627, 632 and 637
627, 632 lan 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.
“Konci” kang mbukak jugangan tanpa dhasar iku perang Nineveh, kang kalakon ing taun 627, limang taun sadurunge Mohammed séda ing taun 632. Limang taun sawisé iku, ing taun 637, pasukan Muslim ngrebut kutha krajaning Persia, salah siji saka loro kakuwatan adidaya gedhé kang mèlu ing perang Nineveh. Kedadéan iki kanthi nggegirisi ngowahi imbangan kakuwatan ing Wétan Tengah. Perang Nineveh ing taun 627 nguras kakuwatan Kakaisaran Persia, lan sepuluh taun sawisé iku Kakaisaran Persia rampung.
Humiliation—782
Asor—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.
Sasatus sèket sèket sèket sèket sèket taun sawisé sédahe Mohammed ing taun 632, ing Kampanye Abbasiyah taun 782, bala tentara Abbasiyah (kacarita watara 95.000 wong) ngluncuraké invasi gedhé menyang tlatah Bizantium ing Asia Cilik (Turki modhèren). Wong-wong mau maju nganti tekan Chrysopolis, pas ing sabrang Selat Bosporus saka Konstantinopel—teka banget cedhak karo ibukutha Bizantium. Wong Bizantium, ing sangisoré Maharani Irene, nandhang kalah abot. Minangka akibaté, wong Bizantium kapeksa nandhatangani gencatan senjata telung taun sing ngasoraké, kanthi sarujuk mbayar upeti taunan sing gedhé (watara 70.000–90.000 dinar emas) lan nyerahaké sandhangan sutra sarta para sandera. Kampanye iki dadi salah siji saka serbuan Abbasiyah paling gedhé lan paling kasil menyang tlatah Bizantium sajrone abad ka-8. Prastawa iki nduduhaké saya mundhaké kakuwatan Khilafah Abbasiyah lan terus mudhune Kakaisaran Bizantium.
Five months
Lima sasi
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.
Ing Wahyu pasal sanga, “limang sasi” kang padha karo satus sèket taun kasebut kaping pindho: sapisan ana ing ayat lima lan sapisan manèh ing ayat sepuluh.
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.
Lan marang wong-wong mau kaparingaké, supaya aja matèni wong-wong iku, nanging supaya padha disiksa limang sasi; lan siksaané kaya dene siksaané kalajengking, manawa nyengat manungsa. Lan ing dina-dina iku manungsa bakal padha ngupaya pati, nanging ora bakal nemu; lan bakal padha kepéngin mati, nanging pati bakal mlayu saka wong-wong mau. Lan wujud walang-walang iku kaya jaran sing wis disiyapaké kanggo perang; lan ing sirahé ana kaya makutha kaya emas, lan rainé kaya rai manungsa. Lan padha duwé rambut kaya rambuté wong wadon, lan untuné kaya untuné singa. Lan padha duwé tamèng dhadha, kaya tamèng dhadha saka wesi; lan swaraning swiwiné kaya swaraning kréta-kréta kanthi jaran akèh sing padha mlayu menyang peperangan. Lan padha duwé buntut kaya kalajengking, lan ana sengat ana ing buntuté; lan kakuwatané ana kanggo nyilakani manungsa limang sasi. Wahyu 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.
Ana rong periode sunnat wektu kenabian sing béda-béda, sabené suwéné satus sèket taun, ing kalasangka kaping lima saka Wahyu pasal sanga. Sing kapisan diwiwiti saka sédaé Mohammed ing taun 632 nganti tumekaning asoré Maharani Irene saka Roma Wétan ing taun 782. Pasal sanga ngenali mungulé Islam kanthi cara kang rinci banget. Wiwit saka manunggaling para suku ing taun 606, nganti perang Nineveh ing taun 627, nganti sédaé Mohammed ing taun 632, banjur tekan kalahé Persia ing taun 637, munggah lan rubuhé Islam dilacak kanthi tliti ana ing Sabdané Allah kang kenabian. Islam saka Arab iku kakuwatan ing ramalan kasangsaran kapisan sing suwéné satus sèket taun. Panyawijiné para suku déning Mohammed ing taun 606; banjur perang Nineveh sing dadi “kunci” ing taun 627, disusul déning ramalan Mohammed ngenani karuntuhan Persia lan Roma watara taun 628, banjur tumuju marang sédaé ing taun 632. Tanggal-tanggal iki makili runtutan prastawa kang tinamtu ing garis 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.
