627, 632 and 637
627, 632 e 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.
La « chiave » che apre l’abisso è la battaglia di Ninive, adempiuta nel 627, cinque anni prima che Maometto morisse nel 632. Cinque anni dopo, nel 637, le forze musulmane conquistarono la capitale della Persia, una delle due grandi superpotenze che presero parte alla battaglia di Ninive. Questo evento spostò drammaticamente l’equilibrio del potere nel Medio Oriente. La battaglia di Ninive nel 627 prosciugò la forza dell’Impero persiano e dieci anni dopo l’Impero persiano ebbe fine.
Humiliation—782
Umiliazione—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.
Centocinquant’anni dopo la morte di Maometto, avvenuta nel 632, nella campagna abbaside del 782, l’esercito abbaside (secondo le fonti, circa 95.000 uomini) lanciò una massiccia invasione nel territorio bizantino dell’Asia Minore (l’odierna Turchia). Avanzò fino a Crisopoli, direttamente di fronte a Costantinopoli, al di là dello stretto del Bosforo, giungendo molto vicino alla capitale bizantina. I Bizantini, sotto l’imperatrice Irene, subirono una grave sconfitta. Di conseguenza, furono costretti a sottoscrivere una tregua umiliante della durata di tre anni, accettando di pagare un ingente tributo annuo (circa 70.000–90.000 dinar d’oro) e di consegnare vesti di seta e ostaggi. Questa campagna fu una delle più grandi e più fortunate incursioni abbasidi nelle terre bizantine durante l’VIII secolo. Essa mise in evidenza la crescente potenza del Califfato abbaside e il continuo declino dell’Impero bizantino.
Five months
Cinque mesi fa
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.
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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.
Ed è stato loro concesso di non ucciderli, ma di tormentarli per cinque mesi; e il loro tormento era come il tormento di uno scorpione, quando punge un uomo. E in quei giorni gli uomini cercheranno la morte e non la troveranno; e desidereranno morire, ma la morte fuggirà da loro. E l’aspetto delle locuste era simile a quello di cavalli pronti per la battaglia; e sulle loro teste vi erano come corone simili all’oro, e i loro volti erano come volti di uomini. E avevano capelli come capelli di donne, e i loro denti erano come denti di leoni. E avevano corazze, come corazze di ferro; e il rumore delle loro ali era come il rumore di carri trainati da molti cavalli che corrono alla battaglia. E avevano code simili a scorpioni, e nelle loro code c’erano pungiglioni; e il loro potere era di nuocere agli uomini per cinque mesi. Apocalisse 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.
Nella quinta tromba di Apocalisse nove vi sono due distinti periodi profetici di centocinquanta anni. Il primo va dalla morte di Maometto nel 632 fino all’umiliazione dell’imperatrice Irene di Roma d’Oriente nel 782. Il capitolo nove identifica l’ascesa dell’Islam in modo assai dettagliato. Dall’unificazione delle tribù nel 606, alla battaglia di Ninive nel 627, alla morte di Maometto nel 632, e quindi alla sconfitta della Persia nel 637, l’ascesa e il declino dell’Islam sono accuratamente tracciati nella Parola profetica di Dio. L’Islam dell’Arabia è la potenza descritta nella prima profezia di tormento di centocinquanta anni. L’unificazione delle tribù da parte di Maometto nel 606; quindi la battaglia “chiave” di Ninive nel 627, seguita dalla predizione di Maometto, intorno al 628, della rovina sia della Persia sia di Roma, e poi la sua morte nel 632. Queste date rappresentano una specifica sequenza di eventi nella linea dell’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.
Centocinquant’anni dopo la morte di Maometto nel 632, il centro di potere dell’Islam si spostò dall’Arabia alla Turchia, mentre respingeva Roma d’Oriente fin quasi a Costantinopoli. Il primo guaio rappresentava l’Islam dell’Arabia, e il secondo guaio rappresentava l’Islam della Turchia. Entro il primo guaio, entrambe le profezie temporali di centocinquant’anni individuano la distinzione tra l’Islam dell’Arabia e l’Islam della Turchia, proprio come è rappresentato, nella distinzione della medesima verità, tra il primo e il secondo guaio.
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.
