627, 632 and 637
627, 632 ary 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.
Ny “fanalahidy” manokatra ny lavaka tsy hita noanoa dia ny adin’i Ninive, izay tanteraka tamin’ny 627, dimy taona talohan’ny nahafatesan’i Mohammed tamin’ny 632. Dimy taona tatỳ aoriana, tamin’ny 637, dia azon’ny tafika silamo ny renivohitr’i Persia, iray amin’ireo hery lehibe roa fara tampony izay nifandona tamin’ny adin’i Ninive. Io zava-nitranga io dia nanova tamin-kery lehibe ny fifandanjan-kery tany Afovoany Atsinanana. Ny adin’i Ninive tamin’ny 627 dia nandany ny herin’ny Fanjakana Persiana, ary folo taona tatỳ aoriana dia tapitra ny Fanjakana Persiana.
Humiliation—782
Fahafaham-baraka—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.
Dimampolo amby dimampolo taona taorian’ny nahafatesan’i Mohammed tamin’ny 632, tamin’ny Fanafihan’ny Abbasid tamin’ny 782, dia nanao fanafihana goavana tao amin’ny faritanin’ny Bizantina any Azia Minora (Torkia ankehitriny) ny tafika Abbasid (voalaza fa manodidina ny 95.000 lahy). Nandroso hatrany Chrysopolis izy ireo, tandrifin’i Constantinople eny ampitan’ny Lakandranon’i Bosphore—ka tena nanakaiky ny renivohitra bizantina. Niaritra faharesena mafy ny Bizantina teo ambany fitarihan’ny Emperora-vavy Irene. Vokatr’izany, dia noterena hanao fifanarahana fampitsaharana ady mahamenatra mandritra ny telo taona ny Bizantina, ka nanaiky handoa hetra lehibe isan-taona (tokony ho 70.000–90.000 dinara volamena) sady hanolotra akanjo landy sy takalon’aina. Ity fampielezan-kevitra ara-tafika ity dia anisan’ireo fidirana an-keriny Abbasid lehibe indrindra sy nahomby indrindra tao amin’ny tanin’ny Bizantina nandritra ny taonjato faha-8. Nampiseho ny fitomboan-keryn’ny Kalifà Abbasid izany sy ny fitohizan’ny fihenan’ny Fanjakana Bizantina.
Five months
Dimy volana
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.
Ao amin’ny Apokalypsy toko fahasivy, dia voatonona indroa ny hoe “dimy volana”, izay mifanitsy amin’ny dimampolo amby zato taona: voalohany ao amin’ny andininy fahadimy ary fanindroany ao amin’ny andininy fahafolo.
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.
Ary nomena azy ireo fa tsy hamono ny olona, fa hampijaly azy dimy volana; ary ny fijaliany dia tahaka ny fijalian’ny maingoka, raha mamely olona izy. Ary amin’izany andro izany ny olona hitady fahafatesana, nefa tsy hahita izany; ary haniry ho faty izy, nefa handositra azy ny fahafatesana. Ary ny endriky ny valala dia tahaka ny soavaly voaomana hiady; ary teo an-dohany dia nisy toy ny satro-boninahitra mitovy amin’ny volamena, ary ny tavany dia tahaka ny tavan’olona. Ary nanana volo tahaka ny volon’ny vehivavy izy, ary ny nifiny dia tahaka ny nifin’ny liona. Ary nanana fiarovan-tratra, toy ny fiarovan-tratra vy izy; ary ny feon’ny elany dia tahaka ny feon’ny kalesy sy soavaly maro mihazakazaka ho any an’ady. Ary nanana rambony tahaka ny an’ny maingoka izy, ary nisy fanindronana tao amin’ny rambony; ary ny heriny dia ny handratra ny olona dimy volana. Apokalypsy 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.