Satus sèket sèket taun sawisé Mohammed séda ing taun 632, pusat kakuwatan Islam ngalih saka Arab menyang Turki, nalika iku ngusir Roma Wétan nganti mundur tekan Konstantinopel. Bilai kang kapisan nggambarake Islamé Arab, lan bilai kang kapindho nggambarake Islamé Turki. Ing sajroning bilai kang kapisan, loro ramalan wektu satus sèket taun padha nandhani béda antarane Islamé Arab lan Islamé Turki, kaya déné kang kaandharake ing pamecahan bebener kang padha antarane bilai kang kapisan lan bilai kang kapindho.
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.
Satus sèket sèket sèket taun kang kapisan diwiwiti kanthi ambruké Persia lan dipungkasi nalika Roma kaiket ana ing sajroning témbok Konstantinopel. Mangsa kapindho sajroning sèket sèket sèket taun diwiwiti kanthi kamenangan Osman (uga sinebut Ottman) ing Nikomedia. Kamenangan Ottoman ing Nikomedia ngrujuk marang Pengepungan Nikomedia (İzmit jaman saiki, Turki), kang dumadi wiwit taun 1333 nganti 1337 nalika Sultan Orhan Gazi (putrané Osman I, pangadeg Beylik Ottoman), ngepung kutha Bizantium Nikomedia kang wigati. Kutha iku bisa bertahan pirang-pirang taun, nanging ing pungkasané nyerah ing taun 1337 amarga kaliren lan kurangé pasokan. Garnisun Bizantium diparengaké lunga menyang Konstantinopel. Nikomedia iku salah siji saka benteng utama Bizantium kang pungkasan ing Asia Kecil (Anatolia). Rubuhé kutha iku kanthi nyata mungkasi panguwasané Bizantium ing sapérangan gedhé Anatolia sisih kulon. Kamenangan iki maringi dalan marang Ottoman kanggo ngukuhaké kakuwatané ing Bitinia lan ngrembaka luwih adoh menyang Selat Bosporus. Iki dadi sawijining watu undhakan utama tumuju panaklukan Konstantinopel déning Ottoman ing tembé (kang dumadi luwih saka satus taun sawisé, ing taun 1453). Pengepungan iki asring dianggep minangka salah siji kamenangan wiwitan kang wigati, kang ngowahi beylik Ottoman kang cilik dadi kakuwatan régional kang lagi munggah.
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.
Nalika mangsa kapindho kang suwéné satus sèket taun ana ing sajroning kalasangka kapisan rampung ing tanggal 27 Juli 1449, Konstantinus pungkasan njaluk idin marang sultan Islam supaya bisa munggah marang dhampar Rum Wétan, mula nandhang pangasorane kang padha karo kang dialami déning Maharani Irene ing pungkasaning satus sèket taun kapisan saka loro mangsa “limang sasi” ing Wahyu 9. Pangasorane ‘Maharani Irene’ lan uga ‘Konstantinus pungkasan’ iku dadi pralambang tumrap pangasorane wong Ottoman ing tembé, nalika ing pungkasaning ramalan wektu saka bilai kapindho, padha ngupaya pangayoman saka papat kakuwatan gedhé Éropah marang ancaman saka Mesir.
The Pantheon
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.
Para perintis kanthi bener mangertos lan mulang bilih ukara “panggonan pasucene kagulingaké” ing Daniel wolu ayat sewelas kaleksanan déning Konstantinus.
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.
Inggih, piyambakipun ngluhuraken dhirinipun ngantos dumugi dhateng Pangéraning wadya, lan déning piyambakipun kurban padintenan punika dipunilangi, sarta papan pasucènipun kabucal mudhun.
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.
