627, 632 and 637
627, 632 ene 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.
“Ufunguo” unaofungua shimo lisilo na mwisho ni vita vya Ninawi, vilivyotimizwa katika mwaka 627, miaka mitano kabla ya Mohammed kufa mwaka 632. Miaka mitano baadaye, katika mwaka 637, majeshi ya Waislamu yaliteka mji mkuu wa Uajemi, mojawapo ya dola kuu mbili zilizoshiriki katika vita vya Ninawi. Tukio hili lilibadili kwa namna ya kushangaza uwiano wa nguvu katika Mashariki ya Kati. Vita vya Ninawi mwaka 627 vilidhoofisha nguvu za Dola ya Uajemi, na miaka kumi baadaye Dola ya Uajemi ikaisha.
Humiliation—782
Kudhalilishwa—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.
Mohammedi alipokufa mwaka 632, miaka mia moja na hamsini baadaye, katika Kampeni ya Abbasid ya mwaka 782, jeshi la Abbasid (yaripotiwa kuwa na askari wapatao 95,000) lilianzisha uvamizi mkubwa katika eneo la Bizanti huko Asia Ndogo (Uturuki ya kisasa). Walisonga mbele hadi kufika Chrysopolis, moja kwa moja ng’ambo ya Mlango wa Bosporus kutoka Konstantinopoli—wakikaribia sana mji mkuu wa Bizanti. Wabizanti, chini ya Malkia Irene, walipata kushindwa kukubwa. Kwa sababu hiyo, Wabizanti walilazimika kutia sahihi mapatano ya kusitisha vita ya miaka mitatu yenye fedheha, wakikubali kulipa kodi kubwa ya kila mwaka (takriban dinari za dhahabu 70,000–90,000) na kukabidhi mavazi ya hariri pamoja na mateka. Kampeni hii ilikuwa mojawapo ya mashambulio makubwa zaidi na yenye mafanikio zaidi ya Waabbasid katika nchi za Bizanti wakati wa karne ya 8. Ilidhihirisha nguvu iliyokuwa ikiongezeka ya Ukhalifa wa Abbasid na kuendelea kudhoofika kwa Dola ya Bizanti.
Five months
Tano zya myezi
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.
Kurdish passage unavailable
This passage is not yet available in Kurdish.
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.
Na wakahewa kupwako ya kuvakoma, ila ya kuvatesa kwa miezi mitano; na mateso yao yalikuwa kama maumivu ya nge, anapomdunga mtu. Na katika siku hizo watu watatafuta mauti, wala hawataiona; nao watatamani kufa, na mauti itawakimbia. Na maumbo ya hao nzige yalikuwa kama farasi walioandaliwa kwa vita; na juu ya vichwa vyao kulikuwa kana kwamba taji zifanazo na dhahabu, na nyuso zao zilikuwa kama nyuso za wanadamu. Nao walikuwa na nywele kama nywele za wanawake, na meno yao yalikuwa kama meno ya simba. Nao walikuwa na dirii, kana kwamba dirii za chuma; na sauti ya mabawa yao ilikuwa kama sauti ya magari ya farasi wengi wakipiga mbio kwenda vitani. Nao walikuwa na mikia mfano wa nge, na katika mikia yao mlikuwa na miiba; na uwezo wao ulikuwa wa kuwadhuru wanadamu kwa miezi mitano. Ufunuo 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.
