627, 632 and 637
627, 632 sareng 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.
“Konci” anu muka jurang nu taya dasarna téh nyaéta perang Niniwe, nu kacumponan dina taun 627, lima taun saméméh Muhammad pupus dina taun 632. Lima taun ti harita, dina taun 637, pasukan Muslim ngarebut ibu kota Pérsia, salah sahiji tina dua adikuasa gedé anu aub dina perang Niniwe. Kajadian ieu sacara dramatis ngarobah kasaimbangan kakawasaan di Wétan Tengah. Perang Niniwe dina taun 627 ngaleuleuskeun kakuatan Kakaisaran Pérsia, sarta sapuluh taun ti harita Kakaisaran Pérsia béak.
Humiliation—782
Panghinaan—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.
Saratus lima puluh taun sanggeus pupusna Mohammed dina taun 632, dina Kampanye Abbasiyah taun 782, tentara Abbasiyah (dilaporkeun kira-kira 95.000 urang) ngalancarkeun hiji invasi gedé ka wewengkon Bizantium di Asia Leutik (Turki kiwari). Maranéhna maju nepi ka Chrysopolis, pas sabrang Selat Bosporus ti Konstantinopel—ngadeukeutan pisan ka ibu kota Bizantium. Bangsa Bizantium, dina kapamimpinan Permaisuri Irene, ngalaman kakalahan anu parna. Balukarna, pihak Bizantium kapaksa nandatanganan hiji gencatan senjata salila tilu taun anu ngahinakeun, ku satuju mayar upeti taunan anu gedé (kira-kira 70.000–90.000 dinar emas) sarta nyerahkeun pakéan sutra jeung sandera. Kampanye ieu mangrupa salah sahiji panyusupan Abbasiyah anu panggedéna jeung pangsuksésna ka tanah Bizantium salila abad ka-8. Ieu nembongkeun tumuwuhna kakawasaan Khilafah Abbasiyah jeung terus melemahnya Kakaisaran Bizantium.
Five months
Lima bulan
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.
Dina Wahyu pasal salapan, “lima bulan” anu sarua jeung saratus lima puluh taun disebutkeun dua kali; kahiji dina ayat lima, sarta deui dina ayat sapuluh.
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.
Jeung ka maranéhna dipaparin yén maranéhna ulah maéhan éta jalma-jalma, tapi sangkan éta jalma-jalma disiksa salila lima bulan; jeung siksaan maranéhna téh kawas siksaan kalajengking, lamun éta nyuruk jelema. Jeung dina poé-poé éta jalma-jalma baris néangan pati, tapi moal manggihanana; sarta bakal hayang paéh, tapi pati bakal ngajauhan ti maranéhna. Jeung rupa belalang-belalang éta sarupa jeung kuda-kuda anu geus disadiakeun pikeun perang; jeung dina huluna aya saolah-olah makuta-makuta kawas emas, jeung beungeutna sarupa jeung beungeut jalma. Jeung maranéhna boga buuk kawas buuk awéwé, jeung huntu-huntuna kawas huntu singa. Jeung maranéhna boga zirah, saolah-olah zirah beusi; jeung sora jangjangna kawas sora karéta-karéta perang anu ditarik ku loba kuda anu lumpat ka medan perang. Jeung maranéhna boga buntut kawas kalajengking, jeung dina buntutna aya nyeureud; jeung kakawasaan maranéhna nyaéta pikeun nyilakakeun jalma-jalma salila lima bulan. Wahyu 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.
Aya dua mangsa nabi anu béda-béda, masing-masing saratus lima puluh taun, dina tarompet kalima dina Wahyu salapan. Nu kahiji téh ti pupusna Mohammed dina taun 632 nepi ka kahinaan Kaisar Wanoja Irene ti Roma Wétan dina taun 782. Pasal salapan nétélakeun mucunghulna Islam kalawan kacida rinci na. Ti ngahijina suku-suku bangsa dina taun 606, ka perang Nineveh dina taun 627, ka pupusna Mohammed dina taun 632, tuluy ka éléhna Persia dina taun 637, naékna jeung ragragna Islam dituturkeun kalawan taliti dina Firman nubuat Allah. Islam Arab téh kakawasaan dina nubuat kahiji saratus lima puluh taun ngeunaan panyiksa. Ngahijikeunna suku-suku ku Mohammed dina taun 606; tuluy perang Nineveh anu jadi “konci” dina taun 627, diteruskeun ku ramalan Mohammed ngeunaan ragragna duanana Persia jeung Roma kira-kira dina taun 628, tuluy ka pupusna anjeunna dina taun 632. Tanggal-tanggal ieu ngawakilan runtuyan kajadian anu tangtu dina jalur 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.
