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.
Sebagai simbol utama bagi seratus empat puluh empat ribu, Petrus sedang berdiri di Panium pada tahun 2026, bekerja untuk membetulkan ramalan palsu bertarikh 18 Julai 2020. Pekerjaannya dalam hal itu selaras dengan pekerjaan pembetulan Josiah Litch terhadap 11 Ogos 1840 dan pengenalpastian Samuel Snow terhadap 22 Oktober 1844. Pembetulan Litch telah memperkasakan pekabaran malaikat pertama dan pengenalpastian Snow telah memperkasakan pekabaran malaikat kedua. Pemerkasaan pekabaran malaikat pertama dan kedua itu melambangkan pemerkasaan pekabaran malaikat ketiga. Ciri-ciri pekabaran pertama dan kedua diwakili dalam pekabaran ketiga sebagai gabungan antara pekabaran celaka yang bersifat luaran dan pekabaran dalaman berupa seruan tengah malam daripada perumpamaan tentang sepuluh anak dara.
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.
Ka mofetoleli wa porofeto ka ditsela tse tharo, ya ntlha le ya boraro, tse gape e leng tshimologo le bokhutlo, di tla nna le diponagalo tse di tsamaisanang. Gompieno, mokaulengwe mongwe o senotse boammaaruri jo bo rileng jo bo amanang le tatlhego ya ntlha ya Tshenolo robongwe, jo, fa bo dirisiwa ka fa tlase ga molao-motheo wa Alfa le Omega, bo supang netefatso e nngwe e e boteng ya “thoromo ya lefatshe” ya Tshenolo lesome le motso. Molao wa Tshipi mo United States ke “thoromo ya lefatshe” e e neng ya diragadiwa la ntlha mo Phetogong ya Fora, fa Fora, yo e neng e le karolo e le nngwe ya ditšhaba di le lesome tse di neng di bopa kagego ya porofeto ya Roma ya boheitane mo bukeng ya Daniele, e ne e thankgolwa. Ka jalo, kgaolo ya lesome le motso e re karolo ya bolesome ya motse e ne ya wa.
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.
ਅਤੇ ਉਸੇ ਘੜੀ ਇੱਕ ਵੱਡਾ ਭੂਚਾਲ ਆਇਆ, ਅਤੇ ਸ਼ਹਿਰ ਦਾ ਦਸਵਾਂ ਹਿੱਸਾ ਡਿੱਗ ਪਿਆ, ਅਤੇ ਉਸ ਭੂਚਾਲ ਵਿੱਚ ਮਨੁੱਖਾਂ ਵਿੱਚੋਂ ਸੱਤ ਹਜ਼ਾਰ ਮਾਰੇ ਗਏ; ਅਤੇ ਬਾਕੀ ਡਰ ਗਏ ਅਤੇ ਅਕਾਸ਼ ਦੇ ਪਰਮੇਸ਼ੁਰ ਨੂੰ ਮਹਿਮਾ ਦਿੱਤੀ। ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ 11:13
Immediately after this verse Islam of the third woe arrives.
Дарҳол пас аз ин оят Ислом аз войи сеюм фаро мерасад.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Masoabi wa bobedi bo fetile; mme, bona, masetlapelo a boraro a tla ka bofefo. Tshenolo 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.
Amaphayona ayelindele ukuthi “usizi lwesithathu” lulandele ngokushesha usizi lwesibili, kodwa igama elihunyushwe ngokuthi “ngokushesha” lisho ngokuzumayo nangokungalindelekile, okuyisici sokuhlasela okuphuthumayo kuka-Islam. Usizi lwesithathu lwalungafanele lufike ngo-October 22, 1844 njengoba amapahayona ayecabanga, kodwa lapho lufika lwaluzokwenzeka “ngokuzumayo nangokungalindelekile,” njengoba kwenzeka ngo-9/11, ngaleyo ndlela luphawula ukuqala kokubekwa uphawu kwabayikhulu namashumi amane nane ezinkulungwane, okuphela kancane ngaphambi kokuzamazama komhlaba komthetho weSonto.
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.”
“មហន្តរាយរញ្ជួយដី” នៃច្បាប់ថ្ងៃអាទិត្យ គឺជាការរញ្ជួយនៃសត្វ “ផែនដី” ហើយនៅពេលដែល 9/11 បានមកដល់ អ្នកស្រី White បានកំណត់អត្តសញ្ញាណថា ព្រះអម្ចាស់បានក្រោកឡើងដើម្បី “រញ្ជួយផែនដីយ៉ាងគួរឱ្យរន្ធត់”។ នៅដើមនៃការបោះត្រា និងនៅចុងបញ្ចប់ សត្វផែនដីត្រូវបានរញ្ជួយ ដូច្នេះហើយបានជា “មហន្តរាយរញ្ជួយដីដ៏ធំ”។
“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.
“Saya tidak pernah mengatakan hal ini. Saya telah mengatakan, ketika saya memandang gedung-gedung besar yang sedang didirikan di sana, tingkat demi tingkat, ‘Betapa mengerikannya peristiwa-peristiwa yang akan terjadi ketika Tuhan bangkit untuk mengguncangkan bumi dengan dahsyat! Maka perkataan dalam Wahyu 18:1–3 akan digenapi.’” Review and Herald, 5 Juli 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.
Tuhan “bangkit” apabila terdapat perubahan dalam pekerjaan dispensasional-Nya, sebagaimana yang berlaku ketika Stefanus direjam pada 22 Oktober 1844, ketika penghakiman atas orang mati bermula. Apabila penghakiman atas orang hidup bermula pada 9/11, Tuhan sekali lagi bangkit, dan kemudian Dia menggoncangkan binatang bumi itu, sebagaimana yang akan dilakukan-Nya pada akhir pemeteraian seratus empat puluh empat ribu, apabila Dia mengubah pekerjaan dispensasional-Nya daripada gereja-Nya kepada kawanan-Nya yang lain, iaitu mereka yang masih berada di Babel.
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.
Seo ngwanabo rona Daniele a se lemogileng ke ditshwaelo tsa madimabe a ntlha, tse di dumalanang le bosupi jwa “thoromo e kgolo ya lefatshe” ya kgaolo ya bolesome le motso o mongwe, ka tumalano le hisetori le tlhaloganyo ya babulatsela ka ga hisetori e e neng ya diragatsa madimabe a ntlha.
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.