“Papan suci” sing diidentifikasi ing kéné iku candhi Pantheon ing kutha Roma, lan “papane” candhi iku yaiku Roma. Roma “dicemplungaké mudhun” déning Konstantinus nalika dhèwèké milih mindhah ibukutha kakaisarané menyang Konstantinopel ing taun 330. Ayat sewelas gegandhèngan karo Wahyu telulas, lan ayat loro lagi ngenali prastawa-prastawa sing padha.
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.
Lan kéwan galak kang dakdeleng iku kaya macan tutul, lan sikilé kaya sikilé bruwang, lan cangkemé kaya cangkem singa; lan naga mau maringi marang dhèwèké kakuwatané, dhamparé, lan wewenang kang gedhé.
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.
Naga iku Rum pagan, lan Rum pagan nyerahaké “dhampar” panguwasané marang gréja Rum ing taun 330, nalika ibukutha dipindhah menyang sisih wétan, mula ninggalaké kekosongan panguwasa kang kanthi seneng dimanfaataké déning gréja kapausan. Nalika kita miwiti garis Rum wétan saka taun 330 nganti 1453, kita nemokaké yèn ing wiwitaning wangsit bab Rum wétan, kutha Rum diremehake déning panolaké Konstantinus marang Rum. Penginaan iku katunggal manèh lumantar Maharani Irene ing taun 782, ing pungkasaning satus sèket taun pisanan saka siksa. Loro-loroné penginaan mau katunggal manèh déning Konstantinus kang pungkasan.
Peculiar Rise and Falls
Munggah lan Tiba kang Aneh
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.”
Kalasangka kaping gangsal lan kaping enem ing Wahyu sanga maringi rincian bab ambruké Roma Wétan, lan uga nyathet munggah lan ambruké Islam. Inspirasi mratelakaké marang kita supaya nyinau “munggah lan ambruk” karajan-karajan ing kitab Daniel lan Wahyu. Karajan-karajan mau nduwèni ciri-ciri dhéwé sing béda, kang gegandhèngan karo “munggah lan ambruké” sing khas. Ambruké Yehuda kalakon amarga telung serangan marang Yerusalem. Wong Ibrani digawa menyang Babil, lan bakal bali miturut telung dhawuh, kang bakal miwiti 2.300 taun sing nuntun marang tekane telung malaékat menyang sajarah wiwit taun 1798 nganti 1844. Babil ambruk sajroning sewengi. Roma buyar, lan ing sajroning kebuyarané mau ana loro aspek Roma kang katuduhaké miturut papané, yaiku Roma Kulon utawa Roma Wétan. Munggah lan ambruké karajan Ptolemaik lan karajan Seleukia ing sapratelon pisanan Daniel sewelas dadi pralambang tumrap munggah lan ambruké Roma kapausan. Paseksi mau mung minangka pungkasané crita Aleksander lan buyaré Yunani. Beda karo Roma, Yunani kabagi dadi papat pérangan sing pungkasane dadi loro. Roma kabagi dadi wétan lan kulon, lan sawisé iku Roma Kulon kabagi sacara kenabian dadi telu, minangka pralambang pamaréntahan Roma kang rangkep telu. Kanggo Roma Wétan, Konstantinus mbagi karajané marang telung putrané. Cetha yèn Roma Kulon lan Roma Wétan iku garis-garis sing sajajar, kang makili gréja Romawi lan nagara Romawi. Kanthi pamérangan rangkep loro iku, ana pamérangan rangkep telu salajengé. Yunani saka papat dadi loro, Babil sajroning sewengi, Yehuda telung serangan. Ing bab Islam, “munggahé” kagambaraké minangka “pangluwaran” lan “ambruké” minangka “pangekangan.”
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.
Mundhake diwiwiti déning Mohammed lan padha dikendhalèkaké ing tanggal 11 Agustus 1840. Wong-wong mau dibébasaké lan banjur enggal dikendhalèkaké manèh nalika 9/11. Bubaraké pungkasan iki dumadi ing tanggal 7 Oktober 2023 lan wiwit wektu kuwi padha dikendhalèkaké ing Gaza. Islam bakal dibébasaké manèh kanggo nandhani ditegakké gambar kéwan mau. Garis sajarah kenabian Islam sing diwakili ing pasal sanga tekan sewelas ing kitab Wahyu, ngenali sajarah kenabian Islam saka bilai katelu. ‘Sajarah kenabian Islam saka bilai katelu’ uga diwakili déning malaékat kapitu lan uga malaékat katelu. Malaékat katelu teka ing tanggal 22 Oktober 1844 nalika malaékat kapitu wiwit muni. Malaékat katelu lan bilai katelu mlebu ing sajarah kenabian nalika 9/11. Wiwit 9/11 nganti tumekané angger-angger Minggu, sajarah kenabian saka bilai kapisan lan kapindho wis lan isih nglakoni pangulangan.