Saratus lima puluh taun sanggeus Mohammed pupus dina taun 632, puseur kakawasaan Islam pindah ti Arabia ka Turki, nalika éta ngadorong Roma Wétan mundur nepi ka Konstantinopel. Cilaka kahiji ngalambangkeun Islam ti Arabia, jeung cilaka kadua ngalambangkeun Islam ti Turki. Dina jero cilaka kahiji, duanana nubuat waktu saratus lima puluh taun nandakeun bédana antara Islam ti Arabia jeung Islam ti Turki, sakumaha ogé kagambarkeun dina bédana bebeneran anu sarua antara cilaka kahiji jeung cilaka kadua.
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.
Saratus lima puluh taun kahiji dimimitian ku ragragna Pérsia sarta dipungkas ku Roma kajebak di jero témbok Konstantinopel. Mangsa kadua salila saratus lima puluh taun dimimitian ku kameunangan Osman (anu disebut ogé Ottman) di Nikomédia. Kameunangan Ottoman di Nikomédia nujul kana Pangepungan Nikomédia (ayeuna İzmit, Turki), anu lumangsung ti taun 1333 nepi ka 1337 nalika Sultan Orhan Gazi (putra Osman I, pangadeg Ottoman Beylik) ngepung kota penting Bizantium, nyaéta Nikomédia. Kota éta sanggup nahan sababaraha taun, tapi tungtungna nyerah dina taun 1337 lantaran kalaparan jeung kakurangan pasokan. Garnisun Bizantium diidinan indit ka Konstantinopel. Nikomédia mangrupa salah sahiji benteng utama panungtung Bizantium di Asia Leutik (Anatolia). Ragragna éta kota sacara éféktif mungkas kakawasaan Bizantium di sabagian gedé Anatolia kulon. Kameunangan ieu ngamungkinkeun Ottoman ngukuhkeun kakawasaan maranéhna di Bithynia sarta ngalegaan leuwih jauh ka arah Selat Bosporus. Ieu mangrupa léngkah penting pisan nu ngantarkeun kana panaklukan Konstantinopel ku Ottoman dina mangsa ahirna (anu kajadian leuwih ti saabad ti harita, dina taun 1453). Pangepungan ieu remen dianggap minangka salah sahiji kameunangan awal anu penting, anu ngarobah beylik Ottoman leutik jadi hiji kakawasaan régional anu keur naék.
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.
Nalika période kadua saratus lima puluh taun dina tarompét kahiji réngsé dina tanggal 27 Juli 1449, Konstantinus panungtungan néangan idin ka sultan Islam pikeun naék kana tahta Roma Wétan, ku kituna ngalaman hinaan anu sarua jeung anu kaalaman ku Permaisuri Irene dina ahir saratus lima puluh taun kahiji tina dua période “lima bulan” dina Wahyu salapan. Hinaan ‘Permaisuri Irene’ kitu deui ‘Konstantinus panungtungan’ ngalambangkeun hinaan bangsa Ottoman dina mangsa salajengna, nalika dina ahir nubuat waktu tina cilaka anu kadua maranéhna néangan panyalindungan ti opat kakawasaan gedé Éropa tina ancaman Mesir.
The Pantheon
Pantheon
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.
Para panaratas ngartos leres tur ngajar yén ungkara “the place of his sanctuary was cast down” dina Daniel dalapan ayat sabelas téh kacumponan ku 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.
Malah, manéhna ngagedékeun dirina nepi ka ka Pangéran pasukan, sarta ku manéhna kurban sapopoé dileungitkeun, jeung tempat pangsucian-Na diruntuhkeun.
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 and verse two is identifying the same events.