စတုတ္ထမြောက်ကောင်းကင်တမန်သည် တံပိုးမှုတ်သောအခါ၊ ကောင်းကင်မှ မြေကြီးပေါ်သို့ ကြယ်တစ်စင်းကျလာသည်ကို ငါမြင်၏။ ထိုသူအား အနက်မဲ့သောတွင်း၏ သော့ကို ပေးအပ်ခဲ့၏။ ထိုသူသည် အနက်မဲ့သောတွင်းကို ဖွင့်လိုက်ရာ၊ ကြီးမားသော မီးဖိုမှ မီးခိုးထွက်သကဲ့သို့ တွင်းထဲမှ မီးခိုးတက်လာ၏။ ထိုတွင်း၏ မီးခိုးကြောင့် နေနှင့် လေထုသည် မှောင်မိုက်သွား၏။ ထိုမီးခိုးထဲမှ ကျိုင်းကောင်တို့သည် မြေကြီးပေါ်သို့ ထွက်လာကြ၏။ သူတို့အား မြေကြီးပေါ်ရှိ ကင်းမြီးကောက်တို့၌ရှိသော တန်ခိုးကဲ့သို့ တန်ခိုးကို ပေးအပ်ခဲ့၏။ ထိုသူတို့သည် မြေကြီးပေါ်ရှိ မြက်ပင်ကိုလည်းကောင်း၊ စိမ်းလန်းသောအရာတစ်စုံတစ်ရာကိုလည်းကောင်း၊ သစ်ပင်တစ်ပင်ကိုလည်းကောင်း မထိခိုက်စေရဟု သူတို့အား အမိန့်ပေးခဲ့၏။ ဘုရားသခင်၏ တံဆိပ်ကို နဖူး၌ မခံရသေးသော လူတို့ကိုသာ ထိခိုက်စေရန် ဖြစ်၏။ ဗျာဒိတ်ကျမ်း ၉း၁–၄။
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.
Bapionier ba ne ba dirisa ditemana tse ka nepo mo hisitoring e e neng ya tsenya Mohammed, yo o tshotsweng ka 570, a kopanya merafe ka 606, a amogela tshenolo ya gagwe ya ntlha ka 610, a fudugela kwa Medina ka 622, a simolola ntwa ya gagwe ka 624 mme a swa ka 632. “Kgoti e e se nang botelele” ka boporofeti e emela ponatshego e ntšha ya Satane, mme Mohammed o simolotse kwa Arabia, e gape e itsiweng e le kgoti e e se nang botelele ka ntlha ya makgabagabe a magolo a sekaka.
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.
मोहमद 606 में भविष्यवाणी किए गए राजा बने, या जैसा कि उन्हें कहा गया, “विश्वसनीय व्यक्ति,” जब उन्होंने विभिन्न कबीलों के बीच उस विवाद का समाधान किया, जिनके सामने यह दुविधा थी कि काबा के “काले पत्थर” रूपी आधारशिला को पुनः स्थापित करने की अनुमति किसे दी जाए। काबा एक घनाकार भवन है (इसी कारण उसका नाम “काबा” है, जिसका अरबी में अर्थ “घन” होता है) जो सऊदी अरब के मक्का की महान मस्जिद के केंद्र में स्थित है। इसकी ऊँचाई लगभग 43 फुट है, चौड़ाई 11 फुट और लंबाई 10 फुट है; यह ग्रेनाइट और संगमरमर से निर्मित है, और इसके ऊपर काले रेशम तथा सूती वस्त्र का आवरण चढ़ा है। काबा मुहम्मद से बहुत पहले से अस्तित्व में था और इस्लामी परंपरा के अनुसार, इसे मूलतः इब्राहीम और उनके पुत्र इश्माएल ने एकमात्र परमेश्वर (अल्लाह) की उपासना के लिए एक प्रार्थनागृह के रूप में निर्मित किया था। शताब्दियों के दौरान यह मूर्तियों से भर गया और अरब कबीलों द्वारा एक मूर्तिपूजक तीर्थस्थल के रूप में उपयोग किया जाने लगा।
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 itu ialah pusat rohani dunia Islam—sebuah bangunan yang sederhana dan purba yang melambangkan tauhid, kesatuan, dan hubungan antara iman Abrahamik dengan Islam. Orang Islam tidak menganggapnya sebagai “rumah Tuhan” dalam erti kata yang harfiah, melainkan sebagai titik tumpu ibadat yang telah ditetapkan oleh Allah. Tindakan Mohammed dalam suatu tempoh ketika Kaaba telah dimusnahkan lalu dibina semula itulah tempat kepimpinannya bermula.
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.
Anɨ me bi biaa ka Kaba no, na Quraysh abusua no san sii no bio. Bere a ɛsɛ sɛ wɔde Bo Tuntum no (Hajar al-Aswad) san to ne ntwea mu no, mmusua ahorow no gyee akyinnye wɔ nea ɔsɛ sɛ onya anuonyam no ho. Wɔpenee so sɛ onipa a odi kan bɛba hɔ no na obesi gyinae. Muhammad baa hɔ, na ɔde nyansa siesiee akasakasa no: ɔde Bo Tuntum no too ntama bi so, na ɔmaa abusua biara sii ananmufoɔ ma wɔmaa so boom, wɔsoa boom, na afei ɔno ankasa de too ne fa. Saa asɛm yi maa wonyaa obu kɛse, ne din Al-Amin (“Ɔnokwafo”) wɔ Meccafo no mu. Ɛyɛ nneɛma titiriw a esisii ansa na nkɔmhyɛ no reba no mu baako a wɔda no adi wɔ bere nhyehyɛe pii mu. “Bo Tuntum no” ne tweatiboɔ no a Mohammed de sii hɔ, a ɔno ne nkɔmhyɛ hene a ɔda Islam so. Tweatiboɔ tuntum no yɛ Kristo (tweatiboɔ nokwafo no) sua a emu da hɔ pefee, na Kaba fie no porɔwee nso, bere tenten a wɔde ahoni baa mu akyi no, Mohammed na osii ho ano nso.
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.
Selepas Quraisy melanggar Perjanjian Hudaibiyah, Muhammad mara ke Mekah dengan suatu angkatan yang berjumlah kira-kira 10,000 orang Muslim. Kota itu menyerah dengan pertempuran yang sangat sedikit. Kemudian Muhammad memasuki Kaabah, memusnahkan 360 berhala di dalamnya, dan mendedikasikan semula tempat suci itu kepada penyembahan Tuhan yang esa (Allah). Demikianlah, Muhammad, raja Islam, meletakkan batu penjuru, dan dia mentahirkan bait itu daripada penyembahan berhala.
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.
