As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Munu wa kumanya wa balabe zikumi na bana na bane, Peter ali ku Panium mu 2026, akola omulimu ogw’okulongoosa okulagula okw’obulimba okw’olunaku lwa July 18, 2020. Omulimu gwe mu nsonga eyo gukwatagana n’omulimu gwa Josiah Litch ogw’okulongoosa August 11, 1840 era n’okuzuula kwa Samuel Snow okw’olunaku lwa October 22, 1844. Okulongoosa kwa Litch kwawa amaanyi obubaka bwa malayika ow’olubereberye, era okwawulibwa kwa Snow kwawa amaanyi obubaka bwa malayika ow’okubiri. Okuweebwa amaanyi obubaka bwa bamalayika ow’olubereberye n’ow’okubiri kifulumya ekyokulabirako eky’okuweebwa amaanyi obubaka bwa malayika ow’okusatu. Engeri ez’obubonero ez’olubereberye n’ez’okubiri zikiikirirwa mu ow’okusatu nga ziri wamu ng’okugattibwa kw’obubaka obw’ennaku obw’ebweru n’obubaka obw’omunda obw’okukaaba okw’ekiro wakati okw’olugero lw’abawala kkumi.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Unabwil ku uphrofethikha kathathu, okokuqala nokwesithathu—okuyikho futhi ukuqala nokuphela—kuyakuba lezimo ezihambelanayo. Muva nje, umzalwane uthole amaqiniso amaningana ahlobene lomalilo wokuqala weSambulo isahluko sesificamunwemunye, wona, nxa esetshenziswa ngaphansi komgomo ka-Alfa lo-Omega, aveza esinye isiqinisekiso esijulileyo “sokuzamazama komhlaba” kweSambulo isahluko setshumi lanye. Umthetho weSonto e-United States yiwo “ukuzamazama komhlaba” okuqala ukugcwaliseka kuMvukela waseFrance, lapho iFrance, eyayiyingxenye eyodwa yezizwe ezilitshumi ezakha isakhiwo sesiprofetho seRoma yobuphangani encwadini kaDanyeli, yachithwa. Ngakho-ke, isahluko setshumi lanye sithi ingxenye eyodwa kwelitshumi yomuzi yawa.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Avo nɛ hora keneŋ la, ŋmɔ gbãa yeloo le mɔ, ka tɛŋ ŋɔɔto pui ɖe le du la me yíi, ka amɛwó akpe adre le ŋmɔ gbãa yeloo la me ku; eye ame siwo kpo la, vɔ̃ le wo, eye wowɔ bubu na Dziƒo ƒe Mawu la. Nyaɖeɖefia 11:13.
Immediately after this verse Islam of the third woe arrives.
Hemen a vê ayetê pey Islamê ya vayê sêyem tê.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Masaibu ga kali ga pili yamekwisha; na tazama, masaibu ga kali ga tatu gaja upesi. Ufunuo 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Avaandzi va langutele leswaku “khombo ra vunharhu” a ri ta landzela khombo ra vumbirhi hi ku hatlisa; kambe rito leri hundzuluxeriweke tanihi “hi ku hatlisa” ri vula hi ku humelela hi xitshuketa ni hi ndlela leyi nga languteriwangiki, leswi nga xikombiso xa ku hlasela ka Islama hi ku tumbeta. Khombo ra vunharhu a ri nga ta fika hi October 22, 1844 hilaha avaandzi va anakanyeke hakona; kambe loko ri fika, a ri ta humelela “hi xitshuketa ni hi ndlela leyi nga languteriwangiki,” hilaha swi humeleleke hakona hi 9/11, kutani sweswo swi kombisa ku sungula ka ku funghiwa ka lava dzana ni makume mune-mune wa magidi, loku helaka nkarhi wo koma emahlweni ka ku tsekatseka ka misava ka nawu wa Sonto.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Mwinjilo wa iCilawu ca pa Mulungu” kwe kunyikanyika kwa cinyama ca “pa nsi,” kabili apo 9/11 yafikile, Nkashi White alondolwele ukuti Shikulu aiminine “ukunyikanya nsi mu bubi bukalamba.” Ku kutendeka kwa ukusinda, kabili na ku mpela yako, cinyama ca pa nsi cinyikanyiwa; e ico “umwinjilo mukalamba.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Eci ni mekwalega. Nimekwala, apo nali kuangalia majengo makubwa yakijengwa kule, orofa juu ya orofa, ‘Ni matukio ya kutisha jinsi gani yatakayotukia wakati Bwana atakapoondoka ili kuitikisa nchi kwa kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’” Review and Herald, Julai 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
ꯑꯃꯒꯤ ꯃꯀꯣꯛ ꯑꯍꯥꯟꯕ ꯊꯧꯒꯠꯄ ꯑꯃ ꯍꯣꯡꯂꯛꯄ ꯃꯇꯝꯗ “ꯑꯔꯥꯏ” ꯍꯥꯏꯔꯤ; ꯃꯁꯤꯒꯨꯝꯕ ꯑꯣꯛꯇꯣꯕꯔ 22, 1844 ꯗ ꯁ꯭ꯇꯤꯐꯟꯕꯨ ꯂꯨꯡꯗ ꯊꯥꯗꯨꯅ ꯁꯤꯗꯅ, ꯑꯁꯤ ꯁꯤꯕꯁꯤꯡꯒꯤ ꯋꯥꯨ ꯆꯪꯕ ꯍꯧꯈꯤꯕ ꯃꯇꯝ ꯑꯣꯏꯔꯦ। ꯍꯤꯡꯂꯤꯕꯁꯤꯡꯒꯤ ꯋꯥꯨ ꯆꯪꯕ 9/11 ꯗ ꯍꯧꯈꯤꯕ ꯃꯇꯝꯗꯁꯨ, ꯑꯃꯒꯤ ꯃꯍꯧꯁꯥ ꯑꯃꯨꯛ ꯑꯔꯥꯏꯈꯤ; ꯑꯗꯨꯒ ꯃꯍꯥꯛꯅ ꯃꯂꯦꯝꯒꯤ ꯁꯥꯅꯕ ꯑꯗꯨ ꯌꯦꯡꯂꯛꯈꯤ, ꯑꯗꯨꯒ ꯃꯁꯤ ꯃꯍꯥꯛꯅ ꯆꯠꯊꯔꯤ ꯑꯗꯨꯒꯨꯝ, ꯂꯥꯛ ꯑꯃꯥ ꯆꯥꯎꯔꯦ ꯃꯔꯤ ꯊꯥꯔꯦꯠ ꯑꯃꯁꯨꯡ ꯃꯔꯤ ꯃꯄꯥꯜꯂꯤꯕꯁꯤꯡꯒꯤ ꯁꯤꯜ ꯇꯥꯕ ꯂꯣꯏꯁꯤꯟꯕꯒꯤ ꯑꯔꯣꯏꯕꯗ, ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯊꯧꯒꯠꯄ ꯃꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯆꯔꯆꯇꯒꯤ ꯕꯥꯕꯤꯂꯣꯟꯗ ꯍꯧꯖꯤꯛ ꯂꯩꯔꯤꯕ ꯑꯇꯣꯞꯄ ꯄꯨꯔꯥꯛꯁꯤꯡꯒꯤ ꯃꯥꯌꯣꯛꯇ ꯍꯣꯡꯂꯛꯄ ꯃꯇꯝꯗ।
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Eli munná wuhṛáñi Danielá káttin wa, wó kuekáyá pirmúra ákala-durda yúgáña lakkáru, mënne áshkarañi “móru nárrañi hílisa” chapter eleven-giya sāksiga itihásaga ammíya, mattu modal ákalá-durdani pūrtaisida itihásada bagge pionéraru aritidda vivekaga seróṇe honduvaṇṭadu.