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.
“Konci” perang Niniwe narik loro kakuwasan, Roma lan Persia, menyang sesambungan langsung lan ora kapisah karo Islam. Niniwe ngenali kanthi luwih cetha tinimbang wacana Kitab Suci liyane apa wae bab ambruké Roma kulon lan Roma wétan sing lumaku kanthi progresif.
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.
Herod iku lambang naga; dhèwèké makili Roma. Naga ing pungkasaning jagad iku Perserikatan Bangsa-Bangsa. Ing wektu paugeran Minggu, karajan kaping nem rubuh, karajan kaping pitu wiwit, nanging wong-wong mau maringaké karajané marang karajan kaping wolu ing pestha ulang tauné dhéwé. Karajan kaping pitu nembe lair, lan langsung sarujuk maringaké karajané marang sundel Babilon sajroning sakjam, kaya kang dilambangaké déning Herod nalika njanjèkaké nganti separoning karajané marang Salome.
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.
Pas ing titik nalika Amerika Serikat ambruk, Perserikatan Bangsa-Bangsa lair lan uni telu-lapis dileksanakake. Hérodès iku naga, lan Hérodias iku kapausan, lan Amerika Serikat iku Salomé. Hérodès ana ing sawijining aliansi palakrama kang ora sah, awit dhèwèké omah-omah karo garwané seduluré, lan ing tataran profetik dhèwèké ana ing sesambungan incestuous karo Salomé, amarga cetha yèn dhèwèké kasmaran napsu marang dhèwèké nalika Salomé njogèd. Naga iku nduwèni sesambungan karo ibu lan putri. Iki wigati kanggo dideleng nalika panjenengan netepake yèn Rum Kulon lan Rum Wétan makili church craft lan statecraft manut uruté. Rum, karajan kaping papat ing ramalan Kitab Suci, kanthi profetik nduduhaké kapausan lungguh ing dhampar, lan kanthi mangkono Rum dadi pralambang tumrap Amerika Serikat kang bakal sapisan manèh nduduhaké kapausan lungguh ing dhampar.
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.
Sirnané Roma kulon kanthi bertahap wiwit taun 330 nganti 476 makili sirnané Amérika Sarékat kanthi bertahap wiwit taun 1798 nganti tekan hukum Minggu. Taun “330” lan taun “1798” loro-loroné minangka tenger profètis sing kasebut “wektu sing wis katetepaké” utawa “wektu wekasan” ana ing kitab Daniel. Taun 330 nandhani wiwitané Roma kulon lan Roma wétan. Pungkasané loro-loroné iku yaiku andhap-asoré pamimpin Romawi, kaya déné Konstantinus ngasoraké kutha Roma ing wiwitan. Taun 476 iku pungkasaning sawijining période profètis sing nandhani carané tatanan pulitik Roma sing kinurmatan iku buyar lumantar telung langkah. Sawijining période sing diwiwiti nalika kutha iku ditampik ing taun 330, banjur disusul déning pangasorané sakabèhé tatanan pulitiké—républik agungé, kang wis dadi pokok kamunggahan utama Roma kuna, dibubaraké—lan pungkasane tekan taun 476, nalika ora bakal ana manèh sawijining panguwasa ing Roma sing asalé saka garis getih Romawi sejati. Loro garis Roma diwiwiti ing taun 330, lan pérangan wacana ing ngendi loro garis iku dipratelakaké, uga nyakup loro garis profètis limang sasi. Garis Roma kulon diwiwiti lan dipungkasi kanthi pangasoran sing lumaku sethithik mbaka sethithik. Garis Roma wétan diwiwiti lan dipungkasi kanthi pangasoran sing lumaku sethithik mbaka sethithik ing taun 1449, nalika Konstantinus sing pungkasan nyuwun idin kanggo mrentah.