Go na le mebušo e meraro yeo e tšwago moleteng wa go hloka bofelo ka pukung ya Kutollo, gomme e nngwe le e nngwe ya tše tharo e emela Kriste wa maaka. Sathane, noga e kgolo, o nyaka go swana le Yo Godimo-godimo, a dutše sedulong sa Gagwe sa bogoši le kerekeng ya Gagwe.
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.
Kamano waningbo, O Lucifer, aningba macha! Kamano nangna singna taibangda hantharakkhi, jeman leiramba jatishingbu mapan thamlakhiba! Maramdi nahakna nanggi thamoida hairammi, Ei swargada kakthatkani, eigi phambalbu Iswar gi numit tarashinggi mathakta pukhatkani: Ei khunai punshillibagi chingda, awangba mapalgi marakta phamgani: Ei nongdagi wangba pukchelshinggi mathakta kakthatkani; Ei Atingngakpa Ibungogi matung inna oigani. Adubu nahakpu narak ta hantharakkani, khongchatki ariba marakta. Isaiah 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.
Naga ateisme itu muncul dari jurang maut dalam Wahyu sebelas, dan binatang Katolik itu naik dari jurang maut apabila luka parahnya sembuh.
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.
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.
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.
Sebata sa Bok’hatholike se namela teroneng ea lefatše nakong ea molao oa Sontaha ha kopano eo ea makhetlo a mararo e thehoa. Joaloka drakone, Bok’hatholike bo ipolela e le Molimo, joalo ka ha Pauluse a ile a supa ka nepo haholo.
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.
Janganlah seorang pun menyesatkan kamu dengan cara apa pun; sebab hari itu tidak akan datang, kecuali apabila kemurtadan datang terlebih dahulu, dan manusia durhaka itu dinyatakan, yaitu si anak kebinasaan; yang menentang dan meninggikan dirinya di atas semua yang disebut Allah atau yang disembah, sehingga ia sebagai Allah duduk di dalam bait Allah dan menyatakan dirinya bahwa ia adalah Allah. 2 Tesalonika 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.
Sepeti neng phologolo, sebata sa Bok’hatholike ke mohanyetsi wa Kreste; ka bobedi di ipolela e le Modimo, mme ka bobedi timetso ya tsona ya bofelo e amanywa le bopaki ba tsona ba Bibele, hobane sepedi se lahlelwa diheleng, mme sebata ke morwa wa tahleho. Tahleho e le timetso ya bofelo.
“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.
“Kupanga kwa antiKristo kutekeleza uasi aliouanza mbinguni kutaendelea kutenda kazi ndani ya watoto wa kuasi.” 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.
“Ka pope oa Roma, mosebetsi o tšoanang o ’nile oa tsoelapele mona lefatšeng joalokaha o ile oa etsoa makhotleng a leholimo pele khosana ea lefifi e lelekoa. Satane o ile a batla ho lokisa molao oa Molimo leholimong, le ho eketsa tokiso ea hae. O ile a phahamisa kahlolo ea hae ka holimo ho ea ’Mōpi oa hae, ’me a beha thato ea hae ka holimo ho thato ea Jehova, ’me ka tsela ena ka sebele a phatlalatsa hore Molimo a ka fosa. Le mopapa le eena o nka tsela eona eo, ’me, ha a ipolela ho se fose, o batla ho fetola molao oa Molimo hore o lumellane le maikutlo a hae, a nahana hore o khona ho lokisa liphoso tseo a nahanang hore oa li bona melaong le litaelong tsa Morena oa leholimo le lefatše. Ka sebele o re ho lefatše, Ke tla le nea melao e molemo ho feta ea Jehova. Ke nyeliso e kaakang ena ho Molimo oa leholimo!” Signs of the Times, November 19, 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.
Ислам, представен от Мохамед в историята на седмия век, също излезе от бездънната яма, когато ключът, даден на Мохамед, бе завъртян. Когато ямата бе отворена, излезе „дим“, който помрачи слънцето и въздуха. Пионерите правилно установиха, че „ключът“, който отвори ямата, бе битката при Ниневия.
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.
Apabila kita menghampiri tiga ayat pertama dalam Wahyu pasal sembilan menurut pemahaman para perintis dalam konteks penerapan rangkap tiga nubuatan, kita mendapati bahawa ciri-ciri nubuatan dalam ayat-ayat tersebut yang melambangkan celaka pertama, menjadi lambang bagi ciri-ciri nubuatan celaka ketiga yang datang “dengan segera” pada waktu gempa bumi besar itu. Undang-undang Ahad dilambangkan oleh peperangan di Niniwe.
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.”
Peter bertanggungjawab untuk membetulkan ramalan palsu tentang bebola api di Nashville, dan dia mengakui bahawa penerapan yang tepat terhadap amaran Ellen White mengenai bebola api ke atas Nashville menandakan permulaan “kehancuran ribuan kota yang hampir sepenuhnya diserahkan kepada penyembahan berhala.”
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.
Mipukupuku ya moto ya Nashville inaashiria mwanzo wa kipindi cha uharibifu juu ya miji, na pia inaashiria mwanzo wa kutangazwa kwa ujumbe mfupi wa kilio cha usiku wa manane. Ujumbe huo unaanza kwa shambulio lisilotarajiwa kutoka kwa Uislamu, na kipindi hicho kinaishia kwa shambulio lisilotarajiwa kutoka kwa Uislamu wakati wa tetemeko kuu la nchi. Kipindi cha kutangazwa kwa kilio cha usiku wa manane kinaashiria mwisho wa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ambao ulianza kwa shambulio lisilotarajiwa la Uislamu mnamo 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.
Ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene ha hoa ka ha qala ka tumellano le mola oa Balaame le esele, moo ho nang le literaeke tse tharo tse fihlang sehlohlolong molaong oa Sontaha, empa moo tlhaselo ea bobeli e sa lebelloang e akarelletsang la 7 Mphalane, 2023 holim’a naha ea boholo-holo e khanyang, ’me hamorao e be libolo tsa mollo tsa Nashville. Mela eohle ea lumellana, ’me Petrose o utloisisa hore ho buloa ha linnete tsena, tse emeloang joaloka monna oa borashe ba lerōle ea bokellang mabenyane a qhalaneng ’me a a lahlela ka lebokoseng la mabenyane, ke mosebetsi oa Tau ea moloko oa Juda.
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.
Simha ya Yuda e hlwaya molaetsa wa Petro o lokisitsweng wa Nashville e le o etsahalang nakong ya ho qetela ya ho tiiswa ha ba dikete tse lekgolo le mashome a mane a metso e mene, e emetsweng historing e patilweng ya temana ya mashome a mane ya Daniele leshome le motso o mong, mme haholoholo karolong ya histori eo e patilweng e emetsweng ditemaneng tsa leshome le motso o mong ho isa ho leshome le metso e mehlano tsa kgaolo eo. Ditemaneng tseo, ntwa ya Raphia le ntwa ya Panium di lebisa molaong wa Sontaha wa temana ya leshome le metso e tsheletseng, o emetsweng ke ntwa ya Actium. Ha ntwa ya Panium e kopanngwa le ntwa ya Actium molaong wa Sontaha, ntwa ya Nineve le yona e boela e phethwa.
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.
“កូនសោ” ដែលបានប្រទានដល់ Mohammed ស្តេចនៃសាសនាឥស្លាម ដែលឈ្មោះរបស់គាត់មិនត្រឹមតែជាលក្ខណៈសម្គាល់នៃសាសនាឥស្លាមប៉ុណ្ណោះទេ ប៉ុន្តែក៏ជាទីកន្លែងនៃការបំផ្លាញដែលត្រូវបានសម្គាល់ដោយសង្គ្រាមនីនេវេផងដែរ។ ឈ្មោះរបស់ស្តេចនោះ “ក្នុងភាសាហេព្រើរគឺ Abaddon” ហើយ “ក្នុងភាសាក្រិកមានឈ្មោះថា Apollyon”។ ភាសាក្រិក និងភាសាហេព្រើរ បញ្ជាក់អំពីព្រះគម្ពីរសញ្ញាចាស់ និងសញ្ញាថ្មី ហើយបង្រៀនយើងថា Abaddon មានន័យថា “ទីកន្លែងនៃការបំផ្លាញ” និង Apollyon មានន័យថា “អ្នកបំផ្លាញ”។ នៅក្នុងខទីដប់មួយនៃវិវរណៈ ជំពូក៩ ស្តេចលើសាសនាឥស្លាមគឺ Mohammed ប៉ុន្តែគាត់ក៏ជា “ទេវតានៃរណ្តៅឥតបាត” ផងដែរ ដែលគឺសាតាំង។ ដូចជាសម្តេចប៉ាបគឺជាអន្តិគ្រិស្ត ក្នុងនាមជាដៃស្តាំរបស់សាតាំងនៅលើផែនដី Mohammed ក៏ត្រូវបានគ្រប់គ្រងដោយផ្ទាល់ពីសាតាំង ដែលជាទេវតានៃរណ្តៅឥតបាតផងដែរ។
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.
Pada undang-undang Ahad, kesatuan tiga serangkai dipaksakan ke atas dunia dan luka maut yang telah dikenakan kepada kepausan pada tahun 1798, yang dengan demikian menandai berakhirnya Zaman Kegelapan, disembuhkan. Apabila luka maut itu disembuhkan, tempoh kedua Zaman Kegelapan pun tiba, dan pada gempa bumi besar yang merupakan undang-undang Ahad itu, Islam memusingkan kunci, dan asap seperti dari sebuah dapur perapian menggelapkan matahari dan bintang-bintang ketika kegelapan kembali. Pertempuran Niniwe diulangi pada undang-undang Ahad, kerana itulah kunci yang mendatangkan tempoh kedua kegelapan. Di sana kemurtadan nasional diikuti oleh kehancuran nasional. Di sana “kezaliman aktif” berkuasa sepenuhnya, kerana asap Islam yang menggelapkan matahari dan bintang-bintang pada pertempuran Niniwe adalah seperti sebuah dapur perapian yang menyala. “Dapur perapian yang menyala” itu merupakan suatu unsur dalam perjanjian Allah dengan Abraham.
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.
Mme go diragala gore, e rile letsatsi le phirima, mme go le lefifi, bonang, ga tlhagelela leubelo lo lo kubegang le lobone lo lo tukang tse di neng tsa feta fa gare ga dikarolo tseo. Genesise 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Ngwako wo o kubjago o o ne o fetile magareng ga ditlhabelo tsa kgolagano tsa ga Aberame o supile bokgoba kwa Egepeto jo bo emetsweng mo temaneng ya bolesome le boraro.
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.
وہ اَبرام سے بولا، یقین جان کہ تیری نسل ایک ایسی سرزمین میں، جو اُن کی نہیں، پردیسی ہوگی، اور وہ اُن کی غلامی کرے گی؛ اور وہ اُن کو چار سو برس تک ستائیں گے۔ پیدایش 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.
“तुइना चिख्ला फुरना,” जिमोन दानिएलनि थाम थिरायनि नेबुखदनेज्जारनि फुरना, बांधना आरो दासत्वनि गेजेरनि सिनायथि दं, जेरै शद्रक, मेशक आरो अबेदनगोनि अवस्था दंमोन।
“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.
“Но, подобно звёздам в необъятном круге предначертанного им пути, Божьи намерения не знают ни поспешности, ни промедления. Через символы великой тьмы и дымящейся печи Бог открыл Аврааму рабство Израиля в Египте и возвестил, что время их пребывания будет четыреста лет. «После сего, — сказал Он, — они выйдут с большим имуществом». Бытие 15:14.” Желание веков, 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.
Адууран та нарые алып, төмөрэй зуухан сооһоо, тэрэ Египедһээ гаргажа, мүнөөдэрэй байһандал адли Өөртэнь үб залгамжалалта арад болгоһон юм. Дэдэ Хуули 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.”
Asap a dulang matahari dan bulan apabila kunci peperangan Niniwe diputar mengenal pasti penganiayaan yang bermula dengan sungguh-sungguh pada hukum hari Ahad. Dengan demikian, penganiayaan pada Zaman Kegelapan diulangi. Para perintis dengan tepat mengenal pasti bahawa peperangan Niniwe ialah “kunci” yang membawa Islam ke dalam sejarah nubuat sebagai malapetaka pertama pada tahun 627. Peperangan itu berlaku antara Rom dan Parsi, dan ia melambangkan suatu kemenangan bagi Rom, namun kemenangan itu adalah apa yang disebut sebagai kemenangan Pirrus. Suatu kemenangan yang sebenarnya memudaratkan pihak yang menang. Frasa itu berasal daripada kemenangan raja Pirrus dari Epirus. Setelah dua peperangan menentang orang Rom (Heraclea pada 280 SM dan Asculum pada 279 SM), dia mengalahkan tentera Rom tetapi kehilangan sebahagian besar tenteranya sendiri. Menurut legenda, dia kemudian berkata, “Satu lagi kemenangan seperti ini dan kita akan binasa.”
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.