Ufumunu wa tano wa Ufunuo tisa una vipindi viwili tofauti vya kinabii vya miaka mia moja na hamsini. Cha kwanza ni tangu kifo cha Mohammed mwaka 632 hadi kufedheheshwa kwa Malkia Irene wa Roma ya Mashariki mwaka 782. Sura ya tisa inatambulisha kuinuka kwa Uislamu kwa namna ya kina sana. Tangu kuunganishwa kwa makabila mwaka 606, hadi vita vya Nineveh mwaka 627, hadi kifo cha Mohammed mwaka 632, kisha hadi kushindwa kwa Uajemi mwaka 637, kuinuka na kuanguka kwa Uislamu kunafuatiliwa kwa uangalifu katika Neno la Mungu la kinabii. Uislamu wa Uarabuni ndio nguvu katika unabii wa kwanza wa miaka mia moja na hamsini wa mateso. Kuunganishwa kwa makabila na Mohammed mwaka 606; kisha vita vya “ufunguo” vya Nineveh mwaka 627, vikifuatiwa na utabiri wa Mohammed wa kutoweka kwa Uajemi na Roma yapata mwaka 628, kisha hadi kifo chake mwaka 632. Tarehe hizi zinawakilisha mfuatano maalumu wa matukio katika mnyororo wa Uislamu.
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.
Moaneza mia na makumi tano baada ya Mohammed kufa mwaka wa 632, kitovu cha nguvu cha Uislamu kilihama kutoka Arabia kwenda Uturuki, ulipourudisha Roma ya Mashariki nyuma hadi Konstantinopoli. Ole wa kwanza uliwakilisha Uislamu wa Arabia, na ole wa pili uliwakilisha Uislamu wa Uturuki. Ndani ya ole wa kwanza, unabii wote wawili wa nyakati wa miaka mia moja na makumi tano hutambulisha tofauti kati ya Uislamu wa Arabia na Uislamu wa Uturuki, kama vile inavyowakilishwa katika tofauti ya ukweli huohuo kati ya ole wa kwanza na wa pili.
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.
ඉදිරි ප්රථම අවුරුදු එක්සිය පනහ ආරම්භ වූයේ පර්සියාවේ පතනයෙන් ය, සහ එය අවසන් වූයේ රෝමය කොන්ස්තන්තිනෝපලයේ ප්රාකාරයන් අභ්යන්තරයේ සිරවී සිටීමෙන් ය. දෙවන අවුරුදු එක්සිය පනහක කාලය ආරම්භ වූයේ ඔස්මාන්ගේ (Ottman ලෙසද හඳුන්වනු ලැබේ) නිකොමීදියාවේ ජයග්රහණයෙන් ය. නිකොමීදියාවේ ඔටෝමාන් ජයග්රහණය යන්නෙන් අදහස් වන්නේ නිකොමීදියාවේ වටලෑම (වර්තමාන තුර්කියේ İzmit) ය; එය 1333 සිට 1337 දක්වා සිදු වූයේ, ඔටෝමාන් බෙයිලික්හි ආරම්භකයා වූ ඔස්මාන් පළමුවැනියාගේ පුත් සුල්තාන් ඔර්හාන් ගාසි විසින් බයිසන්තියානු වැදගත් නගරයක් වූ නිකොමීදියාව වටලා තැබූ අවස්ථාවේදී ය. නගරය වසර කිහිපයක් තිස්සේ තවදුරටත් තැන්පත්ව සිටියේ ය, නමුත් අවසානයේ 1337 දී බඩගිනි සහ සැපයුම් හිඟය නිසා එය යටත් විය. බයිසන්තියානු ආරක්ෂක සේනාවට කොන්ස්තන්තිනෝපලය වෙත පිටත්ව යාමට අවසර දෙන ලදී. නිකොමීදියාව ආසියා සුළුභූමියේ (Anatolia) බයිසන්තියානුන්ගේ අවසාන ප්රධාන බලකොටු අතරින් එකක් විය. එහි පතනය ප්රායෝගිකව බස්නාහිර අනාටෝලියාවේ වැඩි කොටසක බයිසන්තියානු පාලනය අවසන් කළේ ය. මෙම ජයග්රහණය ඔටෝමාන්වරුන්ට බිතිනියාවේ තම බලය ස්ථිර කරගෙන බොස්පොරස් සමුද්රසන්ධිය දෙසට තවදුරටත් ව්යාප්ත වීමට ඉඩ සලසා දුන්නේ ය. මෙය අවසානයේ කොන්ස්තන්තිනෝපලයේ ඔටෝමාන් අල්ලාගැනීම කරා ගෙන ගිය ප්රධාන පියවරක් විය (එය ශතවර්ෂයකට වඩා පසු 1453 දී සිදුවිය). මෙම වටලෑම බොහෝ විට කුඩා ඔටෝමාන් බෙයිලික් එකක් උදය වෙමින් පැවති ප්රාදේශීය බලයක් බවට පරිවර්තනය කළ මුල් කාලීන ප්රධාන ජයග්රහණයන්ගෙන් එකක් ලෙස සලකනු ලැබේ.
