag hauv 632, lub hauv paus hwj chim ntawm Islam tau hloov ntawm Arabia mus rau Turkey, thaum nws thawb Eastern Rome rov qab mus txog rau Constantinople. Thawj txoj kev txom nyem sawv cev rau Islam ntawm Arabia, thiab txoj kev txom nyem thib ob sawv cev rau Islam ntawm Turkey. Hauv thawj txoj kev txom nyem, ob qho lus faj lem txog ib puas tsib caug xyoo qhia qhov txawv txav ntawm Islam ntawm Arabia thiab Islam ntawm Turkey, ib yam li tau sawv cev rau hauv qhov txawv ntawm tib qhov tseeb ntawd ntawm thawj thiab txoj kev txom nyem thib ob.
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.
Thawj ib puas tsib caug xyoo thawj zaug tau pib nrog kev poob ntawm Persia thiab tau xaus thaum Loos raug kaw nyob hauv cov phab ntsa ntawm Constantinople. Lub sijhawm thib ob ntawm ib puas tsib caug xyoo tau pib nrog Osman txoj kev yeej ntawm Nicomedia (uas kuj hu ua Ottman). Kev yeej ntawm Ottoman ntawm Nicomedia yog hais txog Kev Ntes Ncig Nicomedia (niaj hnub no yog İzmit, Turkey), uas tau tshwm sim txij xyoo 1333 mus txog 1337 thaum Sultan Orhan Gazi (tus tub ntawm Osman I, tus tsim Ottoman Beylik), tau tsa kev ntes ncig lub nroog Byzantine tseem ceeb hu ua Nicomedia. Lub nroog ntawd tau tiv taus tau ntau xyoo, tiamsis thaum kawg tau zwm rau xyoo 1337 vim kev tshaib nqhis thiab kev tsis muaj khoom txaus. Cov tub rog Byzantine uas zov lub nroog raug tso cai kom tawm mus rau Constantinople. Nicomedia yog ib lub chaw tiv thaiv loj kawg ntawm Byzantine nyob hauv Asia Minor (Anatolia). Nws txoj kev poob tau ua rau Byzantine txoj kev tswj hwm nyob rau feem ntau ntawm sab hnub poob Anatolia xaus lawm tiag. Qhov kev yeej no tau pub rau Ottoman muaj peev xwm los txhim kho lawv lub hwj chim kom ruaj khov hauv Bithynia thiab nthuav dav ntxiv mus rau ntawm Bosporus Strait. Nws yog ib theem tseem ceeb loj uas coj mus rau qhov kawg Ottoman kev txeeb yeej Constantinople (uas tau tshwm sim ntau tshaj ib puas xyoo tom qab ntawd, xyoo 1453). Kev ntes ncig ntawd feem ntau raug saib tias yog ib qho ntawm cov kev yeej ntxov tseem ceeb uas tau hloov lub Ottoman beylik me ntawd mus ua ib lub zog hauv cheeb tsam uas tab tom sawv loj hlob.
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.
Thaum lub sijhawm thib ob uas muaj ib puas tsib caug xyoo nyob hauv lub suab raj thawj xaus rau hnub tim 27 Lub Xya hli ntuj, 1449, tus Constantine kawg tau nrhiav kev tso cai ntawm tus sultan Islamic kom nce mus zaum saum lub zwm txwv ntawm Loos Sab Hnub Tuaj, yog li raug tib yam kev txaj muag uas Poj Huab Tais Irene raug thaum kawg ntawm thawj ib puas tsib caug xyoo ntawm ob lub sijhawm “tsib lub hlis” hauv Tshwmsim tshooj cuaj. Kev txaj muag ntawm ‘Poj Huab Tais Irene’ thiab kuj ntawm ‘Constantine tus kawg’ ntawd yog tus qauv yav dhau los qhia txog kev txaj muag tom qab ntawm cov Ottoman, thaum thaum xaus ntawm lub sij hawm faj lem ntawm txoj kev txom nyem thib ob lawv tau nrhiav kev tiv thaiv ntawm plaub lub hwj chim loj nyob sab Europe tawm tsam kev hem thawj ntawm tim Lyiv teb chaws.