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. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Kisha malaika wa tano akapiga tarumbeta, nami nikaona nyota imeanguka kutoka mbinguni hata juu ya nchi; naye akapewa ufunguo wa shimo lisilo na mwisho. Akalifungua shimo lisilo na mwisho; ukapanda moshi kutoka katika shimo hilo, kama moshi wa tanuru kubwa; jua na anga vikatiwa giza kwa sababu ya moshi wa shimo. Kutoka katika moshi huo wakatoka nzige juu ya nchi; nao wakapewa uwezo, kama nge wa nchi walivyo na uwezo. Wakaamriwa wasidhuru majani ya nchi, wala kitu chochote kibichi, wala mti wowote; ila watu wale tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Ufunuo 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
ئەلگەرگۈچىلەر بۇ ئايەتلەرنى مۇھەممەدكە باشلامچىلىق قىلغان تارىخقا توغرا تەتبىق قىلغان؛ ئۇ 570-يىلى تۇغۇلغان، 606-يىلى قەبىللەرنى بىرلەشتۈرگەن، 610-يىلى تۇنجى ۋەھيىنى قوبۇل قىلغان، 622-يىلى مەدىنەگە ھىجرەت قىلغان، 624-يىلى ئۆز ئۇرۇشلىرىنى باشلىغان ۋە 632-يىلى ۋاپات بولغان. «تەگى يوق قۇدۇق» پەيغەمبەرلىك مەنىسىدە شەيتاننىڭ يېڭى بىر نامايانىنى ئىپادىلەيدۇ، ئەمما مۇھەممەد ئەرەبىستاندا باشلانغان، بۇ يەر كەڭ چۆللۈكلىرى سەۋەبىدىن «تەگى يوق قۇدۇق» دەپمۇ تونۇلىدۇ.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed 606-mu-mu kuu, amwi kyumwaa vya bujimi hagati ya makabila mbalimbali yaliyokuwa katika mkanganyiko juu ya ni nani angepaswa kurudisha jiwe la pembeni la “mwamba mweusi” la Kaaba, akawa mfalme wa kinabii, au kama alivyoitwa, “mwaminifu.” Kaaba ni jengo la umbo la mchemraba (hivyo basi jina “Kaaba,” ambalo katika Kiarabu humaanisha “mchemraba”) lililo katikati ya Msikiti Mkuu wa Makka katika Saudi Arabia. Lina urefu wa yapata futi 43, upana wa futi kumi na moja, na urefu wa futi kumi, limejengwa kwa granite na marumaru, nalo limefunikwa kwa kitambaa cheusi cha hariri na pamba. Kaaba ilikuwapo muda mrefu kabla ya Muhammad na, kulingana na mapokeo ya Kiislamu, hapo mwanzo ilijengwa na Ibrahimu pamoja na mwanawe Ishmaeli kuwa nyumba ya ibada kwa Mungu Mmoja (Allah). Katika karne zilizofuata, kilijaa sanamu na kilitumiwa na makabila ya Waarabu kama kaburi la kipagani.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaaba ni ikigo cy’umwuka cy’isi ya Kisilamu—inyubako yoroshye kandi ya kera ishushanya ukwemera Imana imwe rukumbi, ubumwe, n’isano iri hagati y’ukwizera kwa Aburahamu na Kisilamu. Abayisilamu ntibayifata nk’“inzu y’Imana” mu buryo bw’ukuri bufatika, ahubwo bayifata nk’ahantu ho kuramya hagenwe n’Imana. Ibikorwa bya Mohammed mu gihe Kaaba yari yarasenywe hanyuma ikongera kubakwa ni byo byabereyemo intangiriro y’ubuyobozi bwe.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Mafuriko ya ghafla yaliharibu Kaaba, na kabila la Quraysh likaijenga upya. Ulipofika wakati wa kurudisha Jiwe Jeusi (Hajar al-Aswad) katika pembe yake, koo mbalimbali ziligombania ni nani angepata heshima hiyo. Wakakubaliana kwamba mtu wa kwanza atakayeingia mahali hapo ndiye angeamua. Muhammad akaingia, naye akatatua mabishano hayo kwa hekima: Aliweka Jiwe Jeusi juu ya kitambaa, akamfanya mwakilishi kutoka kila ukoo alinyanyue pamoja na wengine, wakalibeba pamoja, kisha yeye mwenyewe akaliweka mahali pake. Tukio hili lilimpatia heshima kubwa na cheo cha Al-Amin (“Mwaminifu”) miongoni mwa watu wa Makka. Hili ni mojawapo ya matukio muhimu ya kabla ya unabii yanayoangaziwa katika ratiba nyingi za nyakati. “Jiwe Jeusi” lilikuwa jiwe la pembeni la msingi lililowekwa na Mohammed, ambaye ni mfalme wa kinabii juu ya Uislamu. Jiwe jeusi la pembeni ni bandia dhahiri ya Kristo (jiwe la kweli la pembeni la msingi), na kuharibika kwa nyumba ya Kaaba baada ya miaka ya kuingizwa kwa sanamu nako kulitatuliwa na Mohammed.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Quraysh tɔ ŋùù tɔ Hudaybiyyah kɛ́lɛ tɔ̀, Muhammad yì Mecca nì sɔ̀rɔ̀ sìgì 10,000 tɔ̀ŋɔ̀lɔ̀ Muslimnu yà. Wóolu gɔ̀lɔ̀ bɛ̀ɛ̀rɛ̀ kù yà sàgàrà. Muhammad bì Kaaba nì, kà sànamu 360 min bɛ̀ a kɔnɔ̀ tɔ̀gɔ, ò tìɲɛ̀, kà sùrù bɛ̀ɛ̀rɛ̀ yìlɛ kelen De (Allah) bàtɛɛli yà. Ò dɔ̀, Islam màsa Muhammad yé dànbà lɔ̀gɔ̀ fɔ̀lɔ̀ dòn, kà à yé bátu-so kánya sànamu-bàtɛɛli ma.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Mu kitabu c’Ukusukura, hari ubushobozi butatu buva mu rwobo rutagira iherezo, kandi buri bumwe muri ubwo butatu bugereranya Kristo w’ikinyoma. Satani, ikiyoka, ashaka kumera nk’Isumbabyose, yicaye ku ntebe y’Ubwami y’Imana no mu rusengero rwayo.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Wê, kuê bi serê xwe ji ezmên ketî, ey Lûsîfer, kurê sibehê! Wê, kuê hate xwarê erdê avêtin, yê ku neteweyan lawaz dikir! Çimkî te di dilê xwe de got: Ez ê berbi ezmên hilkişim, ez ê textê xwe li ser stêrkên Xwedê bilind bikim; ez ê li ser çiyayê civatê jî rûnim, li aliyên bakurê; ez ê li jorî bilindahiyên ewran hilkişim; ez ê wekî Herî Bilind bim. Lê tu yê were birin xwarê dojehê, berbi aliyên kûraya pitê. Îşaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Umuzimu w’ukutemera ko Imana ibaho wazamutse uvuye mu rwobo rutagira epfo na ruguru mu Byahishuwe igice cya cumi na kimwe, kandi inyamaswa ya Gatolika izazamuka iva muri urwo rwobo rutagira epfo na ruguru igihe igikomere cyayo cyica kizaba gikize.
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.
Ikinyamaswa wabonyeho, cyari kiriho, kandi ntikikiriho; kandi kizazamuka giturutse ikuzimu hatagira epfo, kijye mu irimbukiro; kandi abatuye mu isi bazatangara, bo amazina yabo atanditswe mu gitabo cy’ubugingo uhereye ku kuremwa kw’isi, nibabona icyo kinyamaswa cyari kiriho, kandi kitakiriho, nyamara kikaba kiriho. Ibyahishuwe 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Kikatoliki chenye mfano wa mnyama hupanda juu ya kiti cha enzi cha dunia wakati wa sheria ya Jumapili, hapo muungano wa pande tatu unapowekwa katika nafasi yake. Kama yule joka, Ukatoliki hudai kuwa ni Mungu, kama Paulo alivyotambua kwa usahihi mkuu.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ntihakagire umuntu n’umwe kubahenda ku buryo ubwo ari bwo bwose; kuko uwo munsi utazaza hatabanje kubaho ubuhakanyi, kandi hagahishurwa wa muntu w’icyaha, wa mwana wo kurimbuka; urwanya kandi akishyira hejuru y’ibyo byose byitwa Imana cyangwa ibisengwa; kugira ngo yicare mu rusengero rw’Imana nk’Imana, yiyerekana ko ari Imana. 2 Abatesalonike 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
ꯗ꯭ꯔꯥꯒꯟ ꯑꯃꯅ ꯆꯠꯂꯝꯕ ꯃꯇꯝꯗ ꯀꯥꯊꯣꯂꯤꯁꯤꯁꯝꯒꯤ ꯁꯥꯅꯤꯕ ꯑꯗꯨ ꯑꯟꯇꯤꯀ꯭ꯔꯥꯏꯁꯠ ꯑꯣꯏ, ꯑꯅꯤꯃꯛꯅ ꯃꯈꯣꯏ ꯑꯁꯨꯝꯅ ꯂꯥꯏꯔꯤꯕꯅꯤ ꯍꯥꯏꯅ ꯐꯣꯡꯗꯣꯛꯏ, ꯑꯃꯁꯨꯡ ꯑꯅꯤꯃꯛꯀꯤ ꯑꯔꯣꯏꯕ ꯃꯥꯡꯊꯍꯟꯕ ꯑꯗꯨ ꯃꯈꯣꯏꯒꯤ ꯕꯥꯏꯕꯤꯜꯒꯤ ꯁꯥꯀ꯭ꯁꯤꯒꯥ ꯃꯔꯤ ꯂꯩ; ꯃꯔꯝꯗꯤ, ꯗ꯭ꯔꯥꯒꯟ ꯑꯗꯨ ꯍꯦꯜꯂꯗ ꯄꯨꯔꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯁꯥꯅꯤꯕ ꯑꯗꯨ ꯃꯥꯡꯊꯍꯟꯕꯒꯤ ꯃꯆꯥꯅꯨꯄꯥꯅꯤ। ꯃꯥꯡꯊꯍꯟꯕ ꯍꯥꯏꯕꯗꯤ ꯑꯔꯣꯏꯕ ꯃꯥꯡꯊꯍꯟꯕꯅꯤ।
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Ang katuyuan sang anticristo nga ipatuman ang pagrebelde nga iya ginsugdan sa langit magapadayon sa pagbinuhat sa mga anak sang pagkamasinupilon.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Ku mupapa wa Roma, uwo murimo nyene warabandanyijwe hano kw’isi nk’uko wabandanijwe mu bikari vyo mw’ijuru imbere y’uko umwami w’umwiza yirukanwa. Satani yashatse gukosora ivyagezwe vy’Imana mw’ijuru, no gutanga ivyongerwako biva kuri we ubwiwe. Yashize urubanza rwiwe hejuru y’urw’Umuremyi wiwe, kandi ashyira ukugomba kwiwe hejuru y’ukugomba kwa Yehova; kandi muri ubwo buryo, mu vy’ukuri, yatangaje ko Imana ishobora kwihenda. Na we nyene, umupapa afata iyo nzira nyene kandi, yivugira ko adashobora kwihenda, agashaka guhuza ivyagezwe vy’Imana n’ibitekerezo vyiwe bwite, yiyumvira ko ashoboye gukosora amakosa yiyumvira ko abona mu mategeko no mu mabwirizwa vy’Umwami wo mw’ijuru no kw’isi. Mu vy’ukuri, abwira isi ati: Nzobaha amategeko aruta aya Yehova. Ese ukuntu ibi ari agatukisha ku Mana yo mw’ijuru!” Signs of the Times, 19 Munyonyo 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
ئیسلام، کە لە مێژووی سەدەی حەوتەمدا بە موحەممەد نیشاندرابوو، هەروەها کاتێک کلیلەکەی دراو بە موحەممەد وەرگێڕدرا، لە بێن-بنی پیتەکەوە هاتە دەرەوە. کاتێک پیتەکە کرایەوە، «دووکەڵ»ێک لێوە هاتە دەرەوە کە خۆر و هەوا تاریک کرد. پێشەنگان بە دروستی ناساندیان کە «کلیل»ەکەی پیتەکەی کردەوە، جەنگی نەینەوا بوو.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Kua ingerekea aya mavhesi matatu okutanga eChakazarurwa chitsauko 9 kubva pakunzwisisa kwavapayona mukati mechirevo chokushandiswa katatu kwechiporofita, tinoona kuti hunhu hwouporofita hwamavhesi iwayo, hunomirira nhamo yokutanga, hunofananidzira hunhu hwouporofita hwenhamo yechitatu inosvika “nokukurumidza” pakudengenyeka kwenyika kukuru. Mutemo weSvondo unomiririrwa nehondo yeNinevhe.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Petro azali na mokumba ya kobongisa esakweli ya lokuta ya mabanga ya moto ya Nashville, mpe andimi ete bosaleli ya solo ya likebisi ya Ellen White na ntina na mabanga ya moto likoló ya Nashville ezali elembo ya ebandeli ya “kobebisama ya bingumba nkóto mingi oyo ekabwamá pene nyonso na losambo ya bikeko.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Tushilo twa mulilo twa ku Nashville twamanyisha kutendeka kwa cikondo ca konongeka pa misumba, kabili na kyo cakamanyisha kutendeka kwa kushimikila kwa mbila ya mfupi ya kulila kwa pakati ka bushiku. Iyo mbila itendeka no kulwisha kwa kusunguka ukufuma ku Islamu, kabili ico cikondo cipelako no kulwisha kwa kusunguka ukufuma ku Islamu pa kusunkanishiwa kukalamba kwa calo. Cikondo ca kushimikila ukulila kwa pakati ka bushiku cakamanyisha impela ya nshita ya ukutindikwa kwa imyanda umo na makumi yane na bane ayana, yatendeke no kulwisha kwa kusunguka kwa Islamu pa 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Migero da mu nkumi imwe na magana ana na mirongo ine na bane rero yatangiye mu bwumvikane n’umurongo wa Balamu n’indogobe, aho hari inkoni eshatu zisozwa n’itegeko ry’icyumweru, ariko aho igitero cya kabiri kitari gitegerejwe kirimo Ukwakira 7, 2023 ku gihugu cya kera cy’ubwiza, hanyuma no ku mipira y’umuriro ya Nashville. Imirongo yose irahuza, kandi Petero asobanukirwa yuko ukurandurwaho ikimenyetso kuri uku kuri, kugereranywa n’umuntu ufite akaboroso k’umukungugu uteranya amabuye y’agaciro yasandaye maze akayajugunya mu gasanduku, ari umurimo w’Intare yo mu muryango wa Yuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Kikosi cha Yuda kinautambua ujumbe uliosahihishwa wa Peter wa Nashville kuwa unatukia katika kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kinachowakilishwa katika historia iliyofichika ya aya ya arobaini ya Danieli kumi na moja, na hasa zaidi katika sehemu ya historia hiyo iliyofichika inayowakilishwa katika aya ya kumi na moja hadi kumi na tano ya sura iyo hiyo. Katika aya hizo, vita vya Raphia na vita vya Panium huongoza kwenye sheria ya Jumapili ya aya ya kumi na sita, ambayo inawakilishwa na vita vya Actium. Wakati vita vya Panium vinapojiunga na vita vya Actium kwenye sheria ya Jumapili, vita vya Ninawi navyo hurudiwa pia.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