Misy vanim-potoana ara-paminaniana roa samy miavaka, samy dimampolo amby zato taona, ao amin’ny trompetra fahadimy ao amin’ny Apokalypsy toko faha‑sivy. Ny voalohany dia manomboka amin’ny nahafatesan’i Mohammed tamin’ny 632 ka hatramin’ny fanalam-baraka an’i Emperora vavy Irene avy amin’i Roma Atsinanana tamin’ny 782. Ny toko faha‑sivy dia manondro amin’ny fomba tena an-tsipiriany ny fiakaran’ny finoana silamo. Hatramin’ny fampiraisana ny foko tamin’ny 606, ka hatramin’ny adin’i Nineveh tamin’ny 627, ka hatramin’ny nahafatesan’i Mohammed tamin’ny 632, ary avy eo hatramin’ny fandresena an’i Persia tamin’ny 637, dia arahana amim-pitandremana ao amin’ny Tenin’Andriamanitra ara-paminaniana ny fiakarana sy ny fianjeran’ny finoana silamo. Ny silamo avy any Arabia no fahefana ao amin’ilay faminaniana voalohany momba ny fampahoriana maharitra dimampolo amby zato taona. Ny fampiraisan’i Mohammed ny foko tamin’ny 606; avy eo ny ady “lakile” tao Nineveh tamin’ny 627, narahin’ny faminanian’i Mohammed momba ny faharavan’i Persia sy Roma manodidina ny 628, ary avy eo ny nahafatesany tamin’ny 632. Ireo daty ireo dia maneho filaharan-javatra voafaritra tsara eo amin’ny lalan’ny finoana silamo.
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.
Dimampolo sy dimampolo taona taorian’ny nahafatesan’i Mohammed tamin’ny 632, dia nifindra avy tany Arabia ho any Torkia ny fototry ny herin’ny Islamo, raha nanosika an’i Roma Atsinanana hihemotra hatrany Konstantinopla izany. Ny loza voalohany dia naneho ny Islamon’i Arabia, ary ny loza faharoa kosa dia naneho ny Islamon’i Torkia. Ao anatin’ilay loza voalohany, ireo faminaniana ara-potoana roa samy mahatratra dimampolo amby zato taona dia samy manondro ny fanavahana ny Islamon’i Arabia sy ny Islamon’i Torkia, tahaka izay aseho ao amin’ny fanavahana io fahamarinana io ihany eo amin’ny loza voalohany sy ny loza faharoa.
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.
Ny zato sy dimampolo taona voalohany dia nanomboka tamin’ny faharesen’i Persia ary nifarana tamin’i Roma voahidy tao anatin’ny mandan’i Constantinople. Ny vanim-potoana faharoa, naharitra zato sy dimampolo taona, dia nanomboka tamin’ny fandresen’i Osman (antsoina koa hoe Ottman) tao Nicomedia. Ny fandresen’ny Ottoman tao Nicomedia dia manondro ny Fahirano an’i Nicomedia (İzmit ankehitriny, Torkia), izay nitranga nanomboka tamin’ny 1333 ka hatramin’ny 1337, raha nanao fahirano ilay tanàna Byzantine lehibe sy manan-danja atao hoe Nicomedia i Sultan Orhan Gazi (zanak’i Osman I, mpanorina ny Ottoman Beylik). Naharitra taona maro ny fanoheran’ilay tanàna, nefa tamin’ny farany dia nilefitra izy tamin’ny 1337 noho ny hanoanana sy ny tsy fahampian’ny vatsy. Nomena alalana hiala ho any Constantinople ny miaramila Byzantine mpiaro tao. Nicomedia dia anisan’ireo tanàna mimanda lehibe farany teo ambany fitanan’ny Byzantine tany Azia Minora (Anatolia). Ny fahalavoany dia tena namarana ny fifehezan’ny Byzantine ny ankamaroan’i Anatolia andrefana. Izany fandresena izany dia nahafahan’ny Ottoman nanamafy ny fahefany tao Bithynia sy nanitatra bebe kokoa nankany amin’ny Andilan-dranon’i Bosporus. Dingana lehibe nitarika ho amin’ny fandresen’ny Ottoman an’i Constantinople tatỳ aoriana izany (izay nitranga zato taona mahery tatỳ aoriana, tamin’ny 1453). Matetika io fahirano io no heverina ho iray amin’ireo fandresena manan-danja tamin’ny fiandohana izay nanova ilay beylik Ottoman kely ho hery isam-paritra nisandratra.
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.