ទីក្រុងនីនីវេជាជ័យជម្នះយុទ្ធសាស្ត្រមួយសម្រាប់ទីក្រុងរ៉ូម ប៉ុន្តែនៅពេលវាបញ្ចប់ ទាំងរ៉ូម និងពែរ្ស មិនមានអំណាចគ្រប់គ្រាន់ដើម្បីទប់ទល់យ៉ាងមានប្រសិទ្ធភាពនឹងការវាយលុករបស់សាសនាអ៊ីស្លាមតទៅទៀតឡើយ។ ពែរ្ស គឺជាសហរដ្ឋអាមេរិក ហើយរ៉ូម គឺជាស្ថាប័នប៉ាប ក្នុងការបំពេញសម័យទំនើបនៃសង្គ្រាមនីនីវេ។ មេឌូ-ពែរ្ស ក្នុងនាមជាអំណាចមានស្នែងពីរ តំណាងឲ្យអំណាចមានស្នែងពីររបស់សហរដ្ឋអាមេរិក។ នៅពេលច្បាប់ថ្ងៃអាទិត្យ សហរដ្ឋអាមេរិកគ្រាន់តែជាស្នែងមួយប៉ុណ្ណោះ ពីព្រោះនៅមុនឈានទៅកាន់ច្បាប់ថ្ងៃអាទិត្យ រូបសត្វសាហាវត្រូវបានបង្កើតរួចហើយ ហើយការបង្កើតនោះមានន័យថាការបញ្ចូលស្នែងទាំងពីរឲ្យក្លាយជាមួយ។ ក្នុងដានីយ៉ែល ជំពូក៨ មានស្នែងពីរតំណាងឲ្យអាណាចក្រមេឌូ-ពែរ្ស ហើយស្នែងរបស់ពែរ្សបានលេចឡើងក្រោយគេ។
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.
Lalu aku mengangkat mataku dan melihat, dan tampaklah, berdiri di tepi sungai seekor domba jantan yang mempunyai dua tanduk; kedua tanduk itu tinggi, tetapi yang satu lebih tinggi dari yang lain, dan yang lebih tinggi itu tumbuh terakhir. Daniel 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.
Tanduk kembar Amerika Serikat, yakni Republikanisme dan Protestanisme, menyatu menjadi satu ketika gereja dan negara bersatu untuk membentuk patung binatang itu. Pembentukan itu mencapai kepenuhannya secara sempurna ketika tanda binatang itu dipaksakan melalui undang-undang hari Minggu. Hal ini mengidentifikasi Amerika Serikat sebagai tidak lain daripada Persia pada saat undang-undang hari Minggu. Persia dikalahkan oleh Roma dalam pertempuran Niniwe. Cara Roma mengalahkan Persia memiliki makna historis, karena manuver-manuver Heraklius, Kaisar Romawi.
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.
Secara ringkas, Heraclius telah melaksanakan satu serangan mengejut, berbeza daripada serangan mara terus yang biasa. Usahanya untuk menjayakan kejutan tersebut dicatat dalam sejarah. Unsur kejutan itu merangkumi keputusannya untuk menyerang pada musim sejuk, yang jarang berlaku pada zaman bersejarah tersebut, namun hal itu tidak terhenti setakat itu. Heraclius memulakan pencerobohannya pada pertengahan September 627 dari utara (tanah tinggi Armenia). Daripada mengambil laluan yang dijangka ke arah selatan secara langsung menuju ibu kota Parsi, Ctesiphon, dia membuat satu lengkungan luas, bergerak ke tenggara sepanjang kawasan sempadan (kira-kira sempadan Turki-Iran moden). Kemudian dia berpaling ke selatan dan barat, menyeberangi Sungai Zab Besar pada 1 Disember 627. Hal ini menempatkan tenteranya di Dataran Tinggi Nineveh (tebing timur Sungai Tigris), berhampiran runtuhan Nineveh purba. Pergerakan ini adalah dari selatan ke utara relatif kepada pasukan Parsi—bertentangan dengan apa yang dijangkakan oleh pihak Parsi. Mereka menyangka dia akan terus mara ke selatan menuju Ctesiphon. Hal itu mengejutkan panglima Parsi, Rhahzadh, dan memaksanya mengejar Heraclius ke medan yang tidak menguntungkan. Ini membolehkan tentera Rom memilih medan pertempuran di dataran berhampiran Nineveh. Gerakan itu menghalang tentera Rom daripada terperangkap antara pasukan Parsi dan memberi mereka laluan melarikan diri jika diperlukan. Digabungkan dengan kabus pada hari pertempuran dan taktik berundur secara pura-pura semasa pertempuran sebenar, terdapat pelbagai lapisan kejutan. Pencerobohan musim sejuk yang berani ini serta laluan mengapit jauh ke dalam wilayah Parsi dianggap sebagai salah satu pencapaian ketenteraan terbesar Heraclius. Hal ini membantu menghancurkan keyakinan Parsi dan banyak menyumbang kepada kemenangan Rom yang akhirnya dalam perang yang panjang itu.
“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.
“लडाइँ निनवेहको, जुन बिहानीदेखि एघारौँ घण्टासम्म अत्यन्त उग्रतापूर्वक लडियो, त्यसमा फारसीहरूबाट अठ्ठाइसवटा ध्वजहरू, भाँचिन वा च्यातिन सक्ने तीबाहेक, कब्जा गरिए; तिनीहरूको सेनाको सबैभन्दा ठूलो भाग टुक्रा-टुक्रा पारियो, र विजेताहरू (रोमीहरू) ले आफ्नै क्षतिलाई लुकाउँदै रात रणभूमिमै बिताए। अश्शूरका सहरहरू र राजमहलहरू पहिलो पटक रोमीहरूका लागि खोलिए।
“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.
“Kaisar Romawi itu tidak diperkuat oleh penaklukan-penaklukan yang dicapainya; dan pada waktu yang sama, serta melalui sarana yang sama, dipersiapkanlah suatu jalan bagi banyak orang Sarasen dari Arabia, seperti belalang-belalang dari wilayah yang sama, yang sambil menyebarluaskan sepanjang perjalanan mereka akidah Mohammedan yang gelap dan menyesatkan, dengan segera meliputi baik kerajaan Persia maupun kerajaan Romawi.
“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.