“Tempat suci” anu diidéntifikasi di dieu nya éta kuil Pantheon di kota Roma, jeung “tempat” tina kuil éta nya éta Roma. Roma “dipupuskeun ka handap” ku Konstantinus nalika anjeunna milih mindahkeun ibukota kakaisaranana ka Konstantinopel dina taun 330. Ayat sabelas ngahubung jeung Wahyu tilu welas, sarta ayat dua keur ngaidéntifikasi kajadian-kajadian anu sarua.
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.
Jeung sato galak anu ku sim kuring katingali teh sarupa jeung tutul, suku-sukuna siga suku biruang, jeung sungutna siga sungut singa; sarta naga mere ka manehna kakawasaanana, tahtana, jeung wewenang anu kacida gedena.
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.
Naga éta nyaéta Roma pagan, sarta Roma pagan masrahkeun “tahta” kakawasaanana ka garéja Roma dina taun 330, nalika eta mindahkeun ibu kota ka beulah wétan, ku kituna ninggalkeun kakosongan kakawasaan anu ku garéja kapausan kalayan bungah dimangpaatkeun. Nalika urang ngamimitian runtuyan Roma wétan ti taun 330 nepi ka 1453, urang manggihan yén dina awal nubuat ngeunaan Roma wétan, kota Roma dihina ku panolakan Konstantinus ka Roma. Panghinaan éta diulang deui ku Maharani Irene dina taun 782, dina panutupan saratus lima puluh taun siksaan anu kahiji. Duanana panghinaan éta diulang deui ku Konstantinus anu pamungkas.
Peculiar Rise and Falls
Naék jeung Runtuh anu Aneh
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.”
Tarompet kalima jeung kagenep dina Wahyu salapan nyayagikeun rinci-rinci ngeunaan ragragna Roma wétan, bari ogé ngarekam naékna jeung ragragna Islam. Ilham ngabejaan urang supaya nalungtik “naékna jeung ragragna” karajaan-karajaan dina kitab Daniel jeung Wahyu. Karajaan-karajaan éta ngabogaan ciri-ciri hususna sorangan nu patali jeung “naékna jeung ragragna” maranéhna anu khas. Ragragna Yuda kajadian ku lantaran tilu serangan ka Yerusalem. Urang Ibrani diboyong ka Babul, sarta maranéhna bakal mulang dina handapeun tilu parentah, anu bakal ngamimitian 2.300 taun nu mingpin ka datangna tilu malaikat kana sajarah ti 1798 nepi ka 1844. Babul ragrag dina hiji peuting. Roma ngarempak, sarta dina prosés ngarempakna éta, dua aspék Roma ditepikeun dina kaayaan boh Roma kulon boh Roma wétan. Naékna jeung ragragna kakaisaran Ptolemaios jeung kakaisaran Seleukid dina sapertilu mimiti Daniel sabelas mangrupa perlambang naékna jeung ragragna Roma kapausan. Kasaksian éta ngan saukur mangrupa kacindekan tina carita Aleksander jeung bubarna Yunani. Béda jeung Roma, Yunani kabagi jadi opat bagian anu ahirna jadi dua. Roma kabagi jadi wétan jeung kulon, sarta sanggeus éta Roma kulon kabagi sacara nubuat jadi tilu, ngalambangkeun pamaréntahan Roma anu tilu rupa. Pikeun Roma wétan, Konstantinus ngabagi karajaanna ka tilu putrana. Jelas yén Roma kulon jeung Roma wétan téh garis-garis sajajar nu ngawakilan garéja Roma jeung nagara Roma. Jeung eta pamisahan anu dua rupa téh aya deui pamisahan anu tilu rupa. Yunani ti opat jadi dua, Babul hiji peuting, Yuda tilu serangan. Dina perkara Islam, “naékna” digambarkeun minangka hiji “paleupasan” jeung “ragragna” mangrupa hiji “pangreureuhan.”
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.