Rehefa nifarana tamin’ny 27 Jolay 1449 ny fe-potoana faharoa naharitra dimampolo amby zato taona tao anatin’ny trompetra voalohany, dia nangataka alalana tamin’ilay soltana silamo i Constantine farany mba hiakatra teo amin’ny seza fiandrianan’i Roma Atsinanana, ka niharan’ny fietrena mitovy amin’izay nihatra tamin’ny Emperora vavy Irene tamin’ny fiafaran’ny dimampolo amby zato taona voalohany tamin’ireo fe-potoana roa samy “dimy volana” ao amin’ny Apokalypsy toko fahasivy. Ny fietrena nanjo ‘ny Emperora vavy Irene’ ary koa ‘i Constantine farany’ dia tandindon’ny fietrena nanjo ny Ôtômana tatỳ aoriana, rehefa nifarana ny fe-potoana voafaritry ny faminaniana momba ny loza faharoa ka nangataka tamin’ireo fanjakana matanjaka efatra tany Eoropa izy ireo mba hiaro azy amin’ny fandrahonan’i Ejipta.
The Pantheon
Ny Pantheona
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.
Ny mpisava lalana dia nahatakatra sy nampianatra araka ny marina fa ny andian-teny hoe “the place of his sanctuary was cast down” ao amin’ny Daniela toko fahavalo sy andininy faha‑iraika ambin’ny folo dia tanteraka tamin’i Constantin.
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.
Eny, nanandratra ny tenany hatramin’ny Lehiben’ny tafika mihitsy izy; ary tamin’ny alalany no nanesorana ny fanatitra isan’andro, ary noravana ny fitoeran’ny fitoerany masina.
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.
Ny “toerana masina” izay ambara eto dia ny tempolin’ny Pantheon tao an-tanànan’i Roma, ary ny “toeran’” izany tempoly izany dia i Roma. “Nariana” i Roma tamin’i Constantin rehefa nifidy hamindra ny renivohitry ny fanjakany ho any Constantinople izy tamin’ny taona 330. Ny andininy faha-iraika ambin’ny folo dia mifandray amin’ny Apokalypsy toko fahatelo ambin’ny folo andininy faha-roa ary manondro io tranga io ihany.
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.
Ary ilay bibidia izay hitako dia tahaka ny leoparda, ary ny tongony dia tahaka ny tongotry ny bera, ary ny vavany dia tahaka ny vavan’ny liona; ary ilay dragona no nanome azy ny heriny sy ny seza fiandrianany ary fahefana lehibe.
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.
Ny dragona dia Roma jentilisa, ary i Roma jentilisa no nanolotra ny “sezany” amin’ny fahefana ho an’ny fiangonana romana tamin’ny taona 330, rehefa nafindrany ho any atsinanana ny renivohitra, ka namela banga teo amin’ny fahefana izay nohararaotin’ny fiangonana papaly tamim-pifaliana. Rehefa atombotsika amin’ny taona 330 ka hatramin’ny 1453 ny andalan’i Roma atsinanana, dia hitantsika fa eo am-piandohan’ny faminaniana momba an’i Roma atsinanana dia voabaràka ny tanànan’i Roma noho ny fandavan’i Constantin an’i Roma. Naverina izany fanalam-baraka izany tamin’ny alalan’i Emperora-vavy Irene tamin’ny taona 782, teo amin’ny famaranana ny dimampolo amby zato taona voalohan’ny fampahoriana. Samy naverin’i Constantin farany avokoa ireo fanalam-baraka roa ireo.
Peculiar Rise and Falls
Fisondrotana sy Fianjerana Hafahafa
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.”
Ny trompetra fahadimy sy fahenina ao amin’ny Apokalypsy toko faha-sivy dia manome ny antsipirian’ny fahalavoan’i Roma tatsinanana, sady mitantara koa ny fiakarana sy ny fianjeran’ny finoana silamo. Mampahafantatra antsika ny Tsindrimandry mba handinika ny “fiakarana sy ny fianjerana” an’ireo fanjakana ao amin’ny bokin’i Daniela sy ny Apokalypsy. Ireo fanjakana ireo dia samy manana ny toetra miavaka azy avy, mifamatotra amin’ny “fiakarany sy fianjerany” manokana. Ny fahalavoan’i Joda dia nateraky ny fanafihana intelo an’i Jerosalema. Nentina ho babo tany Babylona ny Hebreo ary hiverina eo ambanin’ny didy telo, izay hanomboka ny 2 300 taona