The Pantheon
Lub Tsev Teev Ntuj Ntau Tswv
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.
Cov thawj coj thaum chiv thawj tau nkag siab thiab qhuab qhia kom raug tias lo lus “the place of his sanctuary was cast down” hauv Daniyees yim nqe kaum ib tau ua tiav los ntawm Constantine.
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.
Muaj tseeb, nws tau tsa nws tus kheej kom loj mus txog rau Tus Tub Vaj Ntxwv ntawm pab tub rog, thiab los ntawm nws txoj kev txi niaj hnub raug muab tshem tawm, thiab qhov chaw ntawm nws lub chaw dawb huv raug rhuav pov tseg.
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.
“Lub chaw dawb huv” uas raug txheeb no yog lub tuam tsev Pantheon nyob hauv lub nroog Loos, thiab “qhov chaw ntawm” lub tuam tsev ntawd yog Loos. Loos raug “ntog pov tseg” los ntawm Constantine thaum nws xaiv hloov lub peev ntawm nws lub teb chaws vajntxwv mus rau Constantinople rau xyoo 330. Nqe kaum ib txuas nrog Tshwm Sim tshooj kaum peb, thiab nqe ob tab tom txheeb tib cov xwm txheej ntawd.
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.
Thiab tus tsiaj nyaum uas kuv pom ntawd zoo li ib tug tsov txaij, thiab nws ob txhais taw zoo li ob txhais taw dais, thiab nws lub qhov ncauj zoo li lub qhov ncauj tsov ntxhuav; thiab tus zaj muab nws lub hwj chim, thiab nws lub zwm txwv, thiab txoj cai loj rau nws.
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.
Tus zaj yog lub tebchaws Loos uas pe dab mlom, thiab lub tebchaws Loos uas pe dab mlom ntawd tau muab nws lub “zwm txwv” ntawm txoj cai kav rau lub koom txoos Loos nyob rau xyoo 330, thaum nws tsiv lub peev mus rau sab hnub tuaj; li no nws thiaj tso ib qho chaw khoob ntawm hwjchim tseg, uas lub koom txoos papal thiaj zoo siab siv kom tau txiaj ntsig. Thaum peb pib kab keeb kwm ntawm Loos sab hnub tuaj txij xyoo 330 mus txog 1453, peb pom tias thaum pib ntawm zaj lus faj lem hais txog Loos sab hnub tuaj, lub nroog Loos raug txo hwjchim vim Constantine tsis lees txais Loos lawm. Qhov kev txo hwjchim ntawd rov muaj dua nrog Huab Tais Pojniam Irene nyob rau xyoo 782, thaum xaus thawj ib puas tsib caug xyoo ntawm kev tsim txom. Ob qhov kev txo hwjchim ntawd rov muaj dua los ntawm Constantine tus kawg.
Peculiar Rise and Falls
Kev Sawv Cev thiab Kev Poob Uas Tshwj Xeeb
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.”