I primi centocinquant’anni ebbero inizio con il tramonto della Persia e si conclusero con Roma confinata entro le mura di Costantinopoli. Il secondo periodo di centocinquant’anni ebbe inizio con la vittoria di Osman (detto anche Ottman) a Nicomedia. La vittoria ottomana a Nicomedia si riferisce all’assedio di Nicomedia (l’odierna İzmit, in Turchia), che ebbe luogo dal 1333 al 1337, quando il sultano Orhan Gazi (figlio di Osman I, fondatore del Beylik ottomano) pose l’assedio all’importante città bizantina di Nicomedia. La città resistette per diversi anni, ma alla fine si arrese nel 1337 a causa della fame e della mancanza di rifornimenti. Alla guarnigione bizantina fu concesso di ritirarsi a Costantinopoli. Nicomedia era una delle ultime grandi roccaforti bizantine in Asia Minore (Anatolia). La sua caduta pose di fatto fine al controllo bizantino sulla maggior parte dell’Anatolia occidentale. Questa vittoria consentì agli Ottomani di consolidare il loro potere in Bitinia e di espandersi ulteriormente verso lo stretto del Bosforo. Essa costituì una tappa fondamentale verso la futura conquista ottomana di Costantinopoli (avvenuta oltre un secolo più tardi, nel 1453). L’assedio è spesso considerato una delle prime vittorie decisive che trasformarono il piccolo beylik ottomano in una potenza regionale in ascesa.
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.
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The Pantheon
Il Pantheon
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.
I pionieri compresero e insegnarono correttamente che l’espressione «il luogo del suo santuario fu abbattuto» in Daniele 8:11 si adempì per opera di Costantino.
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.
Anzi, si innalzò fino al principe dell’esercito, e da lui fu tolto il sacrificio quotidiano, e il luogo del suo santuario fu abbattuto.
The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen verse two and is identifying the same event.
Il «santuario» qui identificato era il tempio del Pantheon nella città di Roma, e il «luogo di» quel tempio era Roma. Roma fu «gettata a terra» da Costantino quando scelse di trasferire la capitale del suo impero a Costantinopoli nell’anno 330. Il versetto undici è in relazione con Apocalisse tredici, versetto due, e identifica il medesimo evento.
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.
E la bestia che vidi era simile a un leopardo, e i suoi piedi erano come piedi d’orso, e la sua bocca come bocca di leone; e il dragone le diede la sua potenza, il suo trono e grande autorità.
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.
Il dragone era la Roma pagana, e la Roma pagana trasferì il proprio «seggio» di autorità alla chiesa romana nel 330, quando spostò la capitale a oriente, lasciando così un vuoto di potere di cui la chiesa papale approfittò prontamente. Quando facciamo iniziare la linea di Roma orientale dall’anno 330 fino al 1453, scopriamo che, all’inizio della profezia di Roma orientale, la città di Roma viene umiliata dal rigetto di Roma da parte di Costantino. Quell’umiliazione si ripeté con l’imperatrice Irene nel 782, alla conclusione dei primi centocinquanta anni di tormento. Entrambe quelle umiliazioni furono ripetute da Costantino l’ultimo.
Peculiar Rise and Falls
Ascese e cadute singolari
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.”
La quinta e la sesta tromba di Apocalisse nove forniscono i dettagli della caduta di Roma orientale, mentre al tempo stesso registrano l’ascesa e la caduta dell’Islam. L’Ispirazione ci informa di studiare l’“ascesa e caduta” dei regni nei libri di Daniele e dell’Apocalisse. Quei regni possiedono proprie caratteristiche distintive associate alle loro peculiari “ascese e cadute”. La caduta di Giuda fu causata da tre attacchi contro Gerusalemme. Gli Ebrei furono condotti in Babilonia e sarebbero ritornati sotto tre decreti, i quali avrebbero dato inizio ai 2.300 anni che condussero ai tre angeli che entrarono nella storia dal 1798 al 1844. Babilonia cadde in una sola notte. Roma si disintegrò, e nella sua disintegrazione furono posti in evidenza due aspetti di Roma sotto la collocazione dell’una o dell’altra: Roma occidentale o Roma orientale. L’ascesa e la caduta dell’impero tolemaico e dell’impero seleucide nel primo terzo di Daniele undici prefigurano l’ascesa e la caduta di Roma papale. Quella testimonianza è semplicemente la conclusione della storia di Alessandro e della dissoluzione della Grecia. A differenza di Roma, la Grecia si divise in quattro parti che alla fine divennero due. Roma si divise in oriente e occidente, e successivamente Roma occidentale fu divisa profeticamente in tre, a rappresentare il triplice governo di Roma. Quanto a Roma orientale, Costantino divise il suo regno tra i suoi tre figli. Chiaramente Roma occidentale e Roma orientale sono linee parallele che rappresentano la chiesa romana e lo stato romano. Insieme a quella duplice divisione vi è un’ulteriore triplice divisione. La Grecia fu quattro in due, Babilonia fu una notte, Giuda fu tre attacchi. Con l’Islam, la sua “ascesa” è raffigurata come una “liberazione” e la sua “caduta” come una “restrizione”.
