627, 632 and 637
627, 632 နှင့် 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.
“ឈើចាក់សោ” ដែលបើកអន្លង់គ្មានបាត គឺជាសមរភូមិនីនីវេ ដែលបានសម្រេចនៅឆ្នាំ 627 គឺប្រាំឆ្នាំមុន មហាំម៉ាត់ ទទួលមរណភាពនៅឆ្នាំ 632។ ប្រាំឆ្នាំក្រោយមក នៅឆ្នាំ 637 កងកម្លាំងមូស្លីមបានដណ្តើមយករដ្ឋធានីនៃប្រទេសពែរ្ស ដែលជាមហាអំណាចមួយក្នុងចំណោមមហាអំណាចធំពីរដែលបានចូលរួមក្នុងសមរភូមិនីនីវេ។ ព្រឹត្តិការណ៍នេះបានផ្លាស់ប្តូរយ៉ាងខ្លាំងនូវតុល្យភាពអំណាចនៅមជ្ឈិមបូព៌ា។ សមរភូមិនីនីវេ នៅឆ្នាំ 627 បានបង្ខូចកម្លាំងរបស់ចក្រភពពែរ្ស ហើយដប់ឆ្នាំក្រោយមក ចក្រភពពែរ្សក៏បានដល់ទីបញ្ចប់។
Humiliation—782
Kenyeliso—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.
၁၉၃၂ ခုနှစ်တွင် မုဟမ္မဒ် ကွယ်လွန်ပြီးနောက် နှစ်ပေါင်း တစ်ရာ့ငါးဆယ်အကြာ၊ ၇၈၂ ခုနှစ် အဘ္ဘာစီ စစ်ဆင်ရေး၌ အဘ္ဘာစီ တပ်မတော်သည် (အစီရင်ခံချက်များအရ စစ်သည် အင်အား ၉၅,၀၀၀ ခန့်) အာရှာမိုင်းနားရှိ ဘိုင်ဇန်တိုင်း နယ်မြေများသို့ (ယနေ့ တူရကီ) အင်အားကြီးစွာ ဝင်ရောက်ကျူးကျော်ခဲ့သည်။ ၎င်းတို့သည် ကွန်စတန်တီနိုပယ် မြို့တော်နှင့် ဘော့စ်ဖိုရပ်စ် ရေလက်ကြား တစ်ဖက်တစ်ကမ်း၌ တိုက်ရိုက်တည်ရှိသော ခရိုင်ဆိုပိုလစ်အထိ တက်လှမ်းရောက်ရှိခဲ့ပြီး—ဘိုင်ဇန်တိုင်း မြို့တော်နှင့် အလွန်နီးကပ်လာခဲ့သည်။ မိဖုရား အိုင်ရင်း၏ အုပ်ချုပ်မှုအောက်ရှိ ဘိုင်ဇန်တိုင်းတို့သည် ပြင်းထန်သော ရှုံးနိမ့်မှုကို ခံစားခဲ့ရသည်။ ထိုအကျိုးဆက်အဖြစ် ဘိုင်ဇန်တိုင်းတို့သည် အရှက်ရဖွယ် သုံးနှစ်ကြာ အပစ်အခတ်ရပ်စဲရေး သဘောတူညီချက်ကို လက်မှတ်ရေးထိုးရန် အတင်းအကျပ် ခံခဲ့ရပြီး၊ နှစ်စဉ် အခွန်တော်ကြီးမားစွာ (ရွှေဒီနာ ၇၀,၀၀၀ မှ ၉၀,၀၀၀ ခန့်) ပေးဆောင်ရန်သာမက ပိုးထည်အဝတ်အစားများနှင့် လူအပေါင်များကိုလည်း ပေးအပ်ရန် သဘောတူခဲ့ရသည်။ ဤစစ်ဆင်ရေးသည် ၈ ရာစုအတွင်း ဘိုင်ဇန်တိုင်း နယ်မြေများပေါ်သို့ ပြုလုပ်ခဲ့သော အဘ္ဘာစီတို့၏ ကျူးကျော်ဝင်ရောက်မှုများထဲတွင် အကြီးမားဆုံးနှင့် အအောင်မြင်ဆုံး စစ်ဆင်ရေးများအနက် တစ်ခုဖြစ်ခဲ့သည်။ ၎င်းက အဘ္ဘာစီ ခလီဖာနိုင်ငံ၏ အင်အား တိုးပွားလာမှုနှင့် ဘိုင်ဇန်တိုင်း အင်ပါယာ၏ ဆက်လက် ကျဆင်းနေမှုကို ထင်ရှားစွာ ဖော်ပြခဲ့သည်။
Five months
Likgwedi tse tlhano
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.