باغلىق ئاسلامنىڭ پادىشاھى، مۇھەممەدكە بېرىلگەن «ئاچقۇچ»—ئۇنىڭ نامى پەقەت ئاسلامنىڭ خاراكتېرىنىلا ئەمەس، بەلكى نىنەۋا ئۇرۇشى بىلەن بەلگىلەنگەن ھالاكەت ئورنىنىمۇ كۆرسىتىدۇ. بۇ پادىشاھنىڭ نامى «ئىبرانىي تىلىدا ئاباددون» بولۇپ، «يۇنان تىلىدا بولسا ئۇنىڭ نامى ئاپوللىيوندۇر». يۇنانچە ۋە ئىبرانىيچە كونا ۋە يېڭى ئەھدىلەرنى تەكىتلەيدۇ ۋە بىزگە شۇنى ئۆگىتىدۇكى، ئاباددون «ھالاكەت ئورنى» دېگەن مەنىنى، ئاپوللىيون بولسا «ھالاك قىلغۇچى» دېگەن مەنىنى بىلدۈرىدۇ. ۋەھىينىڭ توققۇزىنچى بابىنىڭ ئون بىرىنچى ئايىتىدە ئاسلام ئۈستىدىكى پادىشاھ مۇھەممەد دەپ كۆرسىتىلگەن، ئەمما ئۇ يەنە «تېگى يوق قۇدۇقنىڭ پەرىشتىسى»دۇر، يەنى شەيتاندۇر. قانداقكى، پوپ يەر يۈزىدە شەيتاننىڭ ئوڭ قول كىشىسى سۈپитидә داججال بولسا، مۇھەممەد ھەم شۇنداقلا، تېگى يوق قۇدۇقنىڭ پەرىشتىسى بولغان شەيتان تەرىپىدىن بىۋاسىتە كونترول قىلىنىدۇ.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Oko mutemo gwa Sande, obbumu obw’ebitundu bisatu buwalirizibwa ku nsi, era ekiwundu eky’okufa ekyatuusibwa ku bwaapaapa mu 1798, bwe kyategeeza enkomerero y’Ebiro eby’Ekizikiza, kiwonyezebwa. Ekiwundu eky’okufa bwe kiwonyezebwa, ebbanga ery’okubiri ery’Ebiro eby’Ekizikiza lituuka, era mu musisi omunene ogwo gwe mutemo gwa Sande, Obusiraamu bukyusa ekisumuluzo, n’omukka ng’oguva mu kikoomi gwizikiza enjuba n’emmunyeenye ng’ekizikiza bwe kiddamu. Olutalo lwa Nineeve luddibwamu ku mutemo gwa Sande, kubanga ye kisumuluzo ekireeta ebbanga ery’okubiri ery’ekizikiza. Eyo obujeemu obw’eggwanga buddirirwa okuzikirira kw’eggwanga. Eyo “obufuzi obw’obukambwe obukola” bufuga mu bujjuvu, kubanga omukka gw’Obusiraamu oguzikiza enjuba n’emmunyeenye ku lutalo lwa Nineeve guli ng’ekikoomi ekyaka. “Ekikoomi ekyaka” kyali kitundu ku ndagaano ya Katonda ne Ibulayimu.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Bwe kwenzeka ukuthi, ilanga selitshonile, sekumnyama, bheka, kwabonakala isithando esibhemayo nesibani esivuthayo esadlula phakathi kwalezo zicucu. UGenesise 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Tanūru yenye kutoa moshi iliyopita katikati ya dhabihu za agano za Abramu ilitambulisha utumwa wa Misri uliowakilishwa katika kifungu cha aya ya kumi na tatu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Û wî jî bi Avram re got: Bi rastî bizane ku zürriyeta te dê li welatekî ku ne ya wan e bibe xerîb, û dê xizmeta wan bike; û ew dê wan çarsed salan eza bidin. Destpêk 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Muti uvwalukayo,” nga ni muti wa Nebukadinezari uvwalukayo uwavugwa mu cipandwa ca butatu ca Daniele, ulemyele ubusha no bupika, nga fyaliko pali Shadraki, Meshaki, na Abedinego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Basi katamana ne nyenyezi katika mzunguko mpana wa njia yao waliyowekewa, makusudi ya Mungu hayajui haraka wala kuchelewa. Kwa njia ya alama za giza kuu na tanuru yenye moshi, Mungu alikuwa amemfunulia Ibrahimu utumwa wa Israeli katika Misri, naye alikuwa ametangaza kwamba muda wa ukaaji wao ungekuwa miaka mia nne. “Baadaye,” akasema, “watatoka wakiwa na mali nyingi.” Mwanzo 15:14.” Tumaini la Vizazi Vyote, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Lakin Rəbb sizi götürüb dəmir kürəsindən, yəni Misirdən çıxartdı ki, bu gün olduğunuz kimi, Ona miras xalqı olasınız. Qanunun Təkrarı 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
itọsi owọn ti o mu oorun ati oṣupa ṣókùnkùn nigbati a ba yi kọkọrọ ogun Ninefe ká, n fi inúnibíni tí ó bẹ̀rẹ̀ lọ́nà gidi ní ìgbà òfin Ọjọ́-Àìkú hàn. Nígbà náà ni a tún ṣe inúnibíni ti Àwọn Àkókò Òkùnkùn. Àwọn aṣáájú-ọ̀nà náà dá a mọ̀ dáadáa pé ogun Ninefe ni “kọkọrọ” tí ó mú Ísílámù wọ inú ìtàn àsọtẹ́lẹ̀ gẹ́gẹ́ bí ègbé àkọ́kọ́ ní ọdún 627. Ogun náà wà láàárín Róòmù àti Pérṣíà, ó sì ṣojú ìṣẹ́gun fún Róòmù, ṣùgbọ́n ó jẹ́ ohun tí a ń pè ní ìṣẹ́gun Pyrrhic. Ìṣẹ́gun kan tí ó jẹ́ ipáńilára gan-an sí ẹni tí ó ṣẹ́gun. Gbólóhùn náà wá láti inú ìṣẹ́gun ọba Pyrrhus ti Epirus. Lẹ́yìn ogun méjì sí àwọn ará Róòmù (Heraclea ní 280 BC àti Asculum ní 279 BC), ó ṣẹ́gun ọmọ-ogun Róòmù, ṣùgbọ́n ó pàdánù ìpín ńlá nínú àwọn ọmọ-ogun tirẹ̀. Gẹ́gẹ́ bí ìtàn àròsọ ṣe sọ, lẹ́yìn náà ó ní, “Ìṣẹ́gun míràn bí èyí kan ṣoṣo, a sì ti ṣègbé.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Urugamba rwa Nineve rwari insinzi y’ingamba kuri Roma, ariko rwarangiye Roma na Peresiya byombi bitagifite ubushobozi bwo kongera guhangana neza n’igitero cy’Islamu. Peresiya ni Leta Zunze Ubumwe za Amerika, kandi Roma ni ubupapa mu isohozwa rya none ry’urugamba rwa Nineve. Abamedi n’Abaperesiya nk’ubutegetsi bufite amahembe abiri bahagarariye ubutegetsi bufite amahembe abiri bwa Leta Zunze Ubumwe za Amerika. Mu gihe cy’itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika iba ari ihembe rimwe gusa, kuko mbere y’itegeko ryo ku Cyumweru ishusho y’inyamaswa iba yararemwe, kandi uko kuremwa kwayo kugizwe no guhuza ayo mahembe yombi akavamo rimwe. Muri Daniyeli 8, hari amahembe abiri ahagarariye ubwami bw’Abamedi n’Abaperesiya, kandi ihembe ry’Abaperesiya ryazamutse nyuma.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Ndipo nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo dume mwenye pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini mmoja ulikuwa mrefu kuliko mwingine, na ule mrefu zaidi uliota baadaye. Danieli 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