Lub suab raj thib tsib thiab thib rau ntawm Tshwmsim cuaj nthuav qhia tej ncauj lus ntxaws txog kev poob ntawm Loos sab hnub tuaj, thaum tib lub sijhawm kuj sau tseg txog kev sawv thiab kev poob ntawm Islam. Kev tshoov siab qhia rau peb kom kawm txog “kev sawv thiab kev poob” ntawm cov tebchaws nyob hauv cov ntawv Daniyees thiab Tshwmsim. Cov tebchaws ntawd muaj lawv tus kheej tej yam ntxwv tshwj xeeb uas txuas nrog lawv tej “kev sawv thiab kev poob” uas txawv txav. Kev poob ntawm Yudas tau tshwm sim los ntawm peb zaug kev tawm tsam rau Yeluxalees. Cov Henplais raug coj mus rau Npanpiloo thiab yuav rov qab los raws li peb daim lus txib, uas yuav pib lub sijhawm 2,300 xyoo uas coj mus txog rau peb tug timtswv nqes los rau hauv keeb kwm txij xyoo 1798 mus txog 1844. Npanpiloo poob rau hauv ib hmos xwb. Loos tawg ua tej ntu, thiab nyob hauv qhov kev tawg ntawd ob yam ntawm Loos raug nthuav tawm raws li qhov chaw hu ua Loos sab hnub poob lossis Loos sab hnub tuaj. Kev sawv thiab kev poob ntawm lub tebchaws Ptolemaic thiab lub tebchaws Seleucid hauv thawj feem peb ntawm Daniyees kaum ib yog tus qauv qhia txog kev sawv thiab kev poob ntawm Loos papal. Qhov lus timkhawv ntawd tsuas yog qhov xaus ntawm zaj keeb kwm txog Alexander thiab kev tawg yaj ntawm Kili tebchaws. Tsis zoo li Loos, Kili tau faib ua plaub ntu uas thaum kawg hloov mus ua ob. Loos tau faib ua sab hnub tuaj thiab sab hnub poob, thiab tom qab ntawd Loos sab hnub poob raug faib ua peb yam nyob rau hauv lus faj lem, sawv cev rau Loos txoj kev tswj hwm peb-txheej. Rau Loos sab hnub tuaj, Constantine faib nws lub nceeg vaj rau nws peb tug tub. Pom tseeb tias Loos sab hnub poob thiab Loos sab hnub tuaj yog ob txoj kab sib txig uas sawv cev rau pawg ntseeg Loos thiab lub xeev Loos. Nrog rau qhov kev faib ua ob ntawd tseem muaj ib qho kev faib ua peb ntxiv thiab. Kili yog plaub mus ua ob, Npanpiloo yog ib hmos, Yudas yog peb zaug kev tawm tsam. Hos nrog Islam, lawv “kev sawv” raug piav raws li ib qho “kev tso tawm,” hos lawv “kev poob” yog ib qho “kev txwv cia.”
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.
Lawv txoj kev sawv los tau pib nrog Mohammed thiab lawv raug txwv tseg rau hnub tim 11 Lub Yim Hli, 1840. Lawv raug tso tawm thiab tam sim ntawd rov raug txwv tseg rau 9/11. Tsis ntev no lawv tau raug tso tawm rau hnub tim 7 Lub Kaum Hli, 2023, thiab txij thaum ntawd los lawv tau raug txwv tseg hauv Gaza. Islam yuav rov raug tso tawm dua kom cim txog kev tsa tsa tus duab ntawm tus tsiaj qus. Txoj kab keeb kwm yaj saub ntawm Islam uas raug sawv cev hauv tshooj cuaj mus txog tshooj kaum ib hauv phau Ntawv Qhia Tshwm, qhia txog keeb kwm yaj saub ntawm Islam ntawm txoj kev ceeb thib peb. “Keeb kwm yaj saub ntawm Islam ntawm txoj kev ceeb thib peb” kuj raug sawv cev los ntawm tus tim tswv xya thiab kuj yog tus tim tswv thib peb. Tus tim tswv thib peb tau los txog rau hnub tim 22 Lub Kaum Hli, 1844, thaum tus tim tswv xya pib nrov suab. Tus tim tswv thib peb thiab txoj kev ceeb thib peb tau los txog rau hauv keeb kwm yaj saub thaum 9/11. Txij 9/11 mus txog rau txoj cai Hnub Caiv, keeb kwm yaj saub ntawm txoj kev ceeb thawj thiab txoj kev ceeb thib ob tau thiab tseem tab tom rov ua dua.
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.
“Tus yuam sij” ntawm kev sib ntaus ntawm Nineveh coj ob lub hwj chim, Loos thiab Persia, los rau hauv kev sib txuas ncaj qha thiab tsis sib cais tau nrog Islam. Nineveh qhia kom meej dua li lwm nqe Vajluskub twg txog txoj kev poob zuj zus ntawm Loos sab hnub poob thiab Loos sab hnub tuaj.