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.
Salah siji saka rong periode limang sasi nuwuhake pungkasané Islam Arab minangka fokusing wangsit lan wiwitané Islam Turki ing taun 782. Ing tanggal iku Permaisuri Irene diasoraké, selaras karo pangasorané Konstantinus sing pungkasan ing pungkasaning wangsit limang sasi kapindho. Ana loro wangsit limang sasi ana ing sajroning siji narasi kang dumadi saka limalas ayat. Sing siji nggambarake sajarah Islam Arab, dene sijiné Islam Turki. Kaloroné padha dipungkasi kanthi pangasorané Roma Wétan. Pungkasaning salah siji saka wangsit mau kawujud lumantar sawijing wanita kang diasoraké, lan sijiné lumantar sawijing priya. Larik ing dhuwuré larik, kabèh mau nandhani pangasorané pasamuwan lan nagarané Roma Wétan. Kaloro pangasoran mau katindakaké déning Islam saka bilai kang kapisan. Pangasorané Konstantinus sing pungkasan ing taun 1449 miwiti sawijining periode patang taun kang dipungkasi ing taun 1453, nalika témbok-tembok Konstantinopel ambruk. Taun 1449 nggambarake pangasoran, lan taun 1453 témbok-temboké ambruk lan sawijining karajan dipungkasi.
Death of Mohammed
Patiné Muhammad
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.
Salah siji saka loro mangsa limang sasi iku diwiwiti kanthi séda Mohammed, kang ing ayat sewelas kasebut minangka “raja sing mrentah atasé wong-wong mau”.
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.
Lan padha padha nduwèni ratu ngungkuli wong-wong mau, yaiku malaékat saka jurang tanpa dhasar, kang ing basa Ibrani asmane Abaddon, nanging ing basa Yunani asmane 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.
Raja ing ngatasé wong-wong mau iku Mohammed, awit dhèwèké diidentifikasi ing ayat siji, mula dhèwèké dudu sawijining tokoh Islam liyané; dhèwèké iku Mohammed sang raja, lan raja iku sawijining karajan lan Islam iku karajané 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.
Lan malaékat kaping lima ngunèkaké kalasangkane, lan aku weruh ana lintang tiba saka swarga menyang bumi; lan marang dhèwèké kaparingaké kunci telaga tanpa dhasar. Lan dhèwèké mbukak telaga tanpa dhasar mau; banjur metu kumelun saka telaga iku, kaya kumeluning pawon geni kang gedhé; lan srengéngé lan awang-awang dadi peteng marga saka kumeluning telaga iku. Lan saka ing kumelun mau metu walang menyang bumi; lan marang walang-walang iku kaparingaké panguwasa, kaya kalajengking ing bumi duwé panguwasa. Wahyu 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.
Pambalèné bilai kapisan lan kapindho ing sajroning bilai katelu iku sajajar karo pambalèné malaékat kapisan lan kapindho ing sajroning malaékat katelu. Mohammed, ratu iku, diparingi kunci kanggo mbukak jugangan tanpa dhasar, lan 9/11 nandhani kapan malaékat katelu diparingi kakuwatan. Kristus minangka Malaékat kang gagah prakosa banjur tumurun nalika pukulan kapisané Balaam tekan ing sajarah kenabian. Banjur jugangan tanpa dhasar kabukak lan Islam malih dadi sawijining prekara ing sajarah donya. Kristus banjur nuntun umat-Né bali menyang dalan-dalan lawasé Yérémia, lan pesen bilai katelu lan malaékat katelu wiwit diumandhangaké. Ing taun 2015, Trump ngumumaké niyaté kanggo maju dadi présidhèn, mangkono ngojok-ojoki kakuwatan naga globalis, lan jugangan tanpa dhasar banjur ngeculaké ateisme sing pungkasané matèni Trump ing lurung-lurung Sodom lan Mesir. Nalika hukum Minggu, kéwan sing kaping wolu, yaiku kang asalé saka pitu, bakal munggah metu saka jugangan tanpa dhasar. Wiwitaning mangsa panyegelan tumrap wong satus patang puluh papat èwu lan pungkasané nandhani munggahé sawijining kakuwatan saka jugangan tanpa dhasar.