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.
Kurdish passage unavailable
This passage is not yet available in Kurdish.
The Pantheon
پانتیۆن
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.
Abatangulizi basobanukiwe kandi bigishije neza ko imvugo igira iti “ahantu h’ubuturo bwe bwera harasenywe” muri Daniyeli umunani umurongo wa cumi n’umwe yasohorejwe kuri Konsitantino.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Ee, neeyeenyerezaga ubwiwe no gushika no ku Mwami w’ingabo; kandi igitambo ca buri musi gikurwaho kubwiwe, kandi ahantu h’ubweranda bwiwe harasenywa.
The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen verse two and is identifying the same event.
Li vir “pîrozgeh”ê ku li vir hatî naskirin, perestgeha Pantheonê ya li bajarê Romayê bû, û “cîhê” wê perestgehê jî Roma bû. Roma ji aliyê Constantine ve “hat xwar kirin” dema ku ew di sala 330-an de hilbijart ku paytexta împaratoriya xwe veguhezîne Konstantînopolîsê. Ayeta yanzdehan bi Vahîyê sezdeh, ayeta duyan re tê girêdan û heman bûyerê nas dike.
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.
Na mnyama yule niliyemwona alikuwa mfano wa chui, na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka makuu.
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.
Ejderha, putperest Roma idi, û putperest Roma di sala 330-an de “texta” desthilatdariya xwe da dêra Romayê, gava ku paytext bar kir rojhilatê; bi vî awayî valahiyeke desthilatê hişt, ku dêra papalî bi kêfxweşî jê sûd wergirt. Gava em xeta Romaya rojhilatê ji sala 330-an heta 1453-an dest pê dikin, em dibînin ku di destpêka pêxemberiya Romaya rojhilatê de, bajarê Roma bi redkirina Romayê ji aliyê Konstantîn ve tê tahqîrkirin. Ew tahqîr di sala 782-an de bi Empratûrîça Îrînê re, di dawiya yekem sed û pêncî salên êşkenceyê de, dîsa hate dubarekirin. Herdu ew tahqîr ji aliyê Konstantînê dawî ve jî hatin dubarekirin.
Peculiar Rise and Falls
ការកើនឡើង និងការធ្លាក់ចុះដ៏ចម្លែក
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.”
Embeza rya gatano n’erya gatandatu ryo mu Ibyahishuwe igice cya cyenda ritanga ibisobanuro birambuye by’uguhanuka kwa Roma y’iburasirazuba, kandi nanone rikandika izamuka n’ihanuka rya Isilamu. Guhishurirwa kutumenyesha ko tugomba kwiga “izamuka n’ihanuka” by’ubwami mu bitabo bya Daniyeli n’Ibyahishuwe. Ubwo bwami bufite buri kimwe ibimuranga byabwo byihariye bijyana n’“izamuka n’ihanuka” byabwo byihariye. Ukuwa kwa Yuda kwazanywe n’ibitero bitatu byagabwe kuri Yerusalemu. Abaheburayo bajyanywe i Babuloni kandi bazagaruka hashingiwe ku mateka atatu, ayo na yo yari gutangiza ya myaka 2,300 yaganishije ku bamarayika batatu binjira mu mateka kuva mu 1798 kugeza mu 1844. Babuloni yaguye mu ijoro rimwe. Roma yarasenyutse, kandi muri uko gusenyuka kwayo hagaragajwemo imimerere ibiri ya Roma hashingiwe ku rwego rwa Roma y’iburengerazuba cyangwa Roma y’iburasirazuba. Izamuka n’ihanuka by’ubwami bw’Abatolemeyi n’ubwami bw’Abaselusidi mu gice cya mbere cya gatatu cya Daniyeli 11 bishushanya izamuka n’ihanuka bya Roma ya gipapa. Ubu buhamya ni umwanzuro gusa w’inkuru ya Alekisanderi n’iseswa ry’Ubugiriki. Mu buryo butandukanye na Roma, Ubugiriki bwacitsemo ibice bine byaje kurangira bihindutse bibiri. Roma yacitsemo iburasirazuba n’iburengerazuba, hanyuma nyuma yaho Roma y’iburengerazuba icikamo bitatu mu buryo bw’ubuhanuzi, bigahagararira ubutegetsi bwa Roma