Dalam Wahyu bab sembilan, “lima bulan” yang bersamaan dengan seratus lima puluh tahun disebut dua kali: sekali dalam ayat lima dan sekali lagi dalam ayat sepuluh.
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5–10.
ថែមទាំងបានប្រទានឲ្យពួកវា មិនមែនឲ្យសម្លាប់ពួកគេទេ ប៉ុន្តែឲ្យធ្វើទុក្ខទោសពួកគេអស់រយៈពេលប្រាំខែ; ហើយទុក្ខទោសរបស់ពួកវា គឺដូចជាទុក្ខទោសរបស់ខ្យាដំរី កាលណាវាខាំមនុស្សម្នាក់។ ហើយនៅក្នុងថ្ងៃទាំងនោះ មនុស្សនឹងស្វែងរកសេចក្តីស្លាប់ តែមិនឃើញវាទេ; ហើយនឹងប្រាថ្នាចង់ស្លាប់ តែសេចក្តីស្លាប់នឹងរត់គេចពីពួកគេ។ ហើយរូបរាងរបស់កណ្តូបទាំងនោះ គឺដូចសេះដែលបានត្រៀមសម្រាប់សង្គ្រាម; ហើយនៅលើក្បាលរបស់ពួកវា មានអ្វីមួយដូចជាមកុដស្រដៀងមាស ហើយមុខរបស់ពួកវា ដូចជាមុខមនុស្ស។ ហើយពួកវាមានសក់ដូចសក់ស្ត្រី ហើយធ្មេញរបស់ពួកវា ដូចធ្មេញសិង្ហ។ ហើយពួកវាមានអាវក្រោះ ដូចជាអាវក្រោះដែក; ហើយសម្លេងស្លាបរបស់ពួកវា ដូចសម្លេងរទេះចម្បាំងនៃសេះជាច្រើន ដែលកំពុងរត់ទៅសង្គ្រាម។ ហើយពួកវាមានកន្ទុយដូចខ្យាដំរី ហើយមានទ្រនិចនៅក្នុងកន្ទុយរបស់ពួកវា; ហើយអំណាចរបស់ពួកវា គឺសម្រាប់ធ្វើទុក្ខមនុស្សអស់រយៈពេលប្រាំខែ។ វិវរណៈ 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.
Mu ka jingïathuhlypa jong ka paidbah kaba hynriew ha Jingpynpaw kap jingïapher ar tylli ki por jingïathuhlypa kiba kyrpang, mar kawei ka long shi spah sanphew snem. Ka bynta kaba nyngkong ka long naduh ka jingïap u Mohammed ha u snem 632 haduh ka jingpohsniew ïa ka Empress Irene jong ka Eastern Rome ha u snem 782. Ka lynnong kaba khyndai ka pynithuh ïa ka jingmih jong ka Islam ha ka rukom kaba bniah bha. Naduh ka jingpynïatylli ïa ki jaitbynriew ha u snem 606, sha ka thma Nineveh ha u snem 627, sha ka jingïap u Mohammed ha u snem 632, bad nangta sha ka jingrem jong ka Persia ha u snem 637, ka jingkiew bad ka jinghiar jong ka Islam la buddien bha ha ka Ktien jingïathuhlypa jong U Blei. Ka Islam jong ka Arabia ka dei ka bor ha ka jingïathuhlypa kaba nyngkong kaba shi spah sanphew snem jong ka jingpynshitom. Ka jingpynïatylli ïa ki jaitbynriew da u Mohammed ha u snem 606; nangta ka thma “shabi” jong ka Nineveh ha u snem 627, bud da ka jingïathuhlypa u Mohammed shaphang ka jingjahnoh jong ka Persia bad ka Rome kumba ha u snem 628, bad nangta sha ka jingïap jong u ha u snem 632. Kine ki tarik ki mihkhmat ïa ka jingïaid beit jong ki jingjia kiba kyrpang ha ka lain jong ka Islam.
One hundred and fifty years after Mohammed died in 632, the power-base of Islam changed from Arabia to Turkey, as it drove Eastern Rome all the way back to Constantinople. The first woe represented the Islam of Arabia, and the second woe represented the Islam of Turkey. Within the first woe, both one-hundred-and-fifty-year time prophecies identify the distinction between Islam of Arabia and Islam of Turkey, just as is represented in the distinction of the same truth between the first and second woe.
Le fa emyaka etlhanu ka morago ga gore Mohammed a tlhokafale ka 632, motheo wa maatla a Islam o ne wa tloga Arabia wa ya Turkey, fa e ntse e sutumelletsa Roma ya Botlhaba morago go fitlha kwa Constantinople. Tsietsi ya ntlha e ne e emela Islam ya Arabia, mme tsietsi ya bobedi e ne e emela Islam ya Turkey. Mo gare ga tsietsi ya ntlha, diporofeto tsotlhe tse pedi tsa nako tsa dingwaga di le lekgolo le masome a matlhano di supa pharologanyo fa gare ga Islam ya Arabia le Islam ya Turkey, fela jaaka go emetswe mo pharologanyong ya boammaaruri jo bo tshwanang fa gare ga tsietsi ya ntlha le ya bobedi.
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.
ផ្នែកមួយរយហាសិបឆ្នាំដំបូងបានចាប់ផ្តើមដោយការរលំរលាយនៃពែរ្ស ហើយបានបញ្ចប់ដោយទីក្រុងរ៉ូមត្រូវបានទប់ជាប់នៅក្នុងកំពែងកុងស្តង់ទីនូបុល។ រយៈពេលទីពីរនៃមួយរយហាសិបឆ្នាំបានចាប់ផ្តើមដោយជ័យជម្នះរបស់អូស្មាន (ដែលក៏ត្រូវបានហៅថា អូត្មាន) នៅនីកូមេឌៀ។ ជ័យជម្នះរបស់អូតូម៉ង់នៅនីកូមេឌៀ សំដៅទៅលើការឡោមព័ទ្ធនីកូមេឌៀ (ទីក្រុងអ៊ីសមីត សម័យបច្ចុប្បន្ន ប្រទេសតួកគី) ដែលបានកើតឡើងពីឆ្នាំ 1333 ដល់ 1337 នៅពេលសុលតង់ អូរហាន ហ្គាហ្សី (បុត្ររបស់អូស្មាន ទី១ ស្ថាបនិកនៃអូតូម៉ង់ បេយលិក) បានឡោមព័ទ្ធទីក្រុងនីកូមេឌៀដ៏សំខាន់របស់ប៊ីហ្សង់ទីន។ ទីក្រុងនោះបានទប់ទល់អស់រយៈពេលជាច្រើនឆ្នាំ ប៉ុន្តែទីបំផុតបានចុះចាញ់នៅឆ្នាំ 1337 ដោយសារភាពអត់ឃ្លាន និងការខ្វះខាតស្បៀងផ្គត់ផ្គង់។ កងការពាររបស់ប៊ីហ្សង់ទីនត្រូវបានអនុញ្ញាតឲ្យចាកចេញទៅកុងស្តង់ទីនូបុល។ នីកូមេឌៀគឺជាមូលដ្ឋានរឹងមាំធំចុងក្រោយមួយចំណោមមូលដ្ឋានរឹងមាំធំៗរបស់ប៊ីហ្សង់ទីននៅអាស៊ីតូច (អាណាតូលី)។ ការដួលរលំរបស់វាបានបញ្ចប់យ៉ាងមានប្រសិទ្ធភាពនូវការគ្រប់គ្រងរបស់ប៊ីហ្សង់ទីននៅភាគច្រើននៃអាណាតូលីខាងលិច។ ជ័យជម្នះនេះបានអនុញ្ញាតឲ្យអូតូម៉ង់ពង្រឹងអំណាចរបស់ខ្លួននៅប៊ីធីនៀ ហើយពង្រីកបន្ថែមទៀតទៅកាន់ច្រកសមុទ្របូសផូរូស។ វាជាជំហានសំខាន់មួយឆ្ពោះទៅរកការដណ្តើមយកកុងស្តង់ទីនូបុលដោយអូតូម៉ង់នៅទីបំផុត (ដែលបានកើតឡើងជាងមួយសតវត្សរ៍ក្រោយមកនៅឆ្នាំ 1453)។ ការឡោមព័ទ្ធនេះតែងត្រូវបានចាត់ទុកថាជាជ័យជម្នះដំបូងសំខាន់មួយ ដែលបានបម្លែងអូតូម៉ង់បេយលិកតូចមួយទៅជាអំណាចតំបន់ដែលកំពុងកើនឡើង។
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.
Apabila tempoh seratus lima puluh tahun yang kedua dalam sangkakala pertama berakhir pada 27 Julai 1449, Constantine yang terakhir memohon keizinan daripada sultan Islam untuk menaiki takhta Rom Timur, lalu mengalami penghinaan yang sama seperti yang dialami oleh Maharani Irene pada akhir tempoh seratus lima puluh tahun yang pertama daripada dua tempoh “lima bulan” dalam Wahyu bab sembilan. Penghinaan yang dialami oleh ‘Maharani Irene’ dan juga oleh ‘Constantine yang terakhir’ melambangkan penghinaan yang kemudiannya dialami oleh pihak Uthmaniyah, apabila, pada akhir tempoh yang dinubuatkan bagi celaka yang kedua, mereka memohon agar empat kuasa besar Eropah melindungi mereka daripada ancaman Mesir.
The Pantheon
វិហារផង់ធេអុន
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.
Ba-pioneers ba ile ba tlhaloganya sentle, ba ba ba ruta gore polelwana e e reng “lefelo la sehalalelo sa gagwe la digwa” mo go Daniele kgaolo ya borobedi temana ya bolesome le bongwe e ne ya diragadiwa ke Constantine.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Ee, o ikgodisitse go fihla go Kgosana ya masomosomo; mme ka ene setlhabelo sa ka metlha sa tlosiwa, mme lefelo la felo ga gagwe ga boitshepo la senngwa.
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.
“圣所”在此所指的是罗马城中的万神殿，而那殿的“地方”就是罗马。君士坦丁在主后三三〇年选择将其帝国的首都迁往君士坦丁堡之时，罗马便被“倾覆”了。第十一节与《启示录》第十三章第二节相连，所指明的是同一事件。
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.
Naliona mnyama yule alikuwa kama chui; na miguu yake ilikuwa kama miguu ya dubu, na kinywa chake kama kinywa cha simba; naye yule joka akampa nguvu zake, na kiti chake cha enzi, na mamlaka kuu.
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.
នាគនោះគឺរ៉ូមបែបពហុព្រះ ហើយរ៉ូមបែបពហុព្រះបានប្រគល់ “បល្ល័ង្ក” នៃអំណាចរបស់ខ្លួនទៅឲ្យសាសនាចក្ររ៉ូម នៅឆ្នាំ 330 ពេលដែលវាបានផ្លាស់ទីរាជធានីទៅទិសខាងកើត ដោយហេតុនេះបានទុកឲ្យមានចន្លោះអំណាចមួយ ដែលសាសនាចក្រប៉ាបបានយកឱកាសប្រើប្រាស់ដោយរីករាយ។ នៅពេលយើងចាប់ផ្តើមខ្សែពេលវេលានៃរ៉ូមខាងកើតចាប់ពីឆ្នាំ 330 រហូតដល់ 1453 យើងឃើញថា នៅដើមទំនាយអំពីរ៉ូមខាងកើត ទីក្រុងរ៉ូមត្រូវបានបន្ទាបបន្ថោកដោយការបដិសេធរ៉ូមរបស់កុងស្តង់ទីន។ ការបន្ទាបបន្ថោកនោះត្រូវបានធ្វើឡើងម្ដងទៀតដោយអធិរាជនី Irene នៅឆ្នាំ 782 នៅចុងបញ្ចប់នៃមួយរយហាសិបឆ្នាំដំបូងនៃការធ្វើទារុណកម្ម។ ការបន្ទាបបន្ថោកទាំងពីរនោះត្រូវបានធ្វើឡើងម្ដងទៀតដោយ Constantine អង្គចុងក្រោយ។
Peculiar Rise and Falls
Naik Turun yang Luar Biasa
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.”
Мш́акъидзие гьесте аьржалалъул тIоцебесеб ва анлъабилеб сурмаби Ревелейшн тIоғьузда къадал гъоркьиги Рималъул къвачIун ккеялъул тIалабал баян гьарула, ва цолъиялда исламалъул бахъин ва хун ккеялъул тарихги хъвадула. РухIалъул илгьам нилъее баян гьабула, Даниял ва Ревелейшн китапазда аьнкъгорал падишагьлъиязул «бахъин ва хун ккеял» цIалеблъун рукIине. Гьел падишагьлъиялъе жедерго асилал, жедерго «бахъин ва хун ккеял» мухьалъулъе бухьарал, айырим хасиятал руго. Ягьудиялъул къвачIун ккеял Иерусалималда тIад ккарал лъабго хIужумалдалъун ккаралъун букIана. Ивриал Вавилоналде асирлъун рахьана, ва хадуб лъабго фарманалдалъун тIадруссине ругоан; гьел фарманалъ 2,300 соналъул бахъин тIадбуссинабулаан, гьел сонал 1798-ялдаса 1844-ялде тарихалде щварал лъабго малаикалъул амралъе илтизамлъун ккарал. Вавилон цо сордоялда бIаркъана. Рим таркаралъун ана, ва гьеб таркаралъиялъулъан Рималъул кIиго жо — къиблаял ва машрикъиял Рим — къайдаялда рихьизаруна. Даниялъул унцояб бабалъул тIоцебесеб лъабабилеб кесекалда Птолемейил империялъул ва Селеукиялъул империялъул бахъин ва хун ккеял папавиял Рималъул бахъин ва хун ккеялъе тиналъун ккола. Гьеб шаһадат цIакъ гьоркьоб Александрил хIикаяталъул ва Грециялъул таркаралъиялъул ахиралъул хулласалъе айнан гIибрат ккола. Рималдаса айырмалъун, Греция унцIила кIиго кесекалде бикъараб букIана, ахиралда гьел кIигоялъун хутIана. Рим шаркъиял ва магIрибиялъун бикъана, ва хадуб магIрибиял Рим пайгамбариялъулъ лъабгоялъун бикъана, Рималъул хIукуматалъул лъабкъояб низамалъул рихьизе. Машрикъиял Рималъе, Константин жиндир падишагьлъиял жиндир лъабго васасде бикъана. МагIрибиял ва машрикъиял Рим цо-цо мувази линияби ругин, гьел Рималъул чирквуялъе ва Рималъул даулаталъе далил кколел, гьеб ачыкьго буго. Гьеб кIигояб бикъеялда цадахъ тагьиб лъабгояб бикъейги буго. Греция унцIиласа кIигоялде бикъана, Вавилон цо сордоялда бIаркъана, Ягьудия лъабго хIужумалдалъун къвачIана. Исламалда аьнкъгорал «бахъин» «биччан теялъун» суратлъизе ккола, ва гьелъул «хун ккеял» «тIадчIеялъун» ккола.
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.
Kebangkitan mereka bermula dengan Mohammed, dan mereka dikekang pada 11 Ogos 1840. Mereka dilepaskan dan serta-merta dikekang pada 9/11. Mereka baru-baru ini dilepaskan pada 7 Oktober 2023, dan sejak itu telah dikekang di Gaza. Islam akan dilepaskan sekali lagi untuk menandai pendirian patung binatang itu. Garis sejarah nubuatan Islam yang digambarkan dalam bab sembilan hingga sebelas kitab Wahyu mengenal pasti sejarah nubuatan Islam bagi malapetaka ketiga. ‘Sejarah nubuatan Islam bagi malapetaka ketiga’ juga dilambangkan oleh malaikat ketujuh dan juga malaikat ketiga. Malaikat ketiga tiba pada 22 Oktober 1844, ketika malaikat ketujuh mula meniup sangkakala. Malaikat ketiga dan malapetaka ketiga memasuki sejarah nubuatan pada 9/11. Dari 9/11 hingga undang-undang hari Ahad, sejarah nubuatan malapetaka pertama dan kedua telah berulang, dan masih terus berulang.
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.
“Kunci” pertempuran Niniwe menghubungkan dua kuasa, Rom dan Parsi, secara langsung dan tidak terpisahkan dengan Islam. Niniwe menunjukkan keruntuhan beransur-ansur kedua-dua Rom Barat dan Rom Timur dengan lebih jelas daripada mana-mana petikan Kitab Suci yang lain.
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.
Herodes ialah lambang naga; dia mewakili Rom. Naga pada akhir zaman ialah Pertubuhan Bangsa-Bangsa Bersatu. Ketika undang-undang hari Ahad dikuatkuasakan, kerajaan keenam tumbang dan kerajaan ketujuh bermula, tetapi mereka menyerahkan kerajaan mereka kepada kerajaan kelapan pada majlis sambutan hari lahir mereka sendiri. Kerajaan ketujuh baru sahaja dilahirkan, dan kerajaan itu serta-merta bersetuju untuk menyerahkan kerajaannya kepada pelacur Babilon selama satu jam, sebagaimana yang dilambangkan oleh janji Herodes untuk memberikan sehingga separuh daripada kerajaannya kepada Salome.
Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome 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.
Tepat pada saat Amerika Syarikat jatuh, Pertubuhan Bangsa-Bangsa Bersatu lahir dan persekutuan tiga serangkai itu dilaksanakan. Herodes ialah naga itu, Herodias ialah kepausan, dan Amerika Syarikat ialah Salome. Herodes berada dalam suatu ikatan perkahwinan yang menyalahi hukum, kerana dia berkahwin dengan isteri saudara lelakinya, dan dari sudut nubuatan, dia menjalin hubungan sumbang mahram dengan Salome, kerana jelas bahawa dia bernafsu terhadap Salome ketika wanita itu menari. Naga itu menjalin hubungan dengan kedua-duanya, iaitu si ibu dan anak perempuannya. Hal ini penting untuk difahami apabila anda mengenal pasti bahawa Rom Barat dan Rom Timur masing-masing melambangkan seni pentadbiran gereja dan seni pemerintahan negara. Rom, kerajaan keempat dalam nubuatan Alkitab, telah mendudukkan kepausan di atas takhta secara nubuatan, dan dengan berbuat demikian, Rom menjadi pralambang bagi Amerika Syarikat yang akan sekali lagi mendudukkan kepausan di atas takhta.
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.
Kesudahan beransur-ansur Rom Barat dari 330 hingga 476 melambangkan kesudahan beransur-ansur Amerika Syarikat dari 1798 hingga kepada undang-undang Ahad. Tahun “330” dan tahun “1798” kedua-duanya merupakan penanda jalan nubuatan yang disebut “masa yang ditetapkan” atau “masa kesudahan” dalam kitab Daniel. Tahun 330 menandakan permulaan Rom Barat dan Rom Timur. Pengakhiran kedua-duanya ialah penghinaan terhadap pemimpin Rom, sama seperti Constantine telah menghina kota Rom pada permulaannya. Tahun 476 ialah pengakhiran suatu tempoh nubuatan yang menandakan bagaimana struktur politik Rom yang berprestij itu terurai melalui tiga langkah. Suatu tempoh yang bermula dengan penolakan terhadap kota itu pada tahun 330 diikuti oleh penghinaan terhadap seluruh struktur politik mereka—republik mereka yang mulia, yang telah menjadi pokok kebanggaan utama Rom purba, telah diuraikan—dan akhirnya mencapai tahun 476, ketika tidak akan ada lagi seorang pemerintah atas Rom yang berasal daripada garis keturunan Rom yang sebenar. Dua garis Rom yang bermula pada tahun 330, dan petikan di mana kedua-dua garis itu dikemukakan, juga merangkumi dua garis nubuatan selama lima bulan. Garis Rom Barat bermula dan berakhir dengan penghinaan yang beransur-ansur. Garis Rom Timur bermula dan berakhir dengan penghinaan yang beransur-ansur pada tahun 1449, ketika Constantine yang terakhir meminta izin untuk memerintah.
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.
Salah satu daripada tempoh-tempoh lima bulan itu membawa kepada berakhirnya Islam Arab sebagai tumpuan nubuat dan bermulanya Islam Turki pada tahun 782. Pada tarikh tersebut, Maharani Irene dihina, sejajar dengan penghinaan terhadap Constantine yang terakhir pada penghujung nubuat lima bulan yang kedua. Dua nubuat lima bulan dalam satu naratif yang terdiri daripada lima belas ayat. Yang satu menggambarkan sejarah Islam di Tanah Arab; yang satu lagi, Islam di Turki. Kedua-duanya berakhir dengan penghinaan terhadap Rom Timur. Pengakhiran salah satu nubuat itu telah digenapi melalui penghinaan terhadap seorang wanita, dan yang satu lagi melalui penghinaan terhadap seorang lelaki. Baris demi baris, kedua-duanya mengenal pasti penghinaan terhadap gereja dan negara Rom Timur. Kedua-dua penghinaan itu diakibatkan oleh Islam dalam bencana pertama. Penghinaan terhadap Constantine yang terakhir pada tahun 1449 memulakan suatu tempoh empat tahun yang berakhir pada tahun 1453, apabila tembok-tembok Konstantinopel runtuh. Tahun 1449 menandakan suatu penghinaan, dan pada tahun 1453 tembok-tembok itu runtuh dan sebuah kerajaan berakhir.
Death of Mohammed
Kematian 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.
Salah satu daripada dua tempoh lima bulan itu bermula dengan kematian Mohammed, yang dikenal pasti sebagai raja dalam ungkapan “mereka mempunyai seorang raja yang memerintah mereka” dalam ayat sebelas.
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.
Jasuma diatas mereka, yaitu malaikat jurang maut; namanya dalam bahasa Ibrani ialah Abaddon, dan dalam bahasa Yunani namanya ialah Apollyon.
The king over them was Mohammed, for he is identified in verse one, so he is not some other Islamic figure; he is Mohammed the king, and a king is a kingdom and Islam is the kingdom of Mohammed.
Kgosi yo e neng e busa mo go bone e ne e le Mohammed, gonne o lemogiwa mo temaneng ya ntlha; ka jalo ga se setshwantsho sengwe sa Islam se sele. Ke Mohammed, kgosi; mme kgosi ke bogosi, mme Islam ke bogosi jwa 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.
ቀዳማይ መልአኽ ከኣ ነፋሕ ነፍሐ፡ ኣነውን ካብ ሰማይ ናብ ምድሪ ዝወደቐ ኮኾብ ርኤኹ፤ መፍትሕ መዓሙቕ ጕድጓድ ድማ ተዋሂቡዎ። ንሱ ድማ ነቲ መዓሙቕ ጕድጓድ ከፈቶ፤ ካብቲ ጕድጓድ ከኣ ከም ጢስ ዓቢ እቶን ዝመስል ጢስ ወጸ፤ ብምኽንያት ጢስ እቲ ጕድጓድ ድማ ጸሓይን ኣየርን ጸልመቱ። ካብቲ ጢስ ከኣ ኣንበጣ ናብ ምድሪ ወጹ፤ ከምቲ ገንዘብ ምድሪ ሓይሊ ዘለዎ ድማ ሓይሊ ተዋሂቡዎም። ራእይ 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.
Pengulangan celaka pertama dan kedua dalam celaka ketiga sejajar dengan pengulangan malaikat pertama dan kedua dalam malaikat ketiga. Mohammed, raja itu, diberi kunci untuk membuka jurang maut, dan 9/11 menandakan waktu malaikat ketiga diberi kuasa. Kristus, sebagai malaikat yang perkasa, kemudian turun ketika pukulan pertama Bileam berlaku dalam sejarah nubuatan. Kemudian jurang maut terbuka dan Islam kembali menjadi subjek dalam sejarah dunia. Kristus lalu memimpin umat-Nya kembali ke jalan-jalan lama Yeremia, dan perkhabaran celaka ketiga serta malaikat ketiga mula diserukan. Pada tahun 2015, Trump mengumumkan hasratnya untuk bertanding bagi jawatan presiden, sekali gus membangkitkan kuasa-kuasa naga globalis, dan jurang maut kemudian melepaskan ateisme yang akhirnya membunuh Trump di jalan-jalan Sodom dan Mesir. Apabila undang-undang hari Ahad berkuat kuasa, binatang yang merupakan yang kelapan dan yang berasal daripada ketujuh-tujuh itu akan naik dari jurang maut. Permulaan dan pengakhiran tempoh pemeteraian seratus empat puluh empat ribu orang itu menandakan kemunculan suatu kuasa dari jurang maut.
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.
Сенің көрген мақұлығың бұрын болған, қазір жоқ, бірақ тұңғиықтан шығып, құрып кетуге барады; жер бетінде тұратындар — есімдері дүниенің жаратылуынан бері өмір кітабына жазылмағандар — бұрын болған, қазір жоқ, бірақ қайтадан болатын сол мақұлықты көргенде, таңырқайтын болады. Аян 17:8.
Islam is the key that opened the bottomless pit on 9/11 and that opens the bottomless pit at the Sunday law. In the midst of the sealing time, the dragon-beast of globalism also came out of the bottomless pit.
Islam adalah kunci yang membuka jurang maut pada 9/11 dan yang membuka jurang maut pada masa undang-undang Ahad. Di tengah-tengah waktu pemeteraian, naga-binatang globalisme juga telah keluar dari jurang maut.
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.
“Dan apabila mereka telah menyelesaikan kesaksian mereka, binatang yang muncul dari jurang maut itu akan memerangi mereka, dan akan mengalahkan mereka, serta membunuh mereka.” Wahyu 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants 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.
Kunci yang membuka ketiga-tiga penanda jalan bagi suatu kuasa dari jurang maut telah diberikan kepada Mohammed, raja kerajaan Islam. Pertempuran Nineveh pada tahun 627 merupakan pertempuran antara dua kuasa yang menyusutkan kekuatan kedua-dua pihak yang bertempur dan membolehkan Islam bangkit berkuasa dengan pesat. Kunci itu diputar pada 9/11 dan kebangkitan Islam pun bermula, walaupun kebangkitan itu dibendung tidak lama kemudian. Pertempuran Nineveh dilambangkan secara tipologi dalam peristiwa 9/11, kerana kebangkitan Islam dalam peristiwa itu bermula ketika malaikat yang perkasa itu turun untuk menerangi bumi dengan kemuliaan-Nya, dan bintang itu, yang bermaksud utusan, juga jatuh dari langit. Pertempuran Nineveh juga dilambangkan secara tipologi pada akhir zaman, apabila undang-undang hari Ahad muncul dan tempoh kedua Zaman Kegelapan bermula ketika asap agama Islam menutupi matahari.
Exeter
ཨེག་ཟེ་ཊར།
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.
Undang-undang hari Ahad dipralambangkan ketika perkhabaran seruan tengah malam tiba di perhimpunan perkhemahan Exeter. Pada waktu itulah gerakan-gerakan terakhir dalam proses mendirikan patung binatang itu bermula. Pembentukan, atau proses mendirikan patung itu, bermula pada 9/11, tetapi pada penghujung tempoh tersebut, tempoh pengisytiharan seruan tengah malam juga merupakan suatu fraktal bagi keseluruhan tempoh pembentukan patung itu yang bermula pada 9/11. Permulaan melambangkan pengakhiran. Malapetaka pertama menjadi pralambang bagi malapetaka ketiga, sebagaimana malaikat pertama menjadi pralambang bagi malaikat ketiga. Pertempuran Nineveh pada penghujung masa pemeteraian menunjukkan pertempuran Nineveh pada permulaannya. Pertempuran Nineveh pada waktu undang-undang hari Ahad merupakan penghujung masa pemeteraian yang bermula pada 9/11, tetapi juga merupakan penghujung tempoh pengisytiharan seruan tengah malam. Oleh itu, pertempuran Nineveh dipralambangkan pada permulaan pengisytiharan seruan tengah malam yang menunjukkan langkah-langkah terakhir dalam pembentukan patung binatang itu di Amerika Syarikat, dan pada waktu undang-undang hari Ahad bermulalah tahap awal pembentukan patung binatang itu di dunia. Nineveh ialah kunci yang menjajarkan pelbagai garis yang digenapi dengan sempurna dalam sejarah tersembunyi ayat empat puluh.
We will proceed further in the next article.
Re tla tšwela pele pele ka taba ye sehlogong se se latelago.