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.
Helauj yog ib lub cim ntawm tus zaj; nws tab tom sawv cev rau Loos. Tus zaj nyob rau thaum kawg ntawm lub ntiajteb yog Koom Haum Tebchaws. Thaum txog txoj cai Hnub Xaiv, lub nceeg vaj thib rau poob lawm, lub nceeg vaj thib xya pib, tiam sis lawv muab lawv lub nceeg vaj rau lub nceeg vaj thib yim rau ntawm lawv tus kheej rooj mov hnub yug. Lub nceeg vaj thib xya nyuam qhuav yug los, thiab tam sim ntawd nws pom zoo muab nws lub nceeg vaj rau tus niam ntiav Npanpiloo rau ib teev, raws li qhov uas Helauj tau ua ua qauv tseg thaum nws cog lus yuav muab txog ib nrab ntawm nws lub nceeg vaj rau Xaloos.
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.
Nyob rau qhov chaw uas Tebchaws Meskas poob lawm, lub Koom Haum Tebchaws Ntiaj Teb thiaj yug los, thiab kev sib koom ua peb txheej raug coj los siv. Helauj yog tus zaj, thiab Helau-dias yog txoj kev papacy, hos Tebchaws Meskas yog Salome. Helauj tau nyob hauv ib txoj kev sib yuav koom tes uas txhaum cai, rau qhov nws tau yuav nws tus kwv tus pojniam, thiab nyob rau theem yaj saub nws tau nyob hauv ib txoj kev sib deev nrog Salome uas yog kev txhaum ntshav, rau qhov nws pom tseeb tias nws ntshaw nws thaum nws tab tom seev cev. Tus zaj muaj kev sib raug zoo nrog ob leeg niam thiab ntxhais. Qhov no yog yam tseem ceeb uas yuav tsum pom thaum koj txiav txim tias Loos sab hnub poob thiab Loos sab hnub tuaj sawv cev rau kev txawj ntse hauv pawg ntseeg thiab kev txawj ntse hauv xeev raws li. Loos, lub nceeg vaj thib plaub ntawm yaj saub hauv Phau Vajlugkub, tau muab txoj papacy tsa rau saum lub zwm txwv hauv txoj kev yaj saub, thiab hauv kev ua li ntawd nws tau ua ib yam piv txwv rau Tebchaws Meskas uas yuav tsa txoj papacy rov qab rau saum lub zwm txwv dua ib zaug ntxiv.
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.
Kev ploj zuj zus ntawm Loos sab hnub poob txij xyoo 330 mus txog 476 sawv cev rau kev ploj zuj zus ntawm Tebchaws Meskas txij xyoo 1798 mus txog rau txoj cai Sunday. Xyoo “330” thiab xyoo “1798” ob leeg yog tej cim qhia yav tom ntej hu ua “lub sijhawm teem tseg” lossis “lub sijhawm kawg” hauv phau Daniyee. Xyoo 330 cim txog qhov pib ntawm Loos sab hnub poob thiab sab hnub tuaj. Qhov xaus ntawm nkawd ob leeg yog kev txo hwj chim ntawm tus thawj coj Loos, ib yam li Constantine tau txo hwj chim lub nroog Loos thaum chiv keeb. Xyoo 476 yog qhov kawg ntawm ib ntu yaj saub uas cim qhia tias lub qauv nom tswv muaj meej mom ntawm Loos tau tawg tag raws li peb theem. Ib ntu uas pib nrog lub nroog raug tsis lees txais hauv xyoo 330 tau txuas ntxiv mus nrog kev txo hwj chim ntawm lawv tag nrho lub qauv nom tswv—lawv lub koom pheej muaj koob meej, uas tau yog qhov chaw khav theeb loj tshaj plaws rau Loos thaum ub, raug rhuav tshem—thiab thaum kawg mus txog xyoo 476, thaum yuav tsis muaj ib tug kav Loos twg ntxiv uas yog los ntawm ib txoj ntshav Loos tiag. Ob txoj kab ntawm Loos pib hauv xyoo 330, thiab nqe lus uas ob txoj kab ntawd raug muab nthuav tawm kuj suav nrog ob txoj kab yaj saub ntawm tsib hlis. Txoj kab ntawm Loos sab hnub poob pib thiab xaus nrog kev txo hwj chim zuj zus. Txoj kab ntawm Loos sab hnub tuaj pib thiab xaus nrog kev txo hwj chim zuj zus hauv xyoo 1449, thaum Constantine tus kawg thov kev tso cai los kav.