bw’impande eshatu. Ku byerekeye Roma y’iburasirazuba, Konsitantino yagabanije ubwami bwe abuhaye abahungu be batatu. Biragaragara ko Roma y’iburengerazuba na Roma y’iburasirazuba ari imirongo ibangikanye ihagarariye itorero ry’Abaroma na leta y’Abaroma. Muri uko kugabanywamo kabiri harimo n’ukundi kugabanywamo gatatu. Ubugiriki bwari bine bihinduka bibiri, Babuloni yari ijoro rimwe, Yuda yari ibitero bitatu. Kuri Isilamu, “izamuka” ryabo rigaragazwa nk’“kurekurwa,” naho “ihanuka” ryabo rikaba “gukumirwa.”
Their rise began with Mohammed, and they were restrained on August 11, 1840. They were released and immediately restrained at 9/11. They were recently released on October 7, 2023, and have since been restrained in Gaza. Islam will be released again to mark the setting up of the image of the beast. The line of Islamic prophetic history that is represented in chapters nine through eleven in the book of Revelation identifies the prophetic history of Islam of the third woe. ‘The prophetic history of Islam of the third woe’ is also represented by the seventh and also the third angel. The third angel arrived on October 22, 1844, when the seventh angel began to sound. The third angel and the third woe arrived into prophetic history at 9/11. From 9/11 unto the Sunday law, the prophetic history of the first and second woes has been, and still is, repeating.
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The “key” of the battle of Nineveh draws two powers, Rome and Persia, into direct and inseparable connection with Islam. Nineveh identifies more clearly than any other passage of Scripture the progressive demise of both western and eastern Rome.
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Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law, the sixth kingdom falls and the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.
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Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represent churchcraft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.
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The progressive demise of western Rome from 330 unto 476 represents the progressive demise of the United States from 1798 unto the Sunday law. The year “330” and the year “1798” are both prophetic waymarks called “the time appointed” or the “time of the end” in the book of Daniel. 330 marks the beginnings of western and eastern Rome. The ending of both is the humiliation of the Roman leader, just as Constantine humiliated the city of Rome at the beginning. 476 was the end of a prophetic period that marks how the prestigious political structure of Rome disintegrated under three steps. A period that began with the city being rejected in 330 was followed by the humiliation of their entire political structure—their glorious republic, which had been the primary bragging point for ancient Rome, was taken apart, and ultimately reached 476, when there would never be a ruler over Rome that was from an actual Roman bloodline. Two lines of Rome beginning in the year 330, and the passage where those two lines are set forth, also includes two prophetic lines of five months. The line of western Rome begins and ends with progressive humiliation. The line of eastern Rome begins and ends with progressive humiliation in 1449, as Constantine the last asked permission to reign.