United States yā mazuĩ ma Republicanism na Protestantism maungana na kuwa kimwe hingo kanisa na dola vikutanaga ili kuunda sanamu ya mnyama. Uundaji ucio ukamilika kabisa hingo alama ya mnyama ikitekelezwa katika sheria ya Sunday. Uyu watambulisha United States kuwa tu Persia katika sheria ya Sunday. Persia yashindwa ni Rome katika vita vya Nineveh. Jinsi Rome yashindaga Persia ni ya maana ya kihistoria, kwa sababu ya mikakati ya Heraclius, Mfalme wa Rome.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
நேர்மையாகச் சொன்னால், ஹெராக்ளியஸ் நேரடியாக முன்நகரும் தாக்குதலை அல்ல, எதிர்பாராத திடீர் தாக்குதலைவே மேற்கொண்டான். அந்தத் திடீர் தாக்குதலை நிறைவேற்றுவதற்காக அவன் செய்த முயற்சிகள் வரலாற்றில் பதிவாகியுள்ளன. அந்த ஆச்சரியத் தாக்குதலின் ஒரு பகுதியாக, அக்கால வரலாற்றுச் சூழலில் அரிதானதாயிருந்த குளிர்காலத்திலேயே தாக்குதல் நடத்த வேண்டும் என்ற அவன் முடிவும் இருந்தது; ஆனால் அது மட்டுமல்ல. கி.பி. 627 ஆம் ஆண்டின் செப்டம்பர் மாதத்தின் நடுப்பகுதியில், வடதிசையிலிருந்து (அர்மேனிய உயர்நிலப்பகுதிகளில் இருந்து) ஹெராக்ளியஸ் தனது படையெடுப்பைத் தொடங்கினான். பாரசீக தலைநகரமான க்டெசிபோனை நோக்கி நேராகத் தெற்கே செல்லும் எதிர்பார்க்கப்பட்ட வழியை எடுத்துக்கொள்ளாமல், எல்லைப்பகுதிகளைக் கொண்டு (ஏறத்தாழ இன்றைய துருக்கி–ஈரான் எல்லைப்பகுதி) தென்கிழக்குத் திசையில் நகர்ந்து, அகலமான வளைவு ஒன்றை அமைத்தான். பின்னர் அவன் தெற்கும் மேற்கும் திரும்பி, கி.பி. 627 டிசம்பர் 1 அன்று மகா சாப் ஆற்றைக் கடந்தான். இதனால், அவன் படை டைக்ரிஸ் ஆற்றின் கிழக்குக் கரையில் அமைந்த நினவே சமவெளிப் பீடபூமியில், பண்டைய நினவேயின் சிதிலங்களுக்கு அருகில் வந்து நிறுத்தப்பட்டது. இந்த நகர்வு, பாரசீகப் படைகளுடன் ஒப்பிட்டுப் பார்த்தால் தெற்கிலிருந்து வடக்கே நடந்ததாய் இருந்தது—பாரசீகர்கள் எதிர்பார்த்ததற்குப் பூரண எதிர்மாறானது. அவன் க்டெசிபோனை நோக்கித் தெற்கே தொடர்ந்து முன்னேறுவான் என அவர்கள் எதிர்பார்த்தனர். இதனால் பாரசீகத் தளபதி ரஹ்சாத் எச்சரிக்கையின்றிக் கவரப்பட்டு, ஹெராக்ளியஸைத் தமக்குச் சாதகமில்லாத நிலப்பரப்பிற்குள் துரத்த வேண்டிய கட்டாயத்திற்குள் ஆழ்த்தப்பட்டான். இதுவே ரோமானியருக்கு நினவேக்கு அருகிலுள்ள சமவெளிகளில் போர்க்களத்தைத் தாமேத் தேர்ந்தெடுக்க அனுமதித்தது. இந்த இராணுவத் தந்திரம், ரோமானியர் பாரசீகப் படைகளுக்கிடையில் சிக்கிக் கொள்ளுவதைக் காத்ததோடு, அவசியம் ஏற்பட்டால் தப்பிச் செல்லும் வழியையும் அவர்களுக்கு வழங்கியது. இதனோடு, யுத்தம் நடந்த நாளில் இருந்த மூடுபனியும், உண்மையான போரின் போதில் பயன்படுத்தப்பட்ட போலியான பின்வாங்கும் தந்திரமும் சேர்ந்து, ஆச்சரியத்தின் பல அடுக்குகளை உருவாக்கின. குளிர்காலத்தில் மேற்கொள்ளப்பட்ட இந்தத் துணிச்சலான படையெடுப்பும், பாரசீக நாட்டின் ஆழப்பகுதிக்குள் சென்ற இந்த விலாச்சுற்று வழித்தடமும், ஹெராக்ளியஸின் மிகச் சிறந்த இராணுவச் சாதனைகளில் ஒன்றாகக் கருதப்படுகின்றன. இது பாரசீகர்களின் நம்பிக்கையை முறியடிக்க உதவியதோடு, நீண்டகாலப் போரில் ரோமானியரின் இறுதியான வெற்றிக்குப் பெரிதும் பங்களித்தது.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Mu ntambara ya Nineve, yarwanywe n’ubukana kuva mu museke kugeza ku isaha ya cumi n’imwe, amabendera makumyabiri n’umunani, usibye ayashoboraga kumenwa cyangwa gutabuka, yambuwe Abaperesi; igice kinini cyane cy’ingabo zabo cyatemaguwe mo ibice, kandi abaneshi (Abaroma), bahishe igihombo cyabo bwite, barara kuri urwo rugamba. Imijyi n’ingoro za Ashuri byafunguriwe Abaroma ku ncuro ya mbere.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Kaizari wa Rumi hakuimarishwa kwa ushindi alioupata; na wakati huohuo, na kwa njia zilezile, njia iliandaliwa kwa ajili ya makutano ya Wasaraceni kutoka Arabuni, kama nzige kutoka eneo hilohilo, ambao, wakieneza katika mwendo wao imani ya giza na ya upotovu ya Mohammed, kwa upesi walienea juu ya milki ya Uajemi na ya Rumi pia.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
ئهم ڕاستییه نموونەیەکی تەواوتری بۆ داواکراو نییە لەوەی کە لە وشەکانی کۆتاییی ئەو بەشەدا لەلایەن گیبۆنەوە پێشکەش کراوە، کە ئەو دەربڕینانەی پێشووتر لێوە وەرگیراون. «هەرچەندە سوپایەکی سەرکەوتوو لەژێر ئاڵای هێراکلیوس پێکهاتبوو، ئەو هەوڵە ناسروشتییە وا دیارە زیاتر هێزیان ماندوو کردووە تا ئەوەی بەکار هێنابێت. کاتێک ئیمپراتۆر لە قسطنطنیە یان ئۆرشەلیم سەرکەوتن دەبرد، شارۆچکەیەکی نەناسراو لە سنوورەکانی سوریا لەلایەن سەرەکەنەکانەوە تاڵان کرا، و هەندێک لەو هێزانەیان پارچەپارچە کرد کە بۆ ڕزگارکردنی ئەو پێشڕەویان کردبوو،—ڕووداوێکی ئاسایی و بچووک، ئەگەر پێشەکیی شۆڕشێکی گەورە نەبوایە. ئەم تاڵانکارانە نێردراوانی محەممەد بوون؛ دڵاوریی شێتانەی ئەوان لە بیابانەوە هاتبووە دەرەوە؛ و لە هەشت ساڵی دواهەمی حوکمڕانیی خۆیدا، هێراکلیوس هەمان ئەو هەرێمانەی لە فارسییەکان ڕزگار کردبوو، بە عەرەبان لەدەست دا.»