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.
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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.
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Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law, the sixth kingdom falls and the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.
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Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represent churchcraft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.
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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.
Il progressivo tramonto della Roma occidentale dal 330 fino al 476 rappresenta il progressivo tramonto degli Stati Uniti dal 1798 fino alla legge domenicale. L’anno «330» e l’anno «1798» sono entrambi pietre miliari profetiche chiamate «il tempo stabilito» oppure «il tempo della fine» nel libro di Daniele. Il 330 segna gli inizi della Roma occidentale e di quella orientale. La conclusione di entrambe è l’umiliazione del capo romano, proprio come Costantino umiliò la città di Roma al principio. Il 476 fu la fine di un periodo profetico che mostra come la prestigiosa struttura politica di Roma si disintegrò attraverso tre fasi. Un periodo che ebbe inizio con il rigetto della città nel 330 fu seguito dall’umiliazione dell’intera loro struttura politica: la loro gloriosa repubblica, che era stata il principale motivo di vanto dell’antica Roma, fu smantellata, e infine si giunse al 476, quando non vi sarebbe mai più stato un sovrano su Roma proveniente da un’effettiva stirpe romana. Due linee di Roma che iniziano nell’anno 330, e il passo in cui quelle due linee sono presentate, comprendono anche due linee profetiche di cinque mesi. La linea della Roma occidentale inizia e termina con una progressiva umiliazione. La linea della Roma orientale inizia e termina con una progressiva umiliazione nel 1449, quando l’ultimo Costantino chiese il permesso di regnare.
One of the five-month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia; the other, Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449 begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation, and in 1453 the walls come down and a kingdom ends.
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Death of Mohammed
Morte di Maometto
One of the two five-month periods begins with the death of Mohammed, who is identified as the king in the expression “they had a king over them” in verse eleven.
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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.
E avevano sopra di loro un re, che è l’angelo dell’abisso; il suo nome in ebraico è Abaddon, e in greco il suo nome è 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.
Il re sopra di loro era Maometto, poiché egli è identificato nel versetto uno; non si tratta dunque di qualche altra figura islamica: egli è Maometto il re, e un re è un regno, e l’Islam è il regno di Maometto.
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.
E il quinto angelo suonò la tromba, e vidi una stella caduta dal cielo sulla terra; e le fu data la chiave del pozzo dell’abisso. Ed ella aprì il pozzo dell’abisso; e dal pozzo salì un fumo, come il fumo di una grande fornace; e il sole e l’aria si oscurarono a causa del fumo del pozzo. E dal fumo uscirono sulla terra delle locuste; e fu loro dato potere, come hanno potere gli scorpioni della terra. Apocalisse 9:1–3.
The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king, was given the key to open the bottomless pit, and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah, and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers, and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identify the rise of a bottomless pit power.
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The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
La bestia che hai visto era, e non è; e salirà dall’abisso, e andrà in perdizione; e gli abitanti della terra si meraviglieranno, i cui nomi non sono stati scritti nel libro della vita fin dalla fondazione del mondo, quando vedranno la bestia che era, e non è, e tuttavia è. Apocalisse 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.
L’Islam è la chiave che aprì l’abisso senza fondo l’11 settembre e che apre l’abisso senza fondo al tempo della legge domenicale. Nel mezzo del tempo del suggellamento, anche la bestia-drago del globalismo uscì dall’abisso senza fondo.
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.
E quando avranno compiuto la loro testimonianza, la bestia che sale dall’abisso farà guerra contro di loro, li vincerà e li ucciderà. Apocalisse 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants and allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.
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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 begin. The formation, or the setting up of the image, began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
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We will proceed further in the next article.
Procederemo oltre nel prossimo articolo.