330년부터 476년까지의 서방 로마의 점진적인 몰락은 1798년부터 일요일 법령에 이르기까지의 미국의 점진적인 몰락을 나타낸다. “330년”과 “1798년”은 모두 다니엘서에서 “정한 때” 혹은 “마지막 때”라 불리는 예언적 이정표들이다. 330년은 서방 로마와 동방 로마의 시작을 표시한다. 두 체제의 종말은 모두 로마의 지도자가 굴욕을 당하는 것으로 나타나며, 이는 시작에서 콘스탄티누스가 로마 도시를 굴욕스럽게 한 것과 같다. 476년은 한 예언적 기간의 끝이었는데, 그 기간은 로마의 명망 높은 정치 구조가 세 단계에 걸쳐 붕괴되는 방식을 표시한다. 그 기간은 330년에 그 도시가 배척당함으로 시작되었고, 이어 그들의 전체 정치 구조, 곧 고대 로마의 주된 자랑거리였던 그들의 영광스러운 공화정이 굴욕을 당하며 해체되었고, 마침내 476년에 이르렀는데, 그때 이후로는 실제 로마 혈통에서 난 자가 로마를 다스리는 통치자가 결코 다시는 없게 되었다. 330년에 시작하는 로마의 두 계보와, 그 두 계보가 제시되는 그 구절은 또한 다섯 달의 두 예언적 계보를 포함한다. 서방 로마의 계보는 점진적인 굴욕으로 시작하여 점진적인 굴욕으로 끝난다. 동방 로마의 계보도 점진적인 굴욕으로 시작하여 1449년에 점진적인 굴욕으로 끝나는데, 그때 마지막 콘스탄티누스가 통치할 허락을 구하였다.
One of the five-month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia; the other, Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449 begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation, and in 1453 the walls come down and a kingdom ends.
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Death of Mohammed
Kufa kwa Mohammed
One of the two five-month periods begins with the death of Mohammed, who is identified as the king in the expression “they had a king over them” in verse eleven.
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And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
Na walikuwa na mfalme juu yao, naye ndiye malaika wa shimo lisilo na mwisho, ambaye jina lake kwa lugha ya Kiebrania ni Abadoni, bali kwa lugha ya Kiyunani jina lake ni Apolioni.
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.
Wa ndoshi uŵaali pa ŵene ŵakaŵa ni Mohammed, pakuti wali kusanulika mu vesi 1, ntheura iyo kuti ni munthu munyake wa Chisilamu yayi; ni Mohammed themba, ndipo themba ni ufumu, ndipo Chisilamu ni ufumu wa 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.
Û pêncemîn melek sûra xwe da, û min stêrkek ji ezmên daketî bo ser erdê dît; û kilîta bîra bêbinî ji bo wî hate dayîn. Û wî bîra bêbinî vekir; û dûmanek ji bîrê derket, wek dûmana tenûrê mezin; û roj û hewa ji ber dûmana bîrê tarî bûn. Û ji dûmanê çûkan li ser erdê derketin; û hêz ji wan re hate dayîn, wekê aqrebên erdê hêz hene. Peyxama Yûhennayê 9:1–3.
The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king, was given the key to open the bottomless pit, and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah, and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers, and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identify the rise of a bottomless pit power.
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The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Iyo nyamaswa wabonye yariho, kandi ntikiriho; kandi izazamuka iva mu rwobo rutagira epfo, kandi izajya mu kurimbuka; kandi abatura mu isi bazatangara, bo amazina yabo atanditswe mu gitabo cy’ubugingo uhereye ku musingi w’isi, nibabona iyo nyamaswa yariho, kandi itakiriho, nyamara iriho. Ibyahishuwe 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.
Uislamu ni ufunguo uliofungua shimo lisilo na mwisho tarehe 9/11, na unaolifungua shimo lisilo na mwisho katika sheria ya Jumapili. Katikati ya wakati wa kutiwa muhuri, mnyama-joka wa utandawazi naye pia alitoka katika shimo lisilo na mwisho.
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.
Na watakapomaliza ushuhuda wao, yule mnyama apandaye kutoka katika shimo lisilo na mwisho atafanya vita dhidi yao, naye atawashinda na kuwaua. Ufunuo 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants and allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.
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Exeter
એક્સેટર
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begin. The formation, or the setting up of the image, began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
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We will proceed further in the next article.
Tukukula kwenda mbele zaidi katika makala inayofuata.