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘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.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Mbepo ya ulaghai na shauku ya kupotoka, ambayo makao yake si mbinguni,’ iliachiliwa duniani. Shimo lisilo na mwisho lilihitaji tu ufunguo wa kulifungua, na ufunguo huo ulikuwa kuanguka kwa Chosroes. Kwa dharau alikuwa amerarua barua ya raia asiyejulikana wa Makka. Lakini alipotoka katika ‘mwangaza wa utukufu wake’ na kutumbukia katika ‘mnara wa giza’ ambao hakuna jicho lingeweza kuupenya, jina la Chosroes lilipaswa ghafula kupotelea katika usahaulifu mbele ya la Mohammed; na hilali ilionekana kana kwamba ilikuwa ikingoja tu kuchomoza kwake hadi nyota ile ilipoanguka. Chosroes, baada ya kushindwa kwake kabisa na kupoteza ufalme wake, aliuawa katika mwaka 628; na mwaka 629 umewekwa alama na ‘ushindi wa Arabia,’ na ‘vita ya kwanza ya Wamohammed dhidi ya dola ya Kirumi.’ ‘Malaika wa tano akapiga tarumbeta, nami nikaona nyota imeanguka kutoka mbinguni hata nchi; naye akapewa ufunguo wa shimo lisilo na mwisho. Akalifungua shimo lisilo na mwisho.’ Alianguka hata nchi. Nguvu ya dola ya Kirumi ilipokuwa imekwisha, na mfalme mkuu wa Mashariki amelala mfu katika mnara wake wa giza, uporaji wa mji usiojulikana katika mipaka ya Shamu ulikuwa ‘utangulizi wa mapinduzi makubwa.’ ‘Wanyang’anyi hao walikuwa mitume wa Mohammed, na ushujaa wao wa kichaa ulitokeza kutoka jangwani.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
ནི་ནེ་ཝེའི་དམག་འཐབ་ནི། གཟའ་ཉི་མའི་ཁྲིམས་ལ་བརྟེན་ནས་རོམ་སྐབས་དེང་དུས་ཀྱིས་ཨ་མེ་རི་ཀ་གཅོམ་པའི་མཚོན་བྱེད་ཡིན་ནའང་། དེ་ནི་རང་ཉིད་ལ་གྱོང་ཆེ་བའི་རྒྱལ་ཁ་ཞིག་ཡིན། གང་ཡིན་ཞེ་ན། གཟའ་ཉི་མའི་ཁྲིམས་ཀྱི་སྐབས་ནས་རོམ་ལ་ཐད་རིམ་དུ་འབྱུང་བའི་ཁྲིམས་ཆད་འགོ་ཚུགས་པས་སོ།
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroes, alikuwa kichwa cha milki ya Uajemi; hivyo basi Uajemi, ukiiwakilisha kuanguka kwa Marekani katika sheria ya Jumapili, ndio ufunguo unaofungua shimo lisilo na mwisho katika kuanguka kwa ufalme wa sita wa unabii wa Biblia. Hili linawakilisha sheria ya Jumapili ya aya ya kumi na sita, ya thelathini na moja, na ya arobaini na moja ya Danieli kumi na moja, na pia Ufunuo kumi na tatu aya ya kumi na moja.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Pioneer Stephen Haskell kuu on same verses and history la comments hia asia loh:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Orabu, au Wasarakeno, matimĩrĩte ũhoti o wothe thĩinĩ wa thĩ. Thĩinĩ wa ũtonga wa ndũrĩri, andũ aya a kwĩyathĩra a werũ wa gĩthaka rĩa thakame nĩmarĩhĩtũkĩte na matarakũrirwo o na hanini. Uislamu nĩwaheanĩtie hamwe mĩhĩrĩga ĩrĩa yatharangĩtie, na ũkamathoma marute ta anyinyi a ndũrĩri nyingĩ. Gũthiĩ mbere kwa ihenya-inĩ kwa mbũtũ cia Wasarakeno nĩkwari, gũkĩrĩrĩria mũno, nĩ mũno nĩ ũrĩa wa ngũĩ gatagatĩ ka Aroma na Kosoro, mũtwe wa ũthamaki wa Pɛsia wa rĩrĩa rĩu. Ngũĩ ĩyo nĩyagĩrĩire mũndũ ũcio wa kũrigwo. Pɛsia wa rĩrĩa rĩu nĩwathũrĩire ta rũthingo rwa kũgitĩra, ũrĩa warĩkĩrĩte hinya wa Mohammed; no rĩrĩa hinya ũcio waguire, rũthingo rũcio rwariho rũgĩtwarwo, ‘rĩĩna rĩrĩa ritarĩ na thĩ’ rĩgĩhingũka, nao Wasarakeno magĩkũũrĩra thĩ yothe ta maĩ ma mbura. Rĩrĩa ‘rĩĩna rĩrĩa ritarĩ na thĩ’ ryahingũkire, hakĩgĩa gucooka mũtĩ mũnene wa ndũrĩri ũrĩa wahithĩte ũthiũ wa riũa.’ Mũhianĩrĩri ũcio nĩ wa hinya mũno, ũhoro wake nĩ kuonania ũrĩa Uislamu wahehithĩtie ũtheri, rĩrĩa waheanaga mũrango wakwo igũrũ rĩa thĩ yothe.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Kwa historia ya Roma, ukuta huo wa kizuizi ni ukuta wa utengano kati ya kanisa na serikali, ambao huondolewa katika sheria ya Jumapili. Kuna tabaka jingine la ushindi wa Kipirusi wa Roma juu ya Uajemi katika vita vya Ninawi, kwa maana kulikuwako vita vya awali vya Ninawi, vikimwakilisha Alfa, na vita vya mwaka 627 vikimwakilisha Omega. Vita hivyo vilikuwa mwaka 612 KK, zikiwa takriban miaka elfu moja na mia mbili kati yake. Katika vita hivyo, Ashuru ilishindwa na muungano wa pande tatu, na hayo yaliashiria mwisho wa Milki ya Ashuru.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones anavuga ku ntambara ya alfa y’i Nineveh:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Ասորեստանի կառավարության գործերը վատից դեպի ավելի վատ ընթացան, այնպես որ մ.թ.ա. 612 թվականին դարձյալ տեղի ունեցավ նույն երեք երկրների կողմից մի մեծ ապստամբություն, այս անգամ՝ անձամբ Նաբոպողասարի առաջնորդությամբ։ Այս ապստամբությունը լիովին հաջողվեց. Նինվեն վերածվեց ավերակների կույտի, և Ասորեստանի կայսրությունը բաժանվեց երեք մեծ մասերի,— Մարաստանը՝ տիրելով հյուսիս-արևելքին և ծայր հյուսիսին, Բաբելոնը՝ տիրելով Ելամին և Եփրատի ու Տիգրիսի բոլոր դաշտերին ու հովիտներին, իսկ Եգիպտոսը՝ տիրելով Եփրատից արևմուտք գտնվող ամբողջ երկրին։ Բաբելոնի և Մարաստանի միջև այս դաշինքի կնիքը եղավ Մարաստանի թագավորի դստեր ամուսնությունը Նաբոպողասարի որդու՝ Նաբուգոդոնոսորի հետ։ Ասորեստանի դեմ դաշինքի մեջ իր բաժին մասնակցությունն իրականացնելիս էր, որ Եգիպտոսի փարավոն Նեքով ելավ Ասորեստանի թագավորի դեմ, որպեսզի Եփրատի մոտ Քարքեմիշի դեմ պատերազմեր, այն ժամանակ, երբ Հուդայի Հովսիա թագավորը դուրս եկավ նրա դեմ պատերազմելու և սպանվեց Մեգիդդոյում։ Ապա, քանի որ այս ամբողջ արևմտյան տարածքը պատկանում էր Եգիպտոսի թագավորին, նա, նվաճումով ձեռք բերած իր օրինական գերիշխանությունն իրագործելով, Հովսիայի որդի Շաղլումին հեռացրեց Հուդայի թագավոր լինելուց և նրա փոխարեն Հուդայի թագավոր նշանակեց Եղիակիմին՝ նրա անունը փոխելով Հովակիմ, և երկրի վրա հարկ դրեց»։ Ա Մնացորդաց 3:15; Դ Թագավորաց 23:31–35։ A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
ឥទ្ធិពលអាល់ហ្វានៃសមរភូមិនីនីវេ ក្នុងឆ្នាំ 612 មុន គ.ស. អាណាចក្រអាស្ស៊ីរីបានដល់ទីបញ្ចប់ ដូចជានគរទីប្រាំមួយនៃព្រះបន្ទូលទំនាយក្នុងព្រះគម្ពីរបញ្ចប់នៅពេលច្បាប់ថ្ងៃអាទិត្យចូលជាធរមាន។ អ្នកឈ្នះក្នុងសមរភូមិនោះគឺសហភាពបីផ្នែករវាងបាប៊ីឡូន អេហ្ស៊ីប និងមេឌី។ ក្នុងសង្គ្រាមនៃសម័យនោះ ស្តេចយ៉ូស៊ីយ៉ាសោយទិវង្គតនៅមេគីដូ ដូច្នេះហើយទ្រង់ក្លាយជារូបសញ្ញាបង្ហាញអាម៉ាគេដូន។ ក្នុងឥទ្ធិពលអូមេហ្គានៃសមរភូមិនីនីវេ ក្នុងឆ្នាំ 627 សាសនាអ៊ីស្លាមនៃវេទនាទីបីត្រូវបានដោះលែង ខណៈពេលជញ្ជាំងការពារនៅក្នុងរដ្ឋធម្មនុញ្ញត្រូវបានដកចេញ ដូចដែលត្រូវបានបង្ហាញជារូបសញ្ញា ដូចដែល Haskell បានកត់សម្គាល់អំពីពែរ្សថាជា «ជញ្ជាំងរបាំង» នៃការការពារ ដែលត្រូវបានដកចេញដោយការបរាជ័យរបស់ពែរ្ស។ ការសោយទិវង្គតរបស់ស្តេចយ៉ូស៊ីយ៉ានៅមេគីដូបញ្ជាក់ថា សមរភូមិនីនីវេលើកទីមួយ គឺជាសមរភូមិទីពីរនៅថ្ងៃចុងក្រោយ។ សមរភូមិនីនីវេលើកចុងក្រោយក្នុងចំណោមសមរភូមិទាំងពីរ ក្នុងឆ្នាំ 627 នៅពេលសោត្រូវបានបង្វិល ហើយអណ្តូងជ្រៅត្រូវបានបើក គឺជាលើកទីមួយនៅថ្ងៃចុងក្រោយ ពីព្រោះទីមួយនឹងក្លាយជាទីចុងក្រោយ។ សមរភូមិនីនីវេលើកទីមួយ រវាងអាស្ស៊ីរី និងសហភាពបីផ្នែក នាំទៅដល់អាម៉ាគេដូន។ រយៈពេលនៃយុគងងឹតលើកទីពីរ ចាប់ផ្តើមដោយសមរភូមិនីនីវេ ហើយបញ្ចប់ដោយសមរភូមិនីនីវេ។
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Mambo ya baragumu ya tano, ambayo ni ole wa kwanza wa Ufunuo sura ya tisa, ndiyo ambayo waanzilishi walielewa kuwa ushuhuda wa kihistoria ulio wazi zaidi kuliko kifungu kingine chochote katika kitabu cha Ufunuo. Uriah Smith anaeleza jambo hilo kama ifuatavyo:
“‘VERSE 1. 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.’