Munculna maranéhna dimimitian ku Mohammed, sarta maranéhna ditahan dina tanggal 11 Agustus 1840. Maranéhna dileupaskeun sarta langsung deui ditahan dina 9/11. Anyar-anyar ieu maranéhna dileupaskeun dina 7 Oktober 2023, sarta ti harita geus ditahan di Gaza. Islam bakal dileupaskeun deui pikeun nandaan ditegakkeunana gambar sato galak. Garis sajarah nubuat Islam anu diwakilan dina bab salapan nepi ka sabelas dina kitab Wahyu, nandaan sajarah nubuat Islam tina cilaka katilu. “Sajarah nubuat Islam tina cilaka katilu” ogé diwakilan ku malaikat katujuh jeung ogé ku malaikat katilu. Malaikat katilu sumping dina 22 Oktober 1844 nalika malaikat katujuh mimiti ngahurungkeun sora tarompétna. Malaikat katilu jeung cilaka katilu sumping kana sajarah nubuat dina 9/11. Ti 9/11 nepi ka hukum Minggu, sajarah nubuat cilaka kahiji jeung kadua geus, sarta masih kénéh, keur ngulang.
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.
“Konci” tina peperangan Ninewe narik dua kakawasaan, nya éta Roma jeung Persia, kana patalina anu langsung jeung teu bisa dipisahkeun jeung Islam. Ninewe ngécéskeun kalayan leuwih écés tibatan petikan Kitab Suci nu séjén mana waé ngeunaan ruksakna anu lumangsung saeutik-saeutik boh Roma kulon boh Roma wétan.
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, 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 téh lambang naga; manéhna ngawakilan Roma. Naga dina ahir dunya téh nyaéta Perserikatan Bangsa-Bangsa. Dina hukum Minggu karajaan kagenep ragrag, karajaan katujuh mimiti, tapi maranéhna masrahkeun karajaan maranéhna ka karajaan kadalapan dina pésta poé lahirna sorangan. Karajaan katujuh kakara baé dilahirkeun, sarta geuwat sapuk pikeun masrahkeun karajaanana ka palacuran Babul salila sajam, sakumaha dilambangkeun ku Herodes anu ngajangjikeun nepi ka satengah karajaanna ka Salomé.
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 represents church craft 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.
Dina titik nalika Amérika Sarikat ragrag, Perserikatan Bangsa-Bangsa lahir, sarta uni tilu rangkep dilaksanakeun. Herodes nyaéta naga, jeung Herodias nyaéta kapapaan, sarta Amérika Sarikat nyaéta Salome. Herodes aya dina hiji aliansi perkawinan anu haram, sabab anjeunna kawin jeung pamajikan dulurna, jeung dina tingkat nubuat anjeunna aya dina hiji hubungan sumbang jeung Salome, sabab écés yén anjeunna keur ngidam ka dirina nalika manéhna nari. Naga boga hubungan boh jeung indung boh jeung anak awéwé. Ieu penting pikeun katingali nalika anjeun netepkeun yén Roma kulon jeung Roma wétan ngawakilan karajinan garéja jeung karajinan nagara masing-masing. Roma, karajaan kaopat dina nubuat Kitab Suci, sacara nubuat nempatkeun kapapaan dina tahta, sarta ku kituna éta janten tipé pikeun Amérika Sarikat anu bakal sakali deui nempatkeun kapapaan dina tahta.
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.
Ruksakna Roma kulon anu lumangsung saeutik demi saeutik ti taun 330 nepi ka 476 ngalambangkeun ruksakna Amérika Serikat anu lumangsung saeutik demi saeutik ti taun 1798 nepi ka hukum Minggu. Taun “330” jeung taun “1798” duanana mangrupakeun waymark nubuatan anu disebut “waktu anu geus ditangtukeun” atawa “waktu ahir” dina kitab Daniel. Taun 330 nandaan mimiti Roma kulon jeung Roma wétan. Ahir duanana nyaéta panghinakeun pamingpin Romawi, sakumaha Constantine ngahina kota Roma dina awalna. Taun 476 mangrupikeun ahir hiji kurun nubuatan anu nandaan kumaha struktur pulitik Roma anu pinunjul ruksak dina tilu léngkah. Hiji kurun anu dimimitian ku ditampikna kota éta dina taun 330, diteruskeun ku panghinakeun kana sakabéh struktur pulitik maranéhna—républik maranéhna anu mulya, anu kungsi jadi poko kareueus utama Roma kuna, dibongkar—sarta ahirna ngahontal taun 476, nalika moal aya deui panguasa atas Roma anu asalna tina garis getih Romawi nu sajati. Dua garis Roma anu dimimitian dina taun 330, jeung petikan tempat dua garis éta dipedar, ogé ngamuat dua garis nubuatan salila lima bulan. Garis Roma kulon dimimitian jeung dipungkas ku panghinakeun anu lumangsung saeutik demi saeutik. Garis Roma wétan dimimitian jeung dipungkas ku panghinakeun anu lumangsung saeutik demi saeutik dina taun 1449, nalika Constantine anu pamungkas nyuhunkeun idin pikeun maréntah.