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.
Ib lub sijhawm tsib lub hli coj mus txog qhov kawg ntawm Arabic Islam raws li qhov chaw tsom ntawm tej lus faj lem thiab qhov pib ntawm Turkish Islam nyob rau xyoo 782. Nyob rau hnub ntawd Huab Tais Poj Niam Irene raug txaj muag poob ntsej muag, raws nraim li kev txaj muag poob ntsej muag ntawm Constantine tus kawg ntawm qhov kawg ntawm zaj lus faj lem thib ob ntawm tsib lub hli. Muaj ob zaj lus faj lem ntawm tsib lub hli nyob hauv ib zaj piav qhia uas muaj kaum tsib nqe. Ib zaj nthuav qhia keeb kwm ntawm Islam ntawm Arabia, hos lwm zaj yog Islam ntawm Turkey. Ob zaj no xaus nrog kev txaj muag poob ntsej muag ntawm Loos sab hnub tuaj. Qhov xaus ntawm ib zaj lus faj lem tau ua tiav los ntawm ib tug poj niam raug txaj muag poob ntsej muag thiab lwm zaj los ntawm ib tug txiv neej. Kab saum kab lawv qhia txog ib qho kev txaj muag poob ntsej muag ntawm pawg ntseeg thiab ntawm lub xeev ntawm Loos sab hnub tuaj. Ob qho kev txaj muag poob ntsej muag no raug coj los txog los ntawm Islam ntawm thawj txoj kev txom nyem. Kev txaj muag poob ntsej muag ntawm Constantine tus kawg nyob rau xyoo 1449 pib ib lub sijhawm plaub xyoos uas xaus rau xyoo 1453, nrog rau phab ntsa ntawm Constantinople vau los. Xyoo 1449 sawv cev rau ib qho kev txaj muag poob ntsej muag, hos xyoo 1453 phab ntsa vau los thiab ib lub nceeg vaj xaus lawm.
Death of Mohammed
Kev Tuag ntawm Mohammed
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.
Ib lub sijhawm tsib-hlis ntawm ob lub ntawd pib nrog kev tuag ntawm Mohammed, tus uas raug qhia tias yog “vajntxwv uas kav lawv” nyob rau hauv nqe kaum ib.
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.
Thiab lawv muaj ib tug vajntxwv kav lawv, uas yog tus timtswv saum ntuj ceeb tsheej ntawm lub qhov tob uas tsis muaj chaw kawg; nws lub npe hauv lus Henplais yog Abaddon, tab sis hauv lus Kili muaj nws lub npe hu ua Apollyon.
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.
Tus vajntxwv uas kav lawv yog Mohammed, rau qhov nws raug qhia meej nyob hauv nqe ib lawm, yog li ntawd nws tsis yog ib tug thawj coj Islam lwm tus; nws yog Mohammed tus vajntxwv, thiab vajntxwv txhais tau tias ib lub nceeg vaj, thiab Islam yog Mohammed lub nceeg vaj.
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.
Ces tus timtswv thib tsib thiaj tshuab raj nrov, thiab kuv pom ib lub hnub qub poob saum ntuj los rau hauv ntiajteb: thiab tus yuam sij rau lub qhov tob uas tsis muaj chaw kawg tau muab rau nws. Thiab nws qhib lub qhov tob uas tsis muaj chaw kawg; ces pa luam yeeb txawm nce tawm hauv lub qhov ntawd, ib yam li pa luam yeeb ntawm ib lub cub tawg loj; thiab lub hnub thiab huab cua txawm tsaus ntuj vim yog pa luam yeeb ntawm lub qhov ntawd. Thiab tawm hauv cov pa luam yeeb ntawd txawm muaj kooj tuaj rau saum ntiajteb: thiab hwjchim tau muab rau lawv, ib yam li cov kab laug sab hauv ntiajteb muaj hwjchim. Qhia Tshwm 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.
Kev rov hais dua txog thawj txoj kev txom nyem thiab txoj kev txom nyem thib ob nyob hauv txoj kev txom nyem thib peb, yog ib yam sib luag nrog kev rov hais dua txog thawj tug tim tswv thiab tug tim tswv thib ob nyob hauv tug tim tswv thib peb. Mohammed, tus vajntxwv, tau txais tus yuam sij qhib lub qhov tob uas tsis muaj qab, thiab 9/11 qhia meej txog lub sijhawm uas tug tim tswv thib peb tau txais hwjchim. Ces Khetos, raws li tus tim tswv muaj hwjchim loj, nqes los thaum thawj zaug kev ntaus ntawm Balaam tuaj txog hauv keeb kwm yaj saub. Tom qab ntawd lub qhov tob uas tsis muaj qab tau qhib, thiab Islam rov los ua ib qho ntsiab lus hauv keeb kwm ntiaj teb dua. Ces Khetos coj Nws haiv neeg rov qab mus rau tej qub kev ntawm Yelemis, thiab zaj lus ntawm txoj kev txom nyem thib peb thiab tug tim tswv thib peb tau pib raug tshaj tawm. Xyoo 2015, Trump tshaj tawm nws lub hom phiaj los sib tw ua thawj tswj hwm, yog li ntawd thiaj ua rau tej hwjchim zaj ntiaj teb no sawv ntxhov, thiab lub qhov tob uas tsis muaj qab ces tso tawm txoj kev tsis lees paub Vajtswv uas thaum kawg tua Trump hauv tej kev ntawm Sodom thiab Iyiv. Thaum txog txoj cai Hnub Caiv, tus tsiaj qus uas yog tus thib yim uas yog ntawm xya tus yuav nce tawm hauv lub qhov tob uas tsis muaj qab los. Qhov pib ntawm lub sijhawm muab cim rau ib puas plaub caug plaub txhiab leej thiab qhov xaus qhia meej txog kev sawv ntawm ib lub hwjchim ntawm lub qhov tob uas tsis muaj qab.
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.
Tus tsiaj qus uas koj pom ntawd, yav tas los nws muaj lawm, nim no tsis muaj lawm; thiab nws yuav nce tawm hauv lub qhov tob uas tsis muaj qab, thiab mus rau kev puam tsuaj: thiab cov uas nyob hauv ntiajteb yuav xav tsis thoob, yog cov uas lawv lub npe tsis tau sau cia rau hauv phau ntawv txojsia txij thaum lub hauv paus ntawm lub ntiajteb raug tsim los, thaum lawv pom tus tsiaj qus uas yav tas los muaj lawm, nim no tsis muaj lawm, thiab tseem muaj nyob. Tshwmsim 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.
Kev Islam yog tus yuam sij uas qhib lub qhov tob uas tsis muaj qab rau hnub 9/11 thiab uas qhib lub qhov tob uas tsis muaj qab thaum txoj cai Hnub Caiv. Nyob hauv nruab nrab ntawm lub sijhawm muab lub cim ntim, tus zaj-tsiaj qus ntawm kev ntiajteb ib leeg kuj tau tawm hauv lub qhov tob uas tsis muaj qab thiab.
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.
Thaum lawv ua tiav lawv zaj lus tim khawv lawd, tus tsiaj qus uas nce tawm hauv lub qab ntuj tob tsis muaj chaw xaus yuav tuaj ua rog tawm tsam lawv, thiab yuav kov yeej lawv, thiab tua lawv. Qhia Tshwm 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.
Tus yuam sij uas qhib tag nrho peb lub cim kev ntawm ib lub hwj chim los hauv lub qhov tob uas tsis muaj chaw kawg raug muab rau Mohammed, tus vajntxwv ntawm lub nceeg vaj Islam. Tsov rog ntawm Nineveh xyoo 627 sawv cev rau ib tsov rog nruab nrab ntawm ob lub hwj chim uas ua rau ob tog tub rog qaug zog tas lawm, uas tso cai rau Islam sawv los muaj hwj chim sai heev. Tus yuam sij raug tig rau hnub 9/11 thiab Islam txoj kev sawv los pib, txawm li cas los xij tsis ntev tom qab ntawd nws raug txwv tseg. Tsov rog ntawm Nineveh raug ua yam ntxwv rau ntawm 9/11, rau qhov Islam txoj kev sawv los tau pib nyob ntawd thaum tus tim tswv loj nqes los kom ua rau lub ntiajteb kaj nrog Nws lub yeeb koob, thiab lub hnubqub, uas txhais tias tubtxib, kuj poob saum ntuj los thiab. Tsov rog ntawm Nineveh kuj raug ua yam ntxwv rau thaum kawg, thaum txoj cai hnub Sunday los txog thiab lub caij nyoog thib ob ntawm Tsaus Ntuj Nruab Nrab pib raws li pa luam yeeb ntawm kev ntseeg Islam npog tsaus lub hnub.
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.
Txoj cai hnub Sunday raug ua qauv qhia thaum zaj lus ntawm lub suab quaj thaum ib tag hmo tuaj txog rau hauv lub rooj sib txoos pw hav zoov Exeter. Ces cov kev txav kawg ntawm kev tsa tsa tus duab ntawm tsiaj qus thiaj pib. Kev tsim, lossis kev tsa tsa tus duab ntawd, tau pib txij 9/11 los, tiamsis thaum kawg ntawm lub sijhawm ntawd, lub sijhawm ntawm kev tshaj tawm lub suab quaj thaum ib tag hmo kuj yog ib daim fractal ntawm tag nrho lub sijhawm ntawm kev tsim tus duab ntawd uas tau pib ntawm 9/11. Qhov pib sawv cev rau qhov kawg. Kev txom nyem thawj zaug ua qauv qhia txog kev txom nyem thib peb, ib yam li tus tim tswv thawj zaug ua qauv qhia txog tus tim tswv thib peb. Tsov rog ntawm Nineveh thaum kawg ntawm lub sijhawm muab khi ntim, qhia txog tsov rog ntawm Nineveh thaum pib. Tsov rog ntawm Nineveh thaum txoj cai hnub Sunday, yog qhov kawg ntawm lub sijhawm muab khi ntim uas tau pib ntawm 9/11, tiamsis nws kuj yog qhov kawg ntawm lub sijhawm ntawm kev tshaj tawm lub suab quaj thaum ib tag hmo thiab. Vim li ntawd tsov rog ntawm Nineveh raug ua qauv qhia thaum pib ntawm kev tshaj tawm lub suab quaj thaum ib tag hmo, uas qhia txog cov kauj ruam kawg hauv kev tsim tus duab ntawm tsiaj qus hauv Tebchaws Meskas, thiab thaum txoj cai hnub Sunday, qhov pib ntawm kev tsim tus duab ntawm tsiaj qus nyob hauv lub ntiajteb thiaj pib. Nineveh yog tus yuam sij uas muab ntau txoj kab sib phim ua ke, tej kab ntawd thiaj pom lawv qhov kev ua tiav zoo kawg nkaus nyob hauv keeb kwm zais ntawm nqe plaub caug.
We will proceed further in the next article.
Peb yuav txuas ntxiv mus ntxiv rau hauv zaj tshooj tom ntej.