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.
Kama ishara ya msingi ya wale mia moja arobaini na nne elfu, Petro amesimama Panium mwaka 2026 akifanya kazi ya kusahihisha utabiri wa uongo wa Julai 18, 2020. Kazi yake katika jambo hilo inapatana na kazi ya masahihisho ya Josiah Litch kuhusu Agosti 11, 1840 na utambulisho wa Samuel Snow wa Oktoba 22, 1844. Masahihisho ya Litch yaliupa uwezo ujumbe wa malaika wa kwanza, na yale ya Snow yaliupa uwezo ujumbe wa malaika wa pili. Kuwezeshwa kwa ujumbe wa malaika wa kwanza na wa pili ni mfano wa kuwezeshwa kwa ujumbe wa malaika wa tatu. Sifa za wa kwanza na wa pili zinawakilishwa katika wa tatu kama muunganiko wa ujumbe wa ole wa nje na ujumbe wa ndani wa kilio cha usiku wa manane wa mfano wa mabikira kumi.
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 of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Katika matumizi ya unabii yenye sehemu tatu, ya kwanza na ya tatu, ambazo pia ni mwanzo na mwisho, zitakuwa na sifa zinazofanana. Hivi karibuni, ndugu mmoja amefunua kweli kadhaa zinazohusiana na ole wa kwanza wa Ufunuo tisa, ambazo, zinapotumiwa chini ya kanuni ya Alfa na Omega, zinatambulisha uthibitisho mwingine wa kina wa “tetemeko la nchi” la Ufunuo kumi na moja. Sheria ya Jumapili nchini Marekani ndiyo “tetemeko la nchi” ambalo lilitimizwa kwanza katika Mapinduzi ya Ufaransa, wakati Ufaransa, iliyokuwa sehemu moja ya mataifa kumi yaliyounda muundo wa kinabii wa Rumi ya kipagani katika kitabu cha Danieli, ilipoangushwa. Hivyo, sura ya kumi na moja inasema sehemu ya kumi ya mji ilianguka.
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.
Na saa ile ile pakawa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka, na katika tetemeko hilo watu elfu saba wakauawa; na waliosalia wakaingiwa na hofu, wakamtukuza Mungu wa mbinguni. Ufunuo 11:13.
Immediately after this verse Islam of the third woe arrives.
Mara tu baada ya aya hii, Uislamu wa ole wa tatu unafika.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Ole wa pili umepita; na tazama, ole wa tatu yaja upesi. Ufunuo 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.
Waanzilishi walitarajia kwamba “ole ya tatu” ingefuata mara moja baada ya ole ya pili, lakini neno lililotafsiriwa kuwa “upesi,” humaanisha kwa ghafula na bila kutazamiwa, jambo ambalo ni sifa ya mashambulizi ya kushtukiza ya Uislamu. Ole ya tatu haikupaswa kuja tarehe 22 Oktoba, 1844 kama waanzilishi walivyodhania, bali ilipokuja ingetokea “kwa ghafula na bila kutazamiwa,” kama ilivyokuwa katika 9/11, hivyo ikiashiria mwanzo wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kunakomwisha muda mfupi kabla ya tetemeko la sheria ya Jumapili.
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.”
“tetemeko la nchi” la sheria ya Jumapili ni mtikiso wa mnyama wa “nchi,” na 9/11 ilipowadia, Sister White alitambulisha kwamba Bwana alisimama ili “kuitikisa nchi kwa kutisha.” Mwanzoni mwa kutiwa muhuri na mwishoni mwake, mnyama wa nchi anatikiswa, hivyo basi “tetemeko kubwa la nchi.”
“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.
“Hili sijawahi kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotukia wakati Bwana atakapoondoka ili kuitikisa nchi kwa nguvu za kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and 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.
Bwana “huinuka” kunapokuwa na badiliko katika kazi Yake ya kipindi cha utawala, kama ilivyokuwa wakati Stefano alipigwa mawe na Oktoba 22, 1844, wakati hukumu ya wafu ilipoanza. Hukumu ya walio hai ilipoanza tarehe 9/11, Bwana aliinuka tena, kisha akamtingisha mnyama wa nchi, kama atakavyofanya mwishoni mwa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, atakapobadilisha kazi Yake ya kipindi cha utawala kutoka kwa kanisa Lake kwenda kwa kundi Lake lingine la wale walio bado katika Babeli.
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.
Kile ambacho ndugu Daniel amegundua ni sifa za ole ya kwanza, ambazo zinaafikiana na ushuhuda wa “tetemeko kuu la nchi” wa sura ya kumi na moja, kwa kupatana na historia na uelewa wa waanzilishi kuhusu historia iliyotimiza ole ya kwanza.
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.
Na malaika wa tano akapiga tarumbeta, nami nikaona nyota imeanguka kutoka mbinguni hadi juu ya nchi; naye akapewa ufunguo wa shimo lisilo na mwisho. Akalifungua hilo shimo lisilo na mwisho; na moshi ukapanda kutoka shimoni humo, kama moshi wa tanuru kubwa; nalo jua na anga vikatiwa giza kwa sababu ya moshi wa shimoni. Na kutoka katika ule moshi wakatoka nzige juu ya nchi; nao wakapewa nguvu, kama nge wa nchi walivyo na nguvu. Wakaamriwa kwamba wasidhuru majani ya nchi, wala kitu chochote kilicho kijani, wala mti wo wote; ila watu wale tu wasio na muhuri wa Mungu kwenye vipaji vya nyuso zao. Ufunuo 9:1–4.