nitarika ho amin’ny fahatongavan’ireo anjely telo teo amin’ny tantara nanomboka tamin’ny 1798 ka hatramin’ny 1844. Nianjera tao anatin’ny alina iray i Babylona. Rava tsikelikely i Roma, ary tao anatin’izany firodanany izany dia niseho ireo lafiny roa amin’i Roma teo ambanin’ny toerana hoe Roma andrefana na Roma atsinanana. Ny fiakarana sy ny fianjeran’ny fanjakana Ptolemaika sy ny fanjakana Seleokida ao amin’ny ampahatelon’ny voalohany amin’i Daniela iraika ambin’ny folo dia tandindon’ny fiakarana sy ny fianjeran’i Roma papa. Izany fijoroana ho vavolombelona izany dia famaranana tsotra izao ny tantaran’i Aleksandra sy ny faharavan’i Gresy. Tsy tahaka an’i Roma, i Gresy dia nizara efatra ka niafara ho roa. Roma dia nizara ho atsinanana sy andrefana, ary taorian’izany dia nizara ara-paminaniana ho telo i Roma andrefana, maneho ny fitondrana an’i Roma amin’ny lafiny telo. Ho an’i Roma tatsinanana, Konstantino dia nizara ny fanjakany tamin’ny zanany telo lahy. Mazava fa i Roma andrefana sy i Roma tatsinanana dia tsipika mifanindran-dàlana maneho ny fiangonana romana sy ny fanjakana romana. Miaraka amin’izany fizarana roa sosona izany dia misy koa fizarana telo sosona fanampiny. I Gresy dia efatra lasa roa, i Babylona dia alina iray, i Joda dia fanafihana telo. Raha ny amin’ny finoana silamo kosa, ny “fiakarany” dia aseho ho “famotsorana,” ary ny “fianjerany” dia “famerana.”
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.
Nanomboka tamin’i Mohammed ny fisandratan’izy ireo, ary nofehezina izy ireo tamin’ny 11 Aogositra 1840. Navotsotra izy ireo ary nofehezina avy hatrany tamin’ny 9/11. Navotsotra vao haingana izy ireo tamin’ny 7 Oktobra 2023, ary voafehy ao Gaza hatramin’izay. Havotsotra indray ny finoana silamo mba hanamarihana ny fananganana ny sarin’ny bibidia. Ny zotran’ny tantara ara-paminanian’ny finoana silamo aseho ao amin’ny toko fahasivy ka hatramin’ny fahiraika ambin’ny folo ao amin’ny bokin’ny Apokalypsy dia mamaritra ny tantara ara-paminanian’ny finoana silamo amin’ny loza fahatelo. ‘Ny tantara ara-paminanian’ny finoana silamo amin’ny loza fahatelo’ dia asehon’ny anjely fahafito ary koa asehon’ny anjely fahatelo. Tonga tamin’ny 22 Oktobra 1844 ny anjely fahatelo, rehefa nanomboka nitsoka ny trompetrany ny anjely fahafito. Ny anjely fahatelo sy ny loza fahatelo dia niditra teo amin’ny tantara ara-paminaniana tamin’ny 9/11. Nanomboka tamin’ny 9/11 ka hatramin’ny lalàna momba ny Alahady, dia efa niverimberina, ary mbola miverimberina, ny tantara ara-paminanian’ny loza voalohany sy faharoa.
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.
Ny “fanalahidy” amin’ny ady tao Ninive dia mametraka ireo fanjakana roa, dia i Roma sy i Persia, ao anatin’ny fifandraisana mivantana sy tsy azo sarahina amin’ny finoana silamo. I Ninive no mampiseho mazava kokoa noho ny andalan-teny hafa rehetra ao amin’ny Soratra Masina ny faharavana miandalana mahazo an’i Roma Andrefana sy an’i Roma Atsinanana.
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.
Tandindon’ilay dragona i Heroda; nisolo tena an’i Roma izy. Ny dragona amin’ny faran’izao tontolo izao dia ny Firenena Mikambana. Amin’ny fotoan’ny lalàna momba ny Alahady, dia mianjera ny fanjakana fahenina ary manomboka ny fahafito, nefa atolotr’izy ireo ho an’ny fanjakana fahavalo ny fanjakany amin’ny fety fankalazana ny fitsingerenan’ny andro nahaterahan’izy ireo ihany. Vao teraka ny fanjakana fahafito, dia manaiky avy hatrany ny hanolotra ny fanjakany ho an’ilay vehivavy jangan’i Babylona mandritra ny ora iray, araka ny naseho an’ohatra tamin’ny nampanantenan’i Heroda an’i Salome hatramin’ny antsasaky ny fanjakany.
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.