“‘AAYA 1. Umumarayika wa gatanu avuza impanda, mbona inyenyeri igwa iva mu ijuru ijya ku isi; kandi ihabwa urufunguzo rw’ikuzimu ritagira epfo na ruguru.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Mpangulilo gwa tarumbeta ili, twisakulondela nakabili mu maandiko ga Mtu. Keith. Mwandishi uyu akulonga kwa buleli ati: ‘Pangali pafupi kugumila kwa mwafwano umuumo pakati pa watafsiri pa sehemu yingi yoyose ya Ufunuo nga pa kukhusu kutumika kwa tarumbeta ya tano na ya sita, au ole wa kwanza na wa pili, kwa Wasarakeni na Waturuki. Ni dhahiri sana kiasi kwamba haiwezi karibu kufasiriwa vibaya. Badala ya aya moja au mbili kutaja kila moja, sura yote ya tisa ya Ufunuo, kwa sehemu zinazolingana, inashughulika na maelezo ya wote wawili.” Uriah Smith, Danieli na Ufunuo, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Petro ako Panium-mén ko, ha tráchika ta korehi ti mensahe dagiti fireballs ti Nashville, ket makita iti umuna a daras a dagiti elemento ti umuna a asi perfectamente nga agtunos kadagiti elemento ti asidegen a umay a linteg ti Domingo. Ti Leon ti tribu ni Juda ti nanglukat daytoy a pannakaawat iti pannakatunos kadagiti dadduma pay a linia ti padto nga isu met laeng ti insaadna idi. Dagiti historyador agsaksi-danto iti kinapateg ti di-napakaammo a panangraut nga inaramid ti Roma a maibusor kadagiti Persia idi 627, ket inton aramidenda dayta, impalagipda ti panagmaniobra ni Heraclius iti aglawlaw ken iti likudan ti Persia iti tiempo ti panaglam-ek kas maysa a estratehia tapno agtalinaed a nakalemmeng agingga iti tiempo ti panagraut.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Munyina White atumenyesha ko Roma irindiriye gusa “ahantu h’inyungu,” hanyuma ikazatera.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“អត្ថបន្ទូលរបស់ព្រះបានព្រមានអំពីគ្រោះថ្នាក់ដែលកំពុងខិតមកដល់ហើយ; បើការព្រមាននេះត្រូវបានមិនអើពើ នោះពិភពប្រូតេស្តង់នឹងបានដឹងថា គោលបំណងរបស់រ៉ូមពិតប្រាកដជាអ្វី តែពេលនោះវានឹងយឺតពេលពេកក្នុងការគេចផុតពីអន្ទាក់។ នាងកំពុងរីកចម្រើនចូលទៅក្នុងអំណាចដោយស្ងៀមស្ងាត់។ គោលលទ្ធិរបស់នាងកំពុងបញ្ចេញឥទ្ធិពលរបស់វានៅក្នុងសាលានីតិបញ្ញត្តិ នៅក្នុងក្រុមជំនុំទាំងឡាយ និងនៅក្នុងចិត្តរបស់មនុស្ស។ នាងកំពុងសង់ប្រមូលផ្តុំសំណង់ដ៏ខ្ពស់ស្កឹមស្កៃ និងរឹងមាំរបស់នាង ដែលនៅក្នុងជម្រៅលាក់កំបាំងនៃសំណង់ទាំងនោះ ការបៀតបៀនរបស់នាងកាលពីមុននឹងត្រូវបានធ្វើឡើងម្តងទៀត។ ដោយលាក់លៀម និងដោយគ្មានអ្នកណាសង្ស័យ នាងកំពុងពង្រឹងកម្លាំងរបស់នាង ដើម្បីបម្រើគោលដៅរបស់ខ្លួន នៅពេលដែលពេលវេលាសម្រាប់នាងវាយប្រហារមកដល់។ អ្វីទាំងអស់ដែលនាងប្រាថ្នា គឺទីតាំងមានអត្ថប្រយោជន៍ ហើយទីតាំងនោះក៏កំពុងត្រូវបានផ្តល់ឲ្យនាងរួចហើយ។ មិនយូរទេ យើងនឹងបានឃើញ និងនឹងបានមានបទពិសោធន៍អំពីអ្វីដែលជាគោលបំណងរបស់ធាតុរ៉ូម៉ាំង។ អ្នកណាក៏ដោយដែលជឿ និងគោរពតាមអត្ថបន្ទូលរបស់ព្រះ ដោយហេតុនោះនឹងទទួលរងការតិះដៀល និងការបៀតបៀន។” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Heraclius Mfalme wakwe, upapa umekuwa ukielekea kwenye lengo lake “kwa siri na bila kutarajiwa,” katika utimizo wa Isaya sura ya ishirini na tatu, ambamo kahaba wa Tiro husahauliwa kwa muda wa historia ya ufalme wa sita wa unabii wa Biblia. Shambulio la siri la kushtukiza la Heraclius ni ulimwengu kuusahau upapa tangu mwaka 1798 hadi sheria ya Jumapili. Amri juu ya amri, ole wa kwanza unawakilisha ole wa tatu na wa mwisho. Katika ole wa kwanza hutolewa tangazo ambalo pia lapatana na historia ya Uislamu na kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 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. Revelation 9:4–6.
Na wakaamrishwa wasiidhuru majani ya nchi, wala kitu chochote kilicho kijani, wala mti wo wote; ila watu wale tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Nao wakapewa, si kwamba wawauwe, bali wateswe muda wa miezi mitano; na maumivu yao yalikuwa kama maumivu ya nge, ampigapo mtu. Na siku zile watu watatafuta mauti, wasione; nao watatamani kufa, na mauti itawakimbia. Ufunuo 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Kabla ufunguo haujageuzwa katika vita vya Nineve, ambavyo ni sheria ya Jumapili inayokuja upesi, wale mia moja arobaini na nne elfu tayari wametiwa muhuri. Katika sheria ya Jumapili, uangamivu wa miji unaoanzishwa kwa mipira ya moto ya Nashville unaonyeshwa kuwa kipindi cha “miezi mitano,” wakati vita vinapamba moto na umwagaji damu wa pili wa kipapa unaanzishwa katika utimilifu wa jibu lililotolewa kwa wafia-imani wa Enzi za Giza katika muhuri wa tano.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushika. Nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, mtakatifu na wa kweli, hukumu na kulipiza kisasi cha damu yetu juu ya hao wakaao juu ya nchi? Kisha kila mmoja wao akapewa vazi jeupe; nao wakaambiwa kwamba wapumzike bado kitambo kidogo, hata watumishi wenzao nao ndugu zao, watakaouawa kama wao walivyouawa, watakapotimizwa. Ufunuo 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Abahamya bo mu Bihe by’Umwijima ni bo itsinda rya mbere rigereranya abahamya ba Roma ya none mu gihe cy’amategeko y’icyumweru. Mbere y’uko icyo gihe cy’akaga kigera, ibihumbi ijana na mirongo ine na bine barashyirwaho ikimenyetso, kandi uwo murimo wo gushyirwaho ikimenyetso watangiye ku wa 9/11, ubwo Islamu y’ishano rya gatatu yageraga, no mu kuminjagirirwa kw’imvura y’itumba. Igihe abahamya bo mu Bihe by’Umwijima bya mbere babazaga igihe ubupapa buzarirwaho urubanza, babwiwe ko hazabaho itsinda rya kabiri ry’abahamya igihe Bihe by’Umwijima bizasubirwamo, ari bwo urufunguzo rw’intambara ya Nineve rwuzuzwa mu itegeko ry’icyumweru riri hafi kuza. Mbere y’uko itsinda rya kabiri ry’abahamya ryuzura, ibihumbi ijana na mirongo ine na bine barashyirwaho ikimenyetso, kandi igihe cyo gushyirwaho ikimenyetso cyatangiye ku wa 9/11 kigaragazwa mu kimenyetso cya gatanu, kuko ikiganiro cyahashyizwe imbere kiboneka mu Ibyahishuwe igice cya gatandatu, umurongo wa CYENDA kugeza ku wa CUMI NA UMWE, bityo bigashyira ikimenyetso ku ntangiriro no ku iherezo by’umurimo wo gushyirwaho ikimenyetso na 9/11. Iherezo ryacyo ritangiza kurimbuka kwa Islamu nk’uko byashyizweho mu Ibyahishuwe CYENDA, CUMI NA UMWE, kandi abashyizweho ikimenyetso bazaba basohoje uburambe bwa Daniyeli bugaragazwa muri Daniyeli CYENDA, CUMI NA UMWE.
We will continue these things in the next article.
Tukwateekereza ku bintu bino mu kiwandiiko ekiddako.