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 1453 the walls come down and a kingdom ends.
Salah sahiji jangka waktu lima bulan ngarah kana ahir Islam Arab salaku puseur nubuat sarta kana awal Islam Turki dina taun 782. Dina tanggal éta Maharani Irene dihina, saluyu jeung panghinaan ka Konstantinus anu pamungkas dina ahir nubuat lima bulan anu kadua. Dua nubuat lima bulan aya dina hiji narasi anu ngamuat lima belas ayat. Nu hiji ngagambarkeun sajarah Islam Arabia, nu hiji deui Islam Turki. Duanana ditungtungan ku panghinaan ka Roma Wétan. Kacindekan salah sahiji nubuat digenepan ku dihina-na saurang awéwé, sedengkeun nu hiji deui ku saurang lalaki. Jajar demi jajar, éta nandaan hiji panghinaan ka garéja jeung nagara Roma Wétan. Duanana panghinaan éta disababkeun ku Islam tina cilaka anu kahiji. Panghinaan ka Konstantinus anu pamungkas dina 1449 ngamimitian hiji jangka waktu opat taun anu réngsé dina 1453, nalika témbok Konstantinopel runtuh. Taun 1449 ngawakilan hiji panghinaan, sarta dina 1453 témbokna runtuh jeung hiji karajaan béak.
Death of Mohammed
Pupusna Mohammed
One of the two five-month periods begins with the death of Mohammed, who is identified as the “king that was over them” in verse eleven.
Salah sahiji ti dua mangsa lima bulan dimimitian ku pupusna Mohammed, anu dina ayat sabelas dipikawanoh minangka “raja anu maréntah maranéhna.”
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.
Jeung maranéhna boga hiji raja anu ngawasa maranéhna, nyaéta malaikat ti jurang nu taya handapna, anu ngaranna dina basa Ibrani nyaéta Abadon, ari dina basa Yunani ngaranna Apolyon.
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.
Raja anu maréntah maranéhna nyaéta Mohammed, sabab anjeunna diidéntifikasi dina ayat kahiji, jadi anjeunna lain tokoh Islam séjén; anjeunna nyaéta Mohammed sang raja, sarta raja téh hiji karajaan, jeung Islam nyaéta karajaan 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.
Malaikat anu kalima ngahiup tarompet, tuluy kuring nempo hiji bentang murag ti langit ka bumi; sarta ka anjeunna dipasrahkeun konci liang jero nu teu aya dasarna. Anjeunna muka liang jero nu teu aya dasarna éta; tuluy haseup naék tina liang éta, kawas haseup tina tungku anu kacida gedéna; sarta panonpoé jeung hawa jadi poék ku lantaran haseup tina liang éta. Ti jero haseup éta kaluar walang ka bumi; sarta ka maranéhna dipaparin kakawasaan, sakumaha kalajengking-kalajengking di bumi boga kakawasaan. Wahyu 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 identifies the rise of a bottomless pit power.
Pangulanganana cilaka kahiji jeung kadua di jero cilaka katilu sajajar jeung pangulangan malaikat kahiji jeung kadua di jero malaikat katilu. Muhammad, éta raja, dipaparin konci pikeun muka jurang anu taya handapna, sarta 9/11 nandaan iraha malaikat katilu dipaparin kakawasaan. Kristus minangka Malaikat anu Perkasa tuluy lungsur nalika tarajang kahiji Balaam nepi dina sajarah nubuat. Tuluy jurang anu taya handapna kabuka sarta Islam jadi deui poko dina sajarah dunya. Kristus tuluy mingpin umat-Na balik ka jalan-jalan baheula sakumaha dina Yermia, sarta amanat cilaka katilu jeung malaikat katilu mimiti disada. Dina taun 2015, Trump ngumumkeun maksudna pikeun nyalonkeun diri jadi présidén, ku kituna ngagolakkeun kakawasaan naga globalis, sarta jurang anu taya handapna tuluy ngaleupaskeun atheisme anu ahirna maéhan Trump di jalan-jalan Sodom jeung Mesir. Dina hukum Minggu, sato galak anu ka dalapan, anu asalna tina nu tujuh, bakal naék ti jero jurang anu taya handapna. Mimiti mangsa panyegelan saratus opat puluh opat rebu jeung tungtungna nandaan mucunghulna hiji kakawasaan jurang anu taya handapna.