“Gambaran yang lebih lengkap tentang fakta ini tidak mungkin diinginkan daripada yang diberikan dalam kata-kata penutup pasal dari Gibbon, yang daripadanya petikan-petikan sebelumnya diambil. ‘Walaupun suatu tentera yang berjaya telah dibentuk di bawah panji Heraclius, usaha yang tidak wajar itu tampaknya telah menghabiskan, bukannya melatih, kekuatan mereka. Sementara maharaja beroleh kemenangan di Konstantinopel atau Yerusalem, sebuah kota kecil yang tidak terkenal di perbatasan Syria telah dijarah oleh orang Saracen, dan mereka mencincang lumat beberapa pasukan yang mara untuk memberikan pertolongan kepadanya,—suatu kejadian yang biasa dan remeh, sekiranya bukan kerana hal itu merupakan pendahuluan bagi suatu revolusi yang besar. Perompak-perompak ini ialah rasul-rasul Mohammed; keberanian mereka yang mengganas telah muncul dari padang gurun; dan dalam lapan tahun terakhir pemerintahannya, Heraclius kehilangan kepada orang Arab wilayah-wilayah yang sama yang telah diselamatkannya daripada orang Parsi.
“‘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.
“‘Roh penipuan dan semangat fanatik, yang kediamannya bukan di sorga,’ telah dilepaskan ke atas bumi. Jurang maut itu hanya memerlukan sebuah kunci untuk membukanya, dan kunci itu ialah kejatuhan Chosroes. Ia telah dengan hina mengoyakkan surat daripada seorang warga Mekah yang tidak terkenal. Tetapi apabila dari ‘nyala kemuliaannya’ ia tenggelam ke dalam ‘menara kegelapan’ yang tidak dapat ditembusi oleh mata, nama Chosroes tiba-tiba lenyap ke dalam kelupaan di hadapan nama Mohammed; dan bulan sabit itu seakan-akan hanya menantikan saat terbitnya sesudah jatuhnya bintang itu. Chosroes, setelah kekalahan totalnya dan kehilangan kerajaannya, dibunuh pada tahun 628; dan tahun 629 ditandai oleh ‘penaklukan Arabia,’ dan ‘perang pertama orang-orang Mohammedan melawan kekaisaran Romawi.’ ‘Dan malaikat yang kelima meniup sangkakala, lalu aku melihat sebuah bintang jatuh dari langit ke atas bumi; dan kepadanya diberikan anak kunci jurang maut itu. Maka dibukanyalah jurang maut itu.’ Ia jatuh ke atas bumi. Ketika kekuatan kekaisaran Romawi telah terkuras, dan raja besar dari Timur itu terbujur mati di dalam menara kegelapannya, penjarahan atas sebuah kota yang tidak terkenal di perbatasan Siria menjadi ‘pendahuluan bagi suatu revolusi yang dahsyat.’ ‘Para perampok itu adalah rasul-rasul Mohammed, dan keberanian mereka yang menggebu-gebu muncul dari padang gurun.’” 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.
Ntoa ea Ninive e emela Roma ea kajeno e hlolang United States ka molao oa Sontaha, empa ke tlhōlo ea pyrrhic, hobane kahlolo e tsoelang pele holim’a Roma e qala ka molao oa Sontaha.
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.
Khosrow ialah kepala empayar Parsi; demikianlah Parsi, yang melambangkan kejatuhan Amerika Syarikat pada undang-undang Ahad, merupakan kunci yang membuka jurang maut pada kejatuhan kerajaan yang keenam dalam nubuatan Alkitab. Hal ini melambangkan undang-undang Ahad dalam Daniel sebelas ayat enam belas, tiga puluh satu, dan empat puluh satu, serta Wahyu tiga belas ayat sebelas.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Perhatikan ulasan perintis Stephen Haskell tentang ayat-ayat dan sejarah yang sama:
“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.
“Արաբները, կամ սարակենոսները, երբեք երկրի վրա որևէ ազդեցություն չէին գործադրել։ Ազգերի պատմության մեջ այդ անապատի ազատ մարդիկ գրեթե առանց հիշատակության էին անցել։ Մուհամեդականությունը միավորեց ցրված ցեղերը և նրանց ուղարկեց առաջ՝ որպես ազգերի նվաճողներ։ Արագ առաջընթացը, որ ուղեկցեց սարակենոսների զենքին, մեծ չափով պայմանավորված էր հռոմեացիների և Խոսրովի՝ ժամանակակից պարսկական կայսրության գլխի, միջև եղած պայքարով։ Այդ պայքարը հանգեցրեց վերջինիս անկմանը։ Ժամանակակից Պարսկաստանը կանգնած էր որպես արգելապատ, զսպելով Մուհամեդի զորությունը. բայց երբ այդ զորությունը ընկավ, արգելապատը վերացավ, «անդունդը» բացվեց, և սարակենոսները հեղեղեցին աշխարհը։ Երբ «անդունդը բացվեց, ծուխ բարձրացավ, որը ծածկեց արեգակի երեսը»։ Պատկերը զորավոր է՝ ներկայացնելով մուհամեդականության խավարեցնող ազդեցությունը, երբ այն տարածվում էր երկրի երեսի վրա»։ Սթիվըն Հասքել, Պատմոս կղզու տեսանողի պատմությունը, 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.
Tembok penghalang dalam sejarah Roma itu ialah tembok pemisah antara gereja dan negara yang disingkirkan pada hukum Hari Minggu. Terdapat satu lagi lapisan kepada kemenangan Pyrrhus Roma atas Parsi dalam pertempuran Nineveh, kerana sebelumnya telah ada suatu pertempuran Nineveh yang melambangkan Alfa, dan pertempuran tahun 627 melambangkan Omega. Pertempuran itu berlaku pada tahun 612 SM, dengan jarak kira-kira seribu dua ratus tahun antara keduanya. Dalam pertempuran itu, Asyur telah dikalahkan oleh suatu konfederasi tiga pihak, dan hal itu menandai berakhirnya Empayar Asyur.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones o bua ka ntwa ya alpha ya Ninife:
“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.
“Hal ehwal dalam pemerintahan Asyur menjadi semakin buruk, sehingga pada tahun 612 SM terjadi lagi suatu pemberontakan besar oleh tiga negeri yang sama itu, yang kali ini dipimpin oleh Nabopolassar sendiri. Pemberontakan ini berhasil sepenuhnya: Niniwe dijadikan timbunan puing-puing; dan Kekaisaran Asyur dibagi menjadi tiga wilayah besar,—Media, yang menguasai timur laut dan ujung utara, Babel yang menguasai Elam serta seluruh dataran dan lembah Efrat dan Tigris, dan Mesir yang menguasai seluruh negeri di sebelah barat Efrat. Meterai persekutuan antara Babel dan Media ini ialah pernikahan putri raja Media dengan Nebukadnezar, anak Nabopolassar. Dalam pelaksanaan bagiannya dalam persekutuan melawan Asyur itulah Firaun-Nekho, raja Mesir, maju melawan raja Asyur untuk berperang melawan Karkemis di tepi Efrat, ketika Raja Yosia dari Yehuda keluar untuk berperang melawannya, lalu terbunuh di Megido. Kemudian, karena seluruh wilayah barat ini termasuk di bawah raja Mesir, maka dalam pelaksanaan kedaulatannya yang sah, yang diperoleh melalui penaklukan, ia menyingkirkan Salum, anak Yosia, dari kedudukannya sebagai raja Yehuda, dan mengangkat Elyakim menjadi raja Yehuda menggantikannya, dengan mengubah namanya menjadi Yoyakim, serta mengenakan pajak atas negeri itu.” 1 Tawarikh 3:15; 2 Raja-raja 23:31–35.” A. T. Jones, Review and Herald, 15 Maret 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.