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.
Waanzilishi waliyatumia kwa usahihi mafungu haya kwa historia iliyomtambulisha Mohammed, aliyezaliwa mwaka 570, akaunganisha makabila mwaka 606, akapokea ufunuo wake wa kwanza mwaka 610, akahamia Madina mwaka 622, akaanzisha vita vyake mwaka 624, na akafa mwaka 632. “Shimo lisilo na mwisho” kinabii linawakilisha udhihirisho mpya wa Shetani, lakini Mohammed alianza katika Uarabuni, ambao pia unajulikana kama shimo lisilo na mwisho kwa sababu ya majangwa yake makubwa.
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.
Mohammed akawa mfalme wa kinabii, au kama alivyoitwa, “mwaminifu,” mnamo 606, alipotatua mgogoro miongoni mwa makabila mbalimbali yaliyokuwa katika mkanganyiko kuhusu ni nani aliyepaswa kuruhusiwa kurudisha jiwe la pembeni la “jiwe jeusi” la Kaaba. Kaaba ni jengo lenye umbo la mchemraba (hivyo jina “Kaaba,” linalomaanisha “mchemraba” kwa Kiarabu) lililo katikati ya Msikiti Mkuu wa Makka nchini Saudi Arabia. Lina kimo cha takriban futi 43, upana wa futi kumi na moja, na urefu wa futi 10, limejengwa kwa granite na marumaru, likiwa limefunikwa kwa kitambaa cheusi cha hariri na pamba. Kaaba ilikuwapo muda mrefu kabla ya Muhammad na kulingana na mapokeo ya Kiislamu, hapo awali ilijengwa na Ibrahimu pamoja na mwanawe Ishmaeli kama nyumba ya ibada kwa Mungu Mmoja (Allah). Katika karne zilizofuata, ilijaa sanamu na ikatumika kama madhabahu ya kipagani na makabila ya Waarabu.
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 ni kituo cha kiroho cha ulimwengu wa Kiislamu—jengo rahisi la kale linaloashiria imani ya Mungu mmoja, umoja, na uhusiano kati ya imani ya Ibrahimu na Uislamu. Waislamu hawalioni kuwa “nyumba ya Mungu” katika maana halisi, bali kama kitovu cha ibada kilichowekwa na Mungu. Matendo ya Mohammed katika kipindi ambacho Kaaba ilikuwa imeharibiwa na kisha ikajengwa upya ndiyo mahali uongozi wake ulipoanzia.
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.
Mafuriko ya ghafla yaliharibu Kaaba, na kabila la Quraysh likaijenga upya. Ulipofika wakati wa kuurudisha Jiwe Jeusi (Hajar al-Aswad) mahali pake pembeni, koo mbalimbali zikagombania ni nani angepata heshima hiyo. Wakakubaliana kwamba mtu wa kwanza atakayeingia katika eneo hilo ndiye angeamua. Muhammad akaingia, naye akatatua mgogoro huo kwa hekima: Aliweka Jiwe Jeusi juu ya kitambaa, akamfanya mwakilishi kutoka kila ukoo kuliinua pamoja, wakilibeba pamoja, kisha yeye mwenyewe akaliweka mahali pake. Tukio hili lilimpatia heshima kubwa na cheo cha Al-Amin (“Mwaminifu”) miongoni mwa watu wa Makka. Hili ni mojawapo ya matukio muhimu ya kabla ya utume yanayoangaziwa katika ratiba nyingi za nyakati. “Jiwe Jeusi” lilikuwa jiwe la pembeni lililowekwa na Mohammed, ambaye ni mfalme wa kinabii juu ya Uislamu. Jiwe hilo jeusi la pembeni ni bandia dhahiri ya Kristo (jiwe la kweli la pembeni), na uharibifu wa nyumba ya Kaaba baada ya miaka ya kuingizwa kwa sanamu pia ulitatuliwa na Mohammed.
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.
Baada ya Maquraysh kuvunja Mkataba wa Hudaybiyyah, Muhammad aliikabili Makka kwa jeshi la Waislamu wapatao 10,000. Mji ulijisalimisha kwa mapigano machache sana. Kisha Muhammad akaingia katika Al-Kaaba, akaviharibu vinyago 360 vilivyokuwa ndani yake, na kuiweka upya wakfu nyumba hiyo kwa ibada ya Mungu mmoja (Allah). Hivyo basi, Muhammad, mfalme wa Uislamu, aliweka jiwe la msingi, naye akalisafisha hekalu na ibada ya sanamu.
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.
Kuna mamlaka tatu zinazotoka katika shimo lisilo na mwisho katika kitabu cha Ufunuo, na kila moja ya hizo tatu inawakilisha Kristo wa bandia. Shetani, yule joka, hutaka kuwa kama Aliye Juu Zaidi, akikaa juu ya kiti Chake cha enzi na kanisa Lake.
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.
Jinsi ulivyoanguka kutoka mbinguni, Ee Lusifa, mwana wa asubuhi! Jinsi ulivyokