The Hidden History of Verse Forty - Number Seventeen

627, 632 and 637

627, 632 na 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.

“Igodo” nke na-emeghe olulu ahụ na-enweghị njedebe bụ agha Nineveh, nke mezuru n’afọ 627, afọ ise tupu Mohammed anwụọ n’afọ 632. Afọ ise ka e mesịrị, n’afọ 637, ndị agha ndị Alakụba jidere isi obodo Peasia, otu n’ime nnukwu ike abụọ ahụ nke sonyere n’agha Nineveh. Ihe omume a gbanwere nguzozi ike na Middle East n’ụzọ dị ukwuu. Agha Nineveh n’afọ 627 mere ka ike Alaeze Ukwu Peasia daa mbà, ma afọ iri ka e mesịrị Alaeze Ukwu Peasia kwụsịrị.

Humiliation—782

Mmechuihu—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.

Otu narị afọ na afọ iri ise mgbe ọnwụ Mohammed n’afọ 632 gasịrị, n’Ọlụ Agha Abbasid nke afọ 782, ndị agha Abbasid (a kọrọ na ha dị ihe dị ka ndị ikom 95,000) bidoro nnukwu mwakpo n’ala Byzantine dị na Asia Minor (Turkey nke oge a). Ha gara n’ihu ruo Chrysopolis, nke dị kpọmkwem n’ofe Ọwara Bosporus site na Constantinople—na-abịaru isi obodo Byzantine nnọọ nso. Ndị Byzantine, n’okpuru Eze Nwanyị Ukwu Irene, tara nnukwu mmeri ọjọọ. N’ihi ya, a manyere ndị Byzantine ka ha bịanye aka na nkwekọrịta udo afọ atọ na-eweda ha ala, kwekọọ ịkwụ nnukwu ụtụ isi kwa afọ (ihe dị ka dinar ọlaedo 70,000–90,000) ma nyefee uwe silk na ndị e jidere dịka nkwụnye. Ọlụ agha a bụ otu n’ime mbata agha Abbasid kacha ukwuu ma kacha nwee ihe ịga nke ọma n’ala Byzantine n’oge narị afọ nke asatọ. O gosipụtara ike na-eto eto nke Ọchịchị Caliphate Abbasid na ọdịda na-aga n’ihu nke Alaeze Byzantine.

Five months

Ọnwa ise

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.

N’akwụkwọ Mkpughe isi nke itoolu, a kpọrọ “ọnwa ise” nke hà otu narị afọ na iri ise ugboro abụọ; otu ugboro n’amaokwu nke ise, ọzọkwa n’amaokwu nke iri.

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.

E nyekwara ha iwu ka ha ghara igbu ha, kama ka a na-ata ha ahụhụ ọnwa ise: ahụhụ ha dịkwa ka ahụhụ akpị, mgbe ọ na-agba mmadụ. N’ụbọchị ndị ahụ ka mmadụ ga-achọ ọnwụ, ma ọ gaghị ahụ ya; ha ga-achọkwa ịnwụ, ma ọnwụ ga-agbapụ n’ebe ha nọ. Ụdị igurube ndị ahụ dịkwa ka ịnyịnya e doziri maka agha; n’isi ha dịkwa ihe dị ka okpueze yiri ọlaedo, ihu ha dịkwa ka ihu mmadụ. Ha nwekwara ntutu dị ka ntutu ụmụnwaanyị, ezé ha dịkwa ka ezé ọdụm. Ha nwekwara ihe agha-obi, dịka ihe agha-obi nke ígwè; ụda nku ha dịkwa ka ụda ụgbọ agha nke ọtụtụ ịnyịnya na-agba ọsọ ịbanye n’agha. Ha nwekwara ọdụ dị ka nke akpị, ma ihe mgbu dị n’ọdụ ha: ike ha dịkwa n’ime imejọ mmadụ ọnwa ise. Mkpughe 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.

E nwere oge amụma abụọ pụrụ iche nke narị afọ otu na iri ise n’Ophe nke itoolu, n’ọjà nke ise. Nke mbụ sitere n’ọnwụ Mohammed n’afọ 632 ruo n’ịweda Eze Nwanyị Ukwu Irene nke Rom Ọwụwa Anyanwụ ala n’afọ 782. Isi nke itoolu na-akọwapụta ịrị elu nke Islam n’ụzọ zuru ezu nke ukwuu. Site n’ịjikọta agbụrụ dị iche iche n’afọ 606, ruo n’agha Nineveh n’afọ 627, ruo n’ọnwụ Mohammed n’afọ 632, ma mesịa ruo n’imeri Peshịa n’afọ 637, a na-esochi ịrị elu na ọdịda nke Islam nke ọma n’Okwu amụma Chineke. Islam nke Arabia bụ ike ahụ nọ n’amụma mbụ ahụ nke otu narị afọ na iri ise nke mmekpa ahụhụ. Ịjikọta agbụrụ dị iche iche site n’aka Mohammed n’afọ 606; mgbe ahụ agha Nineveh, “igodo” ahụ, n’afọ 627, nke e soro amụma Mohammed banyere mbibi ma Peshịa ma Rom n’ihe dị ka afọ 628, wee gaa n’ọnwụ ya n’afọ 632. Ụbọchị ndị a na-anọchi anya usoro ihe omume pụrụ iche n’akara 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.

Mgbe afọ narị na iri ise gachara kemgbe Mohammed nwụsịrị n’afọ 632, isi ebe ike Alakụba si dị gbanwere site n’Arabia gaa Turkey, ka ọ na-achụpụ Rom nke Ọwụwa Anyanwụ laghachi ruo Constantinople. Ahụhụ mbụ ahụ nọchiri anya Alakụba nke Arabia, ma ahụhụ nke abụọ nọchiri anya Alakụba nke Turkey. N’ime ahụhụ mbụ ahụ, amụma oge abụọ ahụ nke otu narị afọ na afọ iri ise nke ọ bụla na-akọwapụta ọdịiche dị n’etiti Alakụba nke Arabia na Alakụba nke Turkey, dịka e si anọchi otu eziokwu ahụ anya n’ọdịiche dị n’etiti ahụhụ mbụ na nke abụọ.

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.

Oge afọ narị na iri ise mbụ malitere site n’ịla n’iyi nke Peasia ma kwụsị mgbe Rom jigidere n’ime mgbidi Constantinople. Oge nke abụọ nke afọ narị na iri ise malitere site n’mmeri Osman (a na-akpọkwa ya Ottman) na Nicomedia. Mmeri Ottoman na Nicomedia na-ezo aka na Mgbochi Nicomedia (İzmit nke oge a, Turkey), nke mere site n’afọ 1333 ruo 1337 mgbe Sultan Orhan Gazi (nwa Osman I, onye guzobere Ottoman Beylik) gbara obodo Byzantine dị mkpa, Nicomedia, gburugburu agha. Obodo ahụ guzogidere ruo ọtụtụ afọ, ma n’ikpeazụ nyefere n’afọ 1337 n’ihi agụụ na ụkọ ihe oriri. E kwere ka ndị agha nche Byzantine pụọ gaa Constantinople. Nicomedia bụ otu n’ime ebe nchebe Byzantine ukwu ikpeazụ dị n’Asia Minor (Anatolia). Ọdịda ya kwụsịrị n’eziokwu ọchịchị Byzantine n’ọtụtụ akụkụ ọdịda anyanwụ Anatolia. Mmeri a mere ka ndị Ottoman nwee ike ime ka ike ha sie ike na Bithynia ma gbasaa n’ihu karịa ruo n’akụkụ ọdọ mmiri Bosporus. Ọ bụ nnukwu nzọụkwụ dị mkpa nke dugara n’imeri Constantinople n’ikpeazụ site n’aka Ottoman (nke mere ihe karịrị otu narị afọ ka e mesịrị, n’afọ 1453). A na-ahụkarị mgbochi ahụ dịka otu n’ime mmeri mbụ ndị dị mkpa nke gbanwere obere beylik Ottoman ahụ ka ọ bụrụ ike mpaghara na-ebili elu.

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.

Mgbe narị afọ na iri ise nke abụọ n’ime opi mbụ kwụsịrị na Julaị 27, 1449, Constantine ikpeazụ rịọrọ ikike n’aka sultan ndị Islam ka o wee rịgoro n’ocheeze nke Rom nke Ọwụwa Anyanwụ, si otu a nwee otu mmechuihu ahụ Eze Nwanyị Irene tara ná ngwụcha narị afọ na iri ise mbụ nke oge abụọ ahụ “ọnwa ise” nke Mkpughe isi itoolu. Mmechuihu nke ‘Eze Nwanyị Irene’ na kwa nke ‘Constantine ikpeazụ’ bụ ihe nlereanya nke mmechuihu ndị Ottoman mesịrị, mgbe n’ọgwụgwụ amụma oge nke ahụhụ nke abụọ ha rịọrọ nchebe n’aka ike ukwu anọ nke Europe megide iyi egwu sitere n’Ijipt.

The Pantheon

Ụlọ Nsọ nke Chi Dị Iche Iche

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.

Ndị ọsụ ụzọ ahụ ghọtara nke ọma ma kụzie na nkebi okwu ahụ, “a tụdara ebe nsọ ya n’ala,” dị na Daniel isi nke asatọ na amaokwu nke iri na otu, mezuru site n’aka 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.

Ee, o mere onwe ya ka ọ ruo ọbụna n’aka Onye-isi nke usuu ndị agha, sitekwa n’aka ya ka e wepụrụ aja nsure ọkụ a na-achụ kwa ụbọchị, a tụdakwara ebe nsọ ya n’ala.

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.

“Ụlọ nsọ” a kọwara ebe a bụ ụlọ nsọ Pantheon nke dị n’obodo Rom, “ebe” ụlọ nsọ ahụ dịkwa bụ Rom. Constantine “tụbara Rom n’ala” mgbe o kpebiri ibugharị isi obodo alaeze ya gaa Constantinople n’afọ 330. Amaokwu nke iri na otu jikọtara ya na Mkpughe iri na atọ, amaokwu nke abụọ na-akọwakwa otu ihe omume ahụ.

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.

Anụ-ọhịa ahụ m hụrụ dị ka agụ, ụkwụ ya dịkwa ka ụkwụ anụ ọhịa bea, ọnụ ya dịkwa ka ọnụ ọdụm: dragọn ahụ wee nye ya ike ya, na ocheeze ya, na nnukwu ikike.

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.

Ajọ̣ ahụ bụ Rom nke ndị ọgọ mmụọ, ma Rom nke ndị ọgọ mmụọ nyefere “oche” nke ikike ya n’aka ụka Rom n’afọ 330, mgbe o bugharịrị isi obodo ahụ gaa n’ọwụwa anyanwụ, si otú a hapụ oghere ike nke ụka papal ji obi ụtọ were uru ya. Mgbe anyị malitere akara nke Rom ọwụwa anyanwụ site n’afọ 330 ruo 1453, anyị na-achọpụta na ná mmalite amụma nke Rom ọwụwa anyanwụ, a wedara obodo Rom n’ala site n’ịjụ Rom nke Constantine. E megharịrị mmechuihu ahụ n’oge Nwanyị Eze Ukwu Irene n’afọ 782, n’ọgwụgwụ narị afọ na afọ iri ise mbụ nke mmekpa ahụ. E megharịrị mmechuihu abụọ ahụ site n’aka Constantine onye ikpeazụ.

Peculiar Rise and Falls

Mbili Na Mmebili Dị Iche Na Ndaghachi Azụ Ha

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.”

Opi nke ise na nke isii nke Mkpughe isi itoolu na-enye nkọwa gbasara ọdịda nke Rom nke ọwụwa anyanwụ, ebe ha na-akọkwa mbilite na ọdịda nke Alakụba. Mmụọ nsọ na-agwa anyị ka anyị mụọ “mbilite na ọdịda” nke alaeze dị n’akwụkwọ Daniel na Mkpughe. Alaeze ndị ahụ nwere àgwà pụrụ iche nke ha, nke jikọtara ya na “mbilite na ọdịda” ha pụrụ iche. E wetara ọdịda Juda site n’ọgụ atọ e lụrụ megide Jerusalem. E buuru ndị Hibru gaa Babilọn, ha ga-alaghachikwa n’okpuru iwu atọ, nke ga-ebido afọ 2,300 ahụ nke dugara n’ọrụ ozi ndị mmụọ ozi atọ batara n’akụkọ ihe mere eme site n’afọ 1798 ruo 1844. Babilọn dara n’abalị otu. Rom gbajisịrị, ma n’ime mgbajisi ya, e gosipụtara akụkụ abụọ nke Rom n’okpuru ọnọdụ nke ma Rom nke ọdịda anyanwụ ma ọ bụ Rom nke ọwụwa anyanwụ. Mbilite na ọdịda nke alaeze Ptolemy na alaeze Seleucid n’otu ụzọ n’ime atọ mbụ nke Daniel iri na otu bụ ihe atụ nke mbilite na ọdịda nke Rom nke ndị popu. Ihe àmà ahụ bụ naanị mmechi nke akụkọ Alẹksanda na mkposa Gris. N’adịghị ka Rom, Gris kewara n’akụkụ anọ nke mechara bụrụ abụọ. Rom kewara n’ọwụwa anyanwụ na ọdịda anyanwụ, ma mgbe nke ahụ gasịrị, e kewara Rom nke ọdịda anyanwụ n’amụma n’akụkụ atọ, na-anọchi anya ọchịchị Rom ugboro atọ. Maka Rom nke ọwụwa anyanwụ, Constantine kewara alaeze ya nye ụmụ ya nwoke atọ. O doro anya na Rom nke ọdịda anyanwụ na Rom nke ọwụwa anyanwụ bụ ahịrị yiri ibe ha na-anọchi anya ụka Rom na ọchịchị Rom. N’ime nkewa abụọ ahụ, e nwekwara nkewa ọzọ ugboro atọ. Gris bụ anọ ghọọ abụọ, Babilọn bụ abalị otu, Juda bụ ọgụ atọ. N’ihe banyere Alakụba, a na-egosi “mbilite” ha dị ka “ntọhapụ,” ma “ọdịda” ha bụ “mgbochi.”

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.

Mbili elu ha bidoro site n’aka Mohammed, e wee jide ha azụ n’ụbọchị Ọgọst 11, 1840. A tọhapụrụ ha, e wee jide ha azụ ozugbo na 9/11. A tọhapụrụ ha ọzọ n’oge na-adịbeghị anya n’ụbọchị Ọktoba 7, 2023, ma kemgbe ahụ a na-ejide ha azụ na Gaza. A ga-atọhapụ Islam ọzọ iji kaa akara idobe onyinyo nke anụ ọhịa ahụ. Ahịrị akụkọ amụma nke Islam nke a na-anọchi anya n’isi nke itoolu ruo nke iri na otu n’akwụkwọ Mkpughe, na-akọwapụta akụkọ amụma nke Islam nke ahuhu nke atọ. “Akụkọ amụma nke Islam nke ahuhu nke atọ” ka a na-anọchikwa anya ya site n’aka mmụọ ozi nke asaa nakwa nke atọ. Mmụọ ozi nke atọ bịarutere n’ụbọchị Ọktoba 22, 1844 mgbe mmụọ ozi nke asaa malitere ịfụ opì. Mmụọ ozi nke atọ na ahuhu nke atọ batara n’akụkọ amụma na 9/11. Site na 9/11 ruo n’iwu Sunday, akụkọ amụma nke ahuhu nke mbụ na nke abụọ adịla ma ka na-eme, na-emegharị onwe ha.

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.

“Igodo” nke agha Nineve, na-adọta ike abụọ, Rom na Peshia, n’ime njikọ kpọmkwem na nke a na-apụghị ikewapụ ekewa na Islam. Nineve na-akọwapụta nke ọma karịa akụkụ Akwụkwọ Nsọ ọ bụla ọzọ mbibi na-aga n’ihu nke ma Rom ọdịda anyanwụ ma Rom ọdịda anyanwụ.

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.

Herọd bụ ihe nnọchianya nke dragọn ahụ; ọ nọchiri anya Rome. Dragọn ahụ n’ọgwụgwụ ụwa bụ Mba Ndị Dị n’Otu. N’iwu Sọnde, alaeze nke isii na-ada, nke asaa amalite, ma ha na-enye alaeze ha nye alaeze nke asatọ n’emume ụbọchị ọmụmụ nke aka ha. A ka mụrụ alaeze nke asaa ọhụrụ, ma ozugbo ọ kwekọrọ inye alaeze ya nye akwụna Babilọn ruo otu elekere, dịka e gosiri n’ihe nnọchianya site n’Herọd nkwa ya na o ga-enye Salome ruo ọkara alaeze ya.

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.

N’ebe ahụ kpọmkwem ebe United States dara, ka a mụrụ United Nations, ma mejuputa njikọ atọ ahụ. Herọd bụ dragọn ahụ, Herodias bụ papacy, United States bụkwa Salome. Herọd nọ n’ime njikọ alụmdi na nwunye na-akwadoghị iwu, n’ihi na ọ lụrụ nwunye nwanne ya nwoke; ma n’ogo amụma, ọ nọ n’ime mmekọrịta ikwu na ibe ya na Salome, n’ihi na o doro anya na ọchịchọ agụụ mmekọahụ jidere ya n’ebe ọ nọ na-agba egwú. Dragọn ahụ na-enwe mmekọrịta ma na nne ma na nwaanyị ahụ. Nke a dị mkpa ịhụ mgbe ị na-ekpebi na Rome ọdịda anyanwụ na Rome ọwụwa anyanwụ na-anọchi anya aghụghọ ụka na aghụghọ ọchịchị steeti n’usoro ha. Rome, alaeze nke anọ n’amụma Akwụkwọ Nsọ, tinyere papacy n’ocheeze n’ogo amụma, ma site n’ime nke a, o gosipụtara n’ụdị ihe atụ United States, onye ga-etinye papacy n’ocheeze ọzọ.

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.

Mbibi na-aga n’ihu nke Rom ọdịda anyanwụ site n’afọ 330 ruo 476 na-anọchi anya mbibi na-aga n’ihu nke United States site n’afọ 1798 ruo n’iwu ụbọchị Sọnde. Afọ “330” na afọ “1798” bụ ha abụọ akara-ụzọ amụma a na-akpọ “oge e kenyere” ma ọ bụ “oge ọgwụgwụ” n’akwụkwọ Daniel. Afọ 330 na-akara mmalite nke Rom ọdịda anyanwụ na Rom ọdịda ọwụwa anyanwụ. Njedebe nke ha abụọ bụ ime ka onye ndu Rom daa n’ihere, dịka Constantine mere ka obodo Rom daa n’ihere ná mmalite. Afọ 476 bụ njedebe nke otu oge amụma nke na-egosi otú usoro ndọrọ ndọrọ ọchịchị Rom ahụ a ma ama siri daa n’okpuru nzọụkwụ atọ. Otu oge nke malitere site n’ịjụ obodo ahụ n’afọ 330 sochiri ya ime ka usoro ndọrọ ndọrọ ọchịchị ha dum daa n’ihere—republic ha dị ebube, nke bụbu isi ihe nganga nke Rom oge ochie, ka a kwaturu, ma n’ikpeazụ o rutere n’afọ 476, mgbe a gaghị enwekwa onye ọchịchị n’elu Rom nke si n’ezi agbụrụ ndị Rom pụta. Ahịrị abụọ nke Rom malitere n’afọ 330, ma akụkụ Akwụkwọ Nsọ ebe e debere ahịrị abụọ ahụ, gụnyekwara ahịrị amụma abụọ nke ọnwa ise. Ahịrị Rom ọdịda anyanwụ na-amalite ma na-ejedebe site n’ime ka ọ daa n’ihere n’ụzọ na-aga n’ihu. Ahịrị Rom ọdịda ọwụwa anyanwụ na-amalite ma na-ejedebe site n’ime ka ọ daa n’ihere n’ụzọ na-aga n’ihu n’afọ 1449, dịka Constantine onye ikpeazụ rịọrọ ka e kwe ya ka ọ chịkwaa.

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.

Otu n’ime oge ọnwa ise ahụ na-eduga n’ọgwụgwụ Alakụba Arabik dị ka ebe amụma na-elekwasị anya na ya, ma bụrụkwa mmalite Alakụba ndị Tọkị na 782. N’ụbọchị ahụ, a wedara Eze Nwanyị Ukwu Irene n’ala, n’ime ndakọrịta na iweda Constantine nke ikpeazụ n’ala na njedebe amụma nke abụọ nke ọnwa ise. Amụma abụọ nke ọnwa ise n’ime otu akụkọ nke amaokwu iri na ise. Otu na-egosi akụkọ ihe mere eme nke Alakụba Arabia, nke ọzọkwa Alakụba Tọkị. Ha abụọ na-ejedebe n’iweda Rom nke ọwụwa anyanwụ n’ala. Mmechi nke otu n’ime amụma ndị ahụ mezuru site n’iweda nwanyị n’ala, nke nke ọzọkwa site n’iweda nwoke n’ala. Ahịrị n’elu ahịrị, ha na-akọwapụta iweda nzukọ na ọchịchị Rom nke ọwụwa anyanwụ n’ala. Alakụba nke ahụhụ mbụ na-eweta mmeweda abụọ ahụ. Iweda Constantine nke ikpeazụ n’ala na 1449 na-amalite oge afọ anọ nke na-ejedebe na 1453, mgbe mgbidi Constantinople dara. 1449 na-anọchi anya mmeweda, ma na 1453 mgbidi ahụ dara, alaeze wee kwụsị.

Death of Mohammed

Ọnwụ 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.

Otu n’ime oge abụọ ahụ nke ọnwa ise na-amalite site n’ọnwụ Mohammed, onye e ji mara dị ka “eze nke nọ n’elu ha” n’amaokwu nke iri na otu.

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 nwekwara eze n’elu ha, bụ́ mmụọ-ozi nke olulu ahụ na-enweghị njedebe, onye aha ya n’asụsụ Hibru bụ Abaddon, ma n’asụsụ Grik aha ya bụ 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.

Eze dị n’elu ha bụ Mohammed, n’ihi na e kọwapụtara ya n’amaokwu nke mbụ, ya mere ọ bụghị mmadụ Islam ọzọ ọ bụla; ọ bụ Mohammed bụ eze, eze pụtara alaeze, Islamkwa bụ alaeze 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.

Mmụọ-ozi nke-ise wee kpọọ opì-ya, m wee hụ kpakpando ka o si n’eluigwe daa n’ụwa: e wee nye ya mkpịsị ugodi nke olulu ahụ nke enweghị nsọtụ. O wee meghee olulu ahụ nke enweghị nsọtụ; anwụrụ wee si n’olulu ahụ bilie, dị ka anwụrụ nke nnukwu ọkụ; anyanwụ na ikuku wee gbaa ọchịchịrị n’ihi anwụrụ olulu ahụ. E wee si n’anwụrụ ahụ pụta igurube bịa n’ụwa: e wee nye ha ike, dịka akpị nke ụwa nwere ike. Mkpughe 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.

Nkwughachi nke ahuhu nke mbụ na nke abụọ n’ime ahuhu nke atọ kwekọrọ na nkwughachi nke mmụọ-ozi nke mbụ na nke abụọ n’ime mmụọ-ozi nke atọ. E nyere Mohammed, bụ́ eze ahụ, mkpịsị-igodo imeghe olulu enweghị ngwụcha, ma 9/11 na-egosi oge e nyere mmụọ-ozi nke atọ ike. Kraịst, dị ka mmụọ-ozi ahụ dị ike, wee rịdata mgbe ọkpọ mbụ nke Belam rutere n’akụkọ amụma. Mgbe ahụ ka e meghere olulu enweghị ngwụcha, Islam wee bụrụkwa isiokwu nke akụkọ ụwa ọzọ. Kraịst wee duru ndị Ya laghachi n’ụzọ ochie nke Jeremiah, ozi nke ahuhu nke atọ na nke mmụọ-ozi nke atọ wee malite ikwusa. N’afọ 2015, Trump kwupụtara ebumnuche ya ịgba ọsọ maka ịbụ onye isi ala, si otu a kpalite ike dragọn nke ndị globalist, olulu enweghị ngwụcha wee hapụ ekweghị na Chineke nke mechara gbuo Trump n’okporo ámá nke Sọdọm na Ijipt. N’oge iwu Ụka Sọnde, anụ ọhịa ahụ nke bụ nke asatọ, nke sitere na asaa ahụ, ga-arịgo site n’olulu enweghị ngwụcha. Mmalite nke oge akara nke narị puku iri anọ na anọ, na njedebe ya, na-egosi ịrị elu nke ike olulu enweghị ngwụcha.

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.

Anụ-ọhịa ahụ i hụrụ dịbu, ma ọ dịkwaghị; ọ ga-esikwa n’olulu enweghị ngwụcha rịgoro, ma laa n’iyi: ndị bi n’ụwa ga-atụkwa n’anya, ndị e deghị aha ha n’akwụkwọ nke ndụ site na ntọala ụwa, mgbe ha ga-ahụ anụ-ọhịa ahụ nke dịbu, ma ọ dịkwaghị, ma ọ dịkwa. Mkpughe 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.

Alakụba bụ mkpịsị-igodo ahụ meghere olulu enweghi nsọtụ na 9/11, ọ bụkwa ya na-emepe olulu enweghi nsọtụ n’oge iwu Sọnde. N’etiti oge nke ịkàrà akara, anụ-ọhịa dragọn nke nkekọta ụwa pụtakwara n’olulu enweghi nsọtụ.

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.

Ma mgbe ha ga-emezuchaa àmà ha, anụ-ọhịa nke na-arịgoro site n’olulu enweghị nsọtụ ga-ebuso ha agha, ọ ga-emeri ha, ma gbuo ha. Mkpughe 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.

E nyere Mohammed, eze alaeze nke Islam, igodo nke na-emepe akara-ụzọ atọ nile nke ike si n’olulu enweghị ngwụcha pụta. Agha Nineveh nke dị n’afọ 627 nọchiri anya agha dị n’etiti ike abụọ nke mebiri ike ndị agha abụọ ahụ, nke mere ka Islam bilie n’ike ngwa ngwa. A tụgharịrị igodo ahụ na 9/11, ịrị elu nke Islam wee malite, ọ bụ ezie na e mechibidoro ya n’oge na-adịghị anya mgbe nke ahụ gasịrị. E gosipụtara agha Nineveh n’ụdị ihe atụ na 9/11; n’ihi na n’ebe ahụ ka ịrị elu nke Islam malitere ka mmụọ ozi dị ike ahụ na-arịdata ime ka ụwa nwee ìhè site n’ebube Ya, kpakpando ahụ kwa, nke pụtara onye-ozi, si n’eluigwe daa. A na-egosikwa agha Nineveh n’ụdị ihe atụ na njedebe, mgbe iwu ụbọchị Sọnde bịara ma oge nke abụọ nke Oge Ọchịchịrị amalite, dịka anwụrụ nke okpukpe Islam na-ekpuchi anyanwụ.

Exeter

The Sunday law is typified when the message of the midnight cry arrives to 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 to 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.

A na-anọchi anya iwu Ụka site n’ihe atụ mgbe ozi nke mkpu etiti abalị rutere nzukọ ọmụma-ụlọikwuu Exeter. Mgbe ahụ mmegharị ikpeazụ nke iwulite onyinyo anụ ọhịa ahụ na-amalite. Nhazi ahụ, ma ọ bụ iwulite onyinyo ahụ, bidoro na 9/11, ma n’ọgwụgwụ oge ahụ, oge nke ikwusa mkpu etiti abalị bụkwa fractal nke oge ahụ dum nke nhazi onyinyo ahụ nke malitere na 9/11. Mmalite ahụ na-anọchi anya ọgwụgwụ ahụ. Ahụhụ mbụ na-anọchi anya ahụhụ nke atọ, dịka mmụọ ozi mbụ na-anọchi anya mmụọ ozi nke atọ. Agha Nineveh n’ọgwụgwụ oge nke ịka akara, na-akọwapụta agha Nineveh ná mmalite. Agha Nineveh n’oge iwu Ụka, bụ ọgwụgwụ oge nke ịka akara nke malitere na 9/11, ma ọ bụkwa ọgwụgwụ oge nke ikwusa mkpu etiti abalị. Ya mere, e ji agha Nineveh atụ n’mmalite nke ikwusa mkpu etiti abalị, nke na-akọwapụta nzọụkwụ ikpeazụ n’ịmepụta onyinyo anụ ọhịa ahụ na United States, ma n’oge iwu Ụka mmalite nke ịmepụta onyinyo anụ ọhịa ahụ n’ụwa na-amalite. Nineveh bụ isi igodo nke na-eme ka ahịrị dị iche iche kwekọọ, ndị na-achọta mmezu ha zuru okè n’akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.

We will proceed further in the next article.

Anyị ga-aga n’ihu n’isiokwu na-esote.