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.
Sato galak anu ku maneh ditempo téh kungsi aya, tapi ayeuna euweuh; sarta bakal naék ti jurang nu taya dasarna, tuluy asup kana kabinasaan; jeung jalma-jalma anu cicing di bumi bakal hareraneun, anu ngaranna henteu ditulis dina kitab kahirupan ti saprak ngadegna dunya, waktu maranéhna ningali éta galak anu kungsi aya, tapi ayeuna euweuh, sanajan kitu aya kénéh. Wahyu 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 téh konci anu muka liang anu taya tungtungna dina 9/11, sarta anu muka deui liang anu taya tungtungna dina hukum Minggu. Di tengah-tengah mangsa panyegelan, naga-sato galak globalisme ogé kaluar tina liang anu taya tungtungna.
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.
Jeung lamun maranéhna geus ngarampungkeun kasaksian maranéhna, éta sato galak anu naék ti jurang tanpa dasar bakal ngayakeun perang ngalawan maranéhna, sarta bakal ngéléhkeun maranéhna, tuluy maéhan maranéhna. 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 that 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.
Konci anu muka sakabéh tilu waymark tina hiji kakawasaan ti liang tanpa dasar dipasrahkeun ka Mohammed, raja karajaan Islam. Peperangan Nineveh dina taun 627 ngagambarkeun hiji perang antara dua kakawasaan anu ngaleuleuskeun kakawasaan duanana pihak nu tarung, sahingga méré kasempetan ka Islam pikeun gancang naék kana kakawasaan. Konci éta diputer dina 9/11 sarta mimiti naékna Islam lumangsung, sanajan teu lila ti harita éta diwatesan. Peperangan Nineveh ditipologikeun dina 9/11, sabab di dinya naékna Islam mimiti nalika malaikat anu gagah turun pikeun nyaangan bumi ku kamulyaan-Na, sarta béntang, anu hartina utusan, ogé murag ti sawarga. Peperangan Nineveh ogé ditipologikeun dina ahir jaman, nalika hukum Minggu datang sarta mangsa kadua Abad Poék dimimitian nalika haseup agama Islam ngahalangan panonpoé.
Exeter
Exeter
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begins. 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.
Hukum Minggu ditipologikeun nalika pekabaran seruan tengah peuting nepi ka pasamoan kémah di Exeter. Harita gerakan-gerakan panungtungan dina ngadegkeun gambar sato galak mimiti lumangsung. Wangunan, atawa ngadegkeun gambar éta mimiti dina 9/11, tapi dina ahir éta période, période pangwartaan seruan tengah peuting ogé mangrupa hiji fraktal tina sakabéh période kabentukna gambar anu dimimitian dina 9/11. Mimiti ngawakilan ahir. Cilaka anu kahiji ngetipologikeun cilaka anu katilu, sakumaha malaikat anu kahiji ngetipologikeun malaikat anu katilu. Patempuran Niniwe dina ahir mangsa panyegelan, ngaidéntifikasi patempuran Niniwe dina awalna. Patempuran Niniwe dina hukum Minggu, mangrupa ahir mangsa panyegelan anu dimimitian dina 9/11, tapi éta ogé mangrupa ahir période pangwartaan seruan tengah peuting. Ku sabab éta, patempuran Niniwe ditipologikeun dina awal pangwartaan seruan tengah peuting, anu ngaidéntifikasi léngkah-léngkah panungtungan dina kabentukna gambar sato galak di Amérika Sarikat, sarta dina hukum Minggu dimimitian awal kabentukna gambar sato galak di dunya. Niniwe mangrupa konci anu nyaluyukeun rupa-rupa garis anu manggihan kacumponan sampurnana dina sajarah nu disumputkeun tina ayat opat puluh.
We will proceed further in the next article.
Urang baris neraskeun leuwih jero dina artikel salajengna.