Eo indrindra amin’izay ianjeran’i Etazonia no ahaterahan’ny Firenena Mikambana sy ampiharana ilay firaisana telo sosona. I Heroda dia ilay dragona, i Herodiasy dia ny fahefana papaly, ary i Etazonia dia i Salome. Tao anatin’ny fifamatoram-panambadiana tsy ara-dalàna i Heroda, satria nanambady ny vadin’ny rahalahiny izy, ary teo amin’ny lafiny ara-paminaniana dia nanana fifandraisana ara-nofo voarara eo amin’ny mpihavana tamin’i Salome izy, satria mazava fa nitsiriritra azy tamin’ny filan’ny nofo izy raha nandihy i Salome. Manana fifandraisana amin’ilay reny sy amin’ilay zanany vavy ilay dragona. Zava-dehibe ny mahita izany rehefa mamantatra ianao fa i Roma Andrefana sy i Roma Atsinanana dia maneho ny fahaiza-mitantana ara-piangonana sy ny fahaiza-mitantana ara-panjakana, araka izany filaharany izany. I Roma, ilay fanjakana fahefatra ao amin’ny faminanian’ny Baiboly, dia nametraka ny fahefana papaly teo amin’ny seza fiandrianana tamin’ny heviny ara-paminaniana, ary tamin’ny fanaovany izany dia tandindon’i Etazonia izy, dia ilay hametraka indray ny fahefana papaly eo amin’ny seza fiandrianana.
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.
Ny faharavan’i Roma andrefana miandalana hatramin’ny 330 ka hatramin’ny 476 dia maneho ny faharavan’i Etazonia miandalana hatramin’ny 1798 ka hatramin’ny lalàn’ny Alahady. Ny taona “330” sy ny taona “1798” dia samy mariky ny faminaniana antsoina hoe “ny fotoana voatendry” na “ny fotoan’ny farany” ao amin’ny bokin’i Daniela. Ny 330 dia manamarika ny fiandohan’i Roma andrefana sy Roma atsinanana. Ny fiafaran’izy roa tonta dia ny fanetren-tena nahazo ny mpitarika romana, tahaka ny nanalàn’i Constantin ny voninahitry ny tanànan’i Roma tany am-piandohana. Ny 476 no faran’ny fe-potoana ara-paminaniana iray izay manamarika ny fomba nivakivakian’ilay rafitra politika malazan’i Roma tao anatin’ny dingana telo. Fe-potoana iray izay nanomboka tamin’ny fandavana ilay tanàna tamin’ny 330, dia narahin’ny fanetren-tena nahazo ny rafitra politikany manontolo—ilay repoblika be voninahiny, izay efa teboka lehibe nireharehan’i Roma fahiny, dia noravana tsikelikely, ary tamin’ny farany dia tonga tamin’ny 476, izay tsy hisian’ny mpanapaka an’i Roma intsony avy amin’ny tena razambe romana. Andalana roa momba an’i Roma manomboka amin’ny taona 330, ary ilay andalan-teny izay ametrahana ireo andalana roa ireo, dia ahitana andalana ara-paminaniana roa koa, samy maharitra dimy volana. Ny andalan’i Roma andrefana dia manomboka ary mifarana amin’ny fanetren-tena miandalana. Ny andalan’i Roma atsinanana kosa dia manomboka ary mifarana amin’ny fanetren-tena miandalana tamin’ny 1449, raha nangataka alalana hanjaka i Constantin farany.
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.
Ny iray amin’ireo fe-potoana dimy volana dia mitarika ho amin’ny fiafaran’ny maha-ivon’ny faminaniana ny Islama arabo sy ny fiandohan’ny Islama tiorka tamin’ny taona 782. Tamin’io daty io no nalam-baraka ny Emperora vavy Irene, ka mifanitsy amin’ny fanalam-baraka an’i Constantine farany teo amin’ny fiafaran’ny faminaniana faharoa momba ny dimy volana izany. Faminaniana roa momba ny dimy volana ao anatin’ny fitantarana iray misy andininy dimy ambin’ny folo. Ny iray dia maneho ny tantaran’ny Islama tany Arabia; ny iray kosa, ny Islama tany Torkia. Samy miafara amin’ny fanalam-baraka an’i Roma Atsinanana izy roa. Ny fiafaran’ny iray amin’ireo faminaniana dia tanteraka tamin’ny fanalam-baraka natao tamin’ny vehivavy iray, ary ny an’ny iray kosa tamin’ny fanalam-baraka natao tamin’ny lehilahy iray. Andalana anampy andalana, dia manondro fanalam-baraka ny fiangonana sy ny fanjakan’i Roma Atsinanana izy ireo. Samy vokatry ny Islama ao amin’ny loza voalohany ireo fanalam-baraka roa ireo. Ny fanalam-baraka an’i Constantine farany tamin’ny taona 1449 no fiandohan’ny fe-potoana efa-taona izay nifarana tamin’ny taona 1453, rehefa nirodana ny mandan’i Constantinople. Ny taona 1449 dia maneho fanalam-baraka, ary tamin’ny taona 1453 dia nirodana ny manda ary nifarana ny fanjakana iray.