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.
Kéwan sing sira deleng iku biyèn ana, lan saiki ora ana; nanging bakal munggah saka jugangan tanpa dhasar, lan bakal mlebu ing karusakan: lan para wong kang manggon ing bumi bakal gumun, yaiku wong-wong kang jenengé ora katulis ana ing kitabing kauripan wiwit madegé jagad, nalika padha ndeleng kéwan iku, kang biyèn ana, lan saiki ora ana, nanging satemené isih ana. Wahyu 17:8.
Islam is the key that opened the bottomless pit on 9/11 and that opens the bottomless pit at the Sunday law. In the midst of the sealing time, the dragon-beast of globalism also came out of the bottomless pit.
Islam punika kunci ingkang mbikak jugangan tanpa dhasar ing 9/11 lan ingkang mbikak jugangan tanpa dhasar nalika hukum Minggu. Ing satengahing wekdal panyegelan, naga-kéwan globalisme ugi medal saking jugangan tanpa dhasar.
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.
Lan manawa padha wus ngrampungake paseksiné, kéwan galak kang munggah saka telenging jurang tanpa dhasar bakal nindakake perang nglawan wong-wong mau, lan bakal ngalahaké wong-wong mau, lan matèni wong-wong mau. Wahyu 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.
Kunci kang mbukak katelu pratandha dalan saka sawijining kakuwasan saka juranging tanpa dhasar diparingaké marang Mohammed, raja karajan Islam. Peperangan Nineveh ing taun 627 nggambaraké sawijining peperangan antarané rong kakuwasan kang ngentèkaké kakuwatané kaloroné pihak kang perang, saéngga maringi dalan supaya Islam kanthi cepet munggah dadi kuwasa. Kunci iku diputer nalika 9/11 lan munggahe Islam wiwit, sanajan sawisé iku ora suwe banjur ditahan. Peperangan Nineveh dititipèkaké ing 9/11, amarga ana ing kono munggahe Islam wiwit nalika malaékat kang gagah mudhun kanggo madhangi bumi nganggo kamulyané, lan lintang, kang tegesé utusan, uga tiba saka swarga. Peperangan Nineveh uga dititipèkaké ing wekasan, nalika undhang-undhang Minggu teka lan mangsa kapindho Abad Peteng wiwit nalika kumeluning agama Islam nglelimputi srengéngé.
Exeter
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.
Angger-angger Minggu dipralambangaké nalika pesen panguwuh tengah wengi tekan ing pertemuan kémah Exeter. Banjur gerakan-gerakan pungkasan saka panyetegan reca kéwan mau wiwit. Pambentukan, utawa panyetegan, reca mau wiwit ing 9/11, nanging ing pungkasaning mangsa iku, mangsa pangwartané panguwuh tengah wengi uga dadi sawijining fraktal saka kabèh mangsa pambentukan reca mau sing wiwit ing 9/11. Wiwitan makili pungkasan. Bilai kang kapisan mralambangaké bilai kang katelu, kaya déné malaékat kang kapisan mralambangaké malaékat kang katelu. Peperangan Niniwé ing pungkasaning wektu panyegelan, nandhakaké peperangan Niniwé ing wiwitan. Peperangan Niniwé ing wektu angger-angger Minggu iku, yaiku pungkasaning wektu panyegelan sing wiwit ing 9/11, nanging uga dadi pungkasaning mangsa pangwartané panguwuh tengah wengi. Mulané, peperangan Niniwé dipralambangaké ing wiwitan tumrap pangwartané panguwuh tengah wengi, kang nandhakaké langkah-langkah pungkasan ing pambentukan reca kéwan ing Amérika Sarékat, lan ing wektu angger-angger Minggu, wiwitan pambentukan reca kéwan ing jagad wiwit. Niniwé iku kunci sing nyelarasaké manéka garis sing nemokaké kasampurnaning panggenapané ing sajarah sing kasamunyi saka ayat patang puluh.
We will proceed further in the next article.
Kita bakal nerusaké luwih jero ing artikel sabanjuré.