Na tuani alpha omonene wa Ninawi mu 612 BC, Ufalme wa Ashuru wakafika mwisho, kama vile ufalme wa sita wa unabii wa Biblia unavyofikia mwisho katika sheria ya Jumapili. Mshindi katika vita hivyo alikuwa ni muungano wa pande tatu wa Babeli, Misri na Umedi. Katika mapambano ya kipindi hicho Mfalme Yosia hufa huko Megido, hivyo akawa mfano wa Armagedoni. Katika vita vya omega vya Ninawi mwaka 627, Uislamu wa ole wa tatu huachiliwa wakati ukuta wa ulinzi uliomo katika Katiba unapoondolewa, kama ilivyofananishwa, kama Haskell alivyoona Uajemi kuwa “ukuta wa kizuizi” wa ulinzi ulioondolewa kwa kushindwa kwa Uajemi. Kifo cha Mfalme Yosia huko Megido kinabainisha kwamba vita vya kwanza vya Ninawi ndivyo vita vya pili katika siku za mwisho. La mwisho kati ya vita viwili vya Ninawi mwaka 627, wakati ufunguo unapogeuzwa na shimo kufunguliwa, ndilo la kwanza katika siku za mwisho, kwa maana wa kwanza atakuwa wa mwisho. Vita vya kwanza vya Ninawi kati ya Ashuru na ule muungano wa pande tatu vinaongoza hadi Armagedoni. Kipindi cha Enzi za Giza za pili huanza kwa vita vya Ninawi na kuisha kwa vita vya Ninawi.
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:
Linnete tsa terompeta ea bohlano, e leng bomalimabe ba pele ba Tšenolo khaolo ea borobong, ke tsona tseo bo-pula-maliboho ba ileng ba li utloisisa e le bopaki bo hlakileng ka ho fetisisa ba histori ba temana efe kapa efe bukeng ea Tšenolo. Uriah Smith o hlalosa taba eo ka tsela e latelang:
“‘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.’
“‘TEMANA 1. Kutani ntlhanhu yi biwa hi ntsumi ya vuntlhanu, kutani ndzi vona nyeleti yi wa hi le tilweni yi ta emisaveni; kutani a nyikiwa xilotlelo xa khele ra xidziva lexi nga riki na makumu.’”
“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.
“Bagi suatu penjelasan mengenai sangkakala ini, kita sekali lagi akan merujuk kepada tulisan-tulisan Tuan Keith. Penulis ini dengan tepat menyatakan: ‘Hampir tidak ada kesepakatan yang begitu seragam di kalangan para penafsir mengenai mana-mana bahagian lain dalam Wahyu sebagaimana berkenaan dengan penerapan sangkakala kelima dan keenam, atau celaka pertama dan kedua, kepada orang Saracen dan Turki. Hal itu begitu nyata sehingga hampir tidak mungkin disalahfahami. Sebagai ganti satu atau dua ayat yang menunjuk kepada masing-masing, seluruh pasal kesembilan kitab Wahyu, dalam bahagian-bahagian yang seimbang, dipenuhi dengan gambaran tentang kedua-duanya.” Uriah Smith, Daniel and the Revelation, 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.
Peter berada di Panium dengan tanggungjawab untuk membetulkan mesej bebola api Nashville, dan buat pertama kalinya dilihat bahawa unsur-unsur celaka yang pertama sejajar dengan sempurna dengan unsur-unsur undang-undang Ahad yang akan segera datang. Singa daripada suku Yehuda telah membuka meterai pemahaman ini selaras dengan garis-garis nubuatan lain yang telah pun Dia tetapkan. Para sejarawan akan memberikan kesaksian tentang pentingnya serangan mengejut yang dilaksanakan oleh Rom ke atas orang Parsi pada tahun 627, dan apabila mereka berbuat demikian, mereka mencatat pergerakan Heraclius mengelilingi dan di belakang Parsi pada musim sejuk sebagai helah untuk terus tersembunyi sehingga waktu serangan itu.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Kgaitsadi White o re itsise gore Roma e mpa e letetse fela “vantage ground,” mme foo e tla itaya.
“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.
“Lefoko la Modimo le fane ka tlhagiso ka ga kotsi e e atametseng; a seno se tlhokomologwe, mme lefatshe la Boprotestanta le tla ithuta gore maikaelelo a Roma tota ke afe, fela e setse e le thari gore le falole seru. O gola ka tidimalo a tsena mo maatleng. Dithuto tsa gagwe di dira tlhotlheletso ya tsone mo diphaposiboruting tsa molao, mo dikerekeng, le mo dipelong tsa batho. O kokoanya meago ya gagwe e e kwa godimo le e e nonofileng, mo diphiring tse di fitlhegileng tsa yone tsotlhe tsotlhe tsa dipogisego tsa gagwe tsa pele di tla boelediwa. Ka boferefere le a sa belaelwe o nonotsha masole a gagwe gore a tsweletse maikaelelo a gagwe fa nako e tla bo e fitlhile ya gore a iteye. Sotlhe se a se eletsang ke lefelo la poelo, mme seno se setse se newa ene. Re tla tloga re bona e bile re tla utlwa gore maikaelelo a karolo ya Roma ke afe. Le fa e le mang yo o tla dumelang le go ikobela lefoko la Modimo o tla ka jalo a itemogela kgobo le pogiso.” 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.
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.
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.
Kuma kwaba lawulwa kubo ukuthi bangalimazi utshani bomhlaba, nanoma yiluphi uhlaza, nanoma yimuphi umuthi; kodwa kuphela labo bantu abangenalo uphawu lukaNkulunkulu emabunzini abo. Futhi banikwa ukuthi bangababulali, kodwa bahlushwe izinyanga ezinhlanu; futhi ukuhlushwa kwabo kwakunjengokuhlushwa kofezela, lapho ehlaba umuntu. Futhi ngalezo zinsuku abantu bayakufuna ukufa, kodwa bangakutholi; bayakufisa ukufa, kodwa ukufa kuyakubabalekela. IsAmbulo 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.