Death of Mohammed
Ny Fahafatesan’i 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.
Ny iray amin’ireo fe-potoana roa maharitra dimy volana avy dia manomboka amin’ny fahafatesan’i Mohammed, izay tondroina ho ilay mpanjaka ao amin’ilay filazana hoe “nanana mpanjaka teo amboniny izy ireo” ao amin’ny andininy fahiraika ambin’ny folo.
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.
Ary nanana mpanjaka nanapaka azy ireo izy, dia ilay anjelin’ny lavaka tsy hita noanoa, izay Abadona no anarany amin’ny teny Hebreo; fa amin’ny teny Grika kosa dia Apoliona no anarany.
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.
Ny mpanjaka teo ambonin’izy ireo dia i Mohammed, fa izy no voatondro ao amin’ny andininy voalohany, ka tsy olona silamo hafa akory izy; i Mohammed no mpanjaka, ary ny mpanjaka dia fanjakana, ary ny finoana silamo no fanjakan’i 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.
Ary ny anjely fahadimy nitsoka ny trompetra, ka nahita kintana iray efa latsaka avy tany an-danitra ho amin’ny tany aho; ary nomena azy ny fanalahidin’ny lavaka tsy hita noanoa. Dia novohany ny lavaka tsy hita noanoa; ary nisy setroka niakatra avy tamin’ilay lavaka, tahaka ny setroky ny lafaoro lehibe; ary ny masoandro sy ny rivotra dia nanjary maizina noho ny setroky ny lavaka. Ary avy tamin’ny setroka no nivoahan’ny valala ho amin’ny tany; ary nomena hery ireo, tahaka ny ananan’ny maingoka ety an-tany hery. Apokalypsy 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.
Ny fiverenan’ny loza voalohany sy faharoa ao anatin’ny loza fahatelo dia mifanitsy amin’ny fiverenan’ny anjely voalohany sy faharoa ao anatin’ny anjely fahatelo. Nomena an’i Mohammed mpanjaka ny fanalahidy hanokafana ny lavaka tsy hita noanoa, ary ny 9/11 no manondro ny fotoana anomezana hery ny anjely fahatelo. Tamin’izay dia nidina i Kristy, amin’ny maha-anjely mahery Azy, rehefa niseho teo amin’ny tantara ara-paminaniana ny kapoka voalohan’i Balaam. Nisokatra avy eo ny lavaka tsy hita noanoa, ary nanjary lohahevitra teo amin’ny tantaran’izao tontolo izao indray ny finoana silamo. Notarihin’i Kristy hiverina ho amin’ireo lalana fahiny ao amin’i Jeremia ny vahoakany, ary nanomboka nambara ny hafatry ny loza fahatelo sy ny anjely fahatelo. Tamin’ny 2015, dia nanambara ny fikasany hirotsaka hofidina ho filoham-pirenena i Trump, ka nampihetsika ireo fahefan’ilay dragona mpomba ny fanatontoloana, ary namoaka ny tsy finoana ny fisian’Andriamanitra ny lavaka tsy hita noanoa, izay namono an’i Trump tamin’ny farany teny an-dalamben’i Sodoma sy Egypta. Amin’ny fotoan’ny lalàna momba ny Alahady, dia hiakatra avy ao amin’ny lavaka tsy hita noanoa ilay bibidia izay fahavalo sady isan’ireo fito. Ny fiandohan’ny fotoana fanisiana tombo-kase an’ireo efatra arivo sy efatra alina sy iray hetsy sy ny fiafaran’izany dia samy manondro ny fisandratan’ny fahefana iray avy amin’ny lavaka tsy hita noanoa.
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.
Ilay bibidia izay hitanao dia efa nisy, nefa tsy eo intsony; ary hiakatra avy ao amin’ny lavaka tsy hita noanoa izy ka ho any amin’ny fahaverezana; ary izay monina etỳ ambonin’ny tany dia ho talanjona, dia ireo izay tsy voasoratra ao amin’ny bokin’ny fiainana hatramin’ny nanorenana izao tontolo izao ny anarany, raha mahita ilay bibidia izay efa nisy sy tsy eo intsony, nefa mbola eo ihany. Apokalypsy 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.
Ang Islam ang susi na nagbukas sa hukay na walang kailaliman noong 9/11 at siyang nagbubukas sa hukay na walang kailaliman sa batas ng Linggo. Sa kalagitnaan ng panahon ng pagtatatak, ang dragon-hayop ng globalismo ay lumabas din mula sa hukay na walang kailaliman.
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.
Ary rehefa vitany ny fijoroany ho vavolombelona, dia hiady aminy ilay bibidia miakatra avy ao amin’ny lavaka tsy hita noanoa ka haharesy azy sy hamono azy. Apokalypsy 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.
Ny fanalahidy manokatra ireo mari-dalana telo rehetra an’ny fahefana iray avy ao amin’ny lavaka tsy hita noanoa dia nomena an’i Mohammed, mpanjakan’ny fanjakan’ny finoana silamo. Ny ady tao Ninive tamin’ny taona 627 dia naneho ady nifanaovan’ny fahefana roa, izay nandany ny herin’ireo roa tonta niady ka nahafahan’ny finoana silamo nisandratra haingana ho eo amin’ny fahefana. Nahodina tamin’ny 9/11 ilay fanalahidy, ary nanomboka ny fisandratan’ny finoana silamo, na dia voasakana aza izany tsy ela taorian’izay. Naseho ara-tandindona tamin’ny 9/11 ny ady tao Ninive, satria tamin’izany no nanomboka ny fisandratan’ny finoana silamo rehefa nidina ilay anjely mahery mba hanazava ny tany amin’ny voninahiny, ary ilay kintana, izay midika hoe mpitondra hafatra, dia latsaka avy tany an-danitra koa. Aseho ara-tandindona amin’ny farany koa ny ady tao Ninive, rehefa tonga ny lalàna momba ny Alahady ary manomboka ny fe-potoana faharoan’ny Vanim-potoan’ny Haizina, rehefa manakona ny masoandro ny setroky ny finoana silamo.
Exeter
Exeter
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begin. The formation, or the setting up of the image, began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
Ny lalàn’ny Alahady dia naseho ara-tandindona tamin’ny fotoana nahatongavan’ny hafatry ny antso mamatonalina tao amin’ny fivoriana an-day tao Exeter. Amin’izay no manomboka ireo hetsika farany amin’ny fananganana ny sarin’ny bibidia. Ny fiforonan’ilay sary, na ny fananganana azy, dia nanomboka tamin’ny 9/11, kanefa eo amin’ny fiafaran’ilay fe-potoana, ny fe-potoana anambarana ny antso mamatonalina dia fraktalin’ilay fe-potoana manontolo niforonan’ilay sary, izay nanomboka tamin’ny 9/11, koa. Ny fiandohana dia maneho ny fiafarana. Ny loza voalohany dia tandindon’ny loza fahatelo, tahaka ny anjely voalohany izay tandindon’ny anjely fahatelo. Ny ady tao Ninive eo amin’ny fiafaran’ny fotoana fanisiana tombo-kase dia manondro ny ady tao Ninive eo amin’ny fiandohana. Ny ady tao Ninive amin’ny fotoan’ny lalàn’ny Alahady no fiafaran’ny fotoana fanisiana tombo-kase izay nanomboka tamin’ny 9/11, nefa io koa no fiafaran’ny fe-potoana anambarana ny antso mamatonalina. Noho izany, ny ady tao Ninive dia aseho ara-tandindona eo amin’ny fiandohan’ny fanambarana ny antso mamatonalina izay manondro ireo dingana farany amin’ny fiforonan’ny sarin’ny bibidia any Etazonia, ary amin’ny fotoan’ny lalàn’ny Alahady no iantombohan’ny fiforonan’ny sarin’ny bibidia maneran-tany. I Ninive no fanalahidy mampifandrindra ireo tsipika samihafa izay samy tanteraka amin’ny fomba lavorary ao amin’ny tantara miafina ao amin’ny andininy fahefapolo.
We will proceed further in the next article.
Hiroso bebe kokoa isika ao amin’ny lahatsoratra manaraka.