݂ܩܕܡ ܕܡܬܗܦܟ ܩܠܝܕܐ ܒܩܪܒܐ ܕܢܝܢܘܐ، ܕܗܘܝܐ ܢܡܘܣܐ ܕܚܕ ܒܫܒܐ ܕܩܪܝܒ ܠܡܐܬܐ، ܡܐܐ ܘܐܪܒܥܝܢ ܘܐܪܒܥܐ ܐܠܦܝܢ ܟܒܪ ܚܬܝܡܝܢ ܐܢܘܢ. ܒܢܡܘܣܐ ܕܚܕ ܒܫܒܐ، ܚܪܒܐ ܕܡܕܝ̈ܢܬܐ، ܕܡܬܫܪܐ ܒܟܕܘ̈ܪܐ ܕܢܘܪܐ ܕܢܫܘܝܠ، ܡܬܬܨܝܪܐ ܐܝܟ ܥܕܢܐ ܕ«ܚܡܫܐ ܝܪ̈ܚܝܢ»، ܟܕ ܩܪܒܐ ܪܓܫ ܘܡܫܬܪܝܐ ܡܥܡܘܕܝܬܐ ܕܕܡܐ ܦܐܦܝܬܐ ܬܪܝܢܝܬܐ، ܒܫܘܠܡܐ ܕܦܬܓܡܐ ܕܐܬܝܗܒ ܠܣܗ̈ܕܐ ܕܥܠܡܐ ܚܫܘܟܐ ܒܚܬܡܐ ܚܡܝܫܝܐ.
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.
ते अ़म खिन्ता लाराम मोहर खौ फैयोब्ला, आं बेदिरनि गाहायाव इसोरनि बाथ्रार थाखाय आरो सिहायनो थानाय गवाहीनि थाखाय गोसो होनायफोरनि आत्माफोरखौ नुनो। आरो बेफोरा गोजौ सोरजों रोंगौदोंमोन, “माब्लाबा, हे गिथाव, पबित्र आरो साच्चा प्रभु, नोंथां बिफोरनि गोजानाव थानायफोरनि उपरि बिचार माखासे दानो आरो जोंनि दांखौ सोलायनो?” आरो बेफोरनि हरेकजों मोनसे गुफुर फिनज्रि होनायजादोंमोन; आरो बेफोरखौ बेबोला जायोमोन जे बेफोरा आरो खमसि समनि थाखाय जिरायो, जेब्ला बेफोरनि लाफाजों खामानि मावनायफोर आरो बेफोरनि भाइफोर, जेरै बेफोरनिबा लेखा गोसो होनांगोन, बेफोरनि मुंथा फारिगोन। रिवेलेशन 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.
ဘုရားကျောင်း၏ အမှောင်ခေတ်ကာလ၌ သေဒဏ်ခံရသော သန့်ရှင်းသူများသည် တနင်္ဂနွေနေ့ပညတ်တော်အကျပ်အတည်းအတွင်း ခေတ်သစ်ရောမ၏ သေဒဏ်ခံရသော သန့်ရှင်းသူများကို ပုံဆောင်အရ ပထမအုပ်စုအဖြစ် ကိုယ်စားပြုကြသည်။ ထိုအကျပ်အတည်း မရောက်မီ တစ်သိန်းလေးသောင်းလေးထောင့်လေးထောင်တို့သည် တံဆိပ်ခတ်ခြင်းခံရပြီး၊ ထိုတံဆိပ်ခတ်ခြင်းလုပ်ငန်းစဉ်သည် 9/11 တွင် တတိယအမင်္ဂလာ၏ အစ္စလာမ် ရောက်ရှိလာခြင်းနှင့် နောက်မိုး၏ ပက်ဖျန်းခြင်းတို့နှင့်အတူ စတင်ခဲ့သည်။ ပထမ အမှောင်ခေတ်ကာလ၏ သေဒဏ်ခံရသော သန့်ရှင်းသူများက ပုပ်ရဟန်းမင်းအာဏာကို မည်သည့်အချိန်တွင် တရားစီရင်မည်ကို မေးမြန်းသောအခါ၊ အမှောင်ခေတ် ပြန်လည်ထပ်မံဖြစ်ပွားသည့်အခါ—ဆိုလိုသည်မှာ မကြာမီရောက်လာမည့် တနင်္ဂနွေနေ့ပညတ်တော်၌ နိနဝေ၏ စစ်ပွဲဆိုင်ရာ သော့ချက် ပြည့်စုံသောအချိန်တွင်—သေဒဏ်ခံရသော သန့်ရှင်းသူများ၏ ဒုတိယအုပ်စုတစ်စု ရှိမည်ဟု ၎င်းတို့အား ပြောကြားခဲ့သည်။ ထိုဒုတိယအုပ်စု၏ သေဒဏ်ခံရသော သန့်ရှင်းသူများ ပြည့်စုံမဖြစ်မီ တစ်သိန်းလေးသောင်းလေးထောင့်လေးထောင်တို့သည် တံဆိပ်ခတ်ခြင်းခံရပြီး၊ 9/11 တွင် စတင်ခဲ့သော ထိုတံဆိပ်ခတ်ခြင်းကာလကို ပဉ္စမတံဆိပ်၌ သတ်မှတ်ပြထားသည်။ အကြောင်းမူကား ထိုနေရာ၌ ဖော်ပြထားသော စကားပြောဆိုမှုကို ဗျာဒိတ်ကျမ်း အခန်းကြီး ခြောက်၊ အခန်းငယ် ကိုး မှ ဆယ့်တစ် အထိ တွင် တွေ့ရသဖြင့်၊ တံဆိပ်ခတ်ခြင်း၏ အစနှင့် အဆုံးကို 9/11 ဖြင့် မှတ်သားထားခြင်းဖြစ်သည်။ ထိုအဆုံးသည် ဗျာဒိတ်ကျမ်း ၉:၁၁ ၌ ဖော်ပြထားသကဲ့သို့ အစ္စလာမ်၏ ဖျက်ဆီးခြင်းကို မိတ်ဆက်ပေးပြီး၊ တံဆိပ်ခတ်ခြင်းခံရသောသူတို့သည် ဒံယေလ ၉:၁၁ ၌ ကိုယ်စားပြုဖော်ပြထားသော ဒံယေလ၏ အတွေ့အကြုံကို ပြည့်စုံစွာ ဖြတ်သန်းပြီးဖြစ်ကြလိမ့်မည်။
We will continue these things in the next article.
Мы рассмотрим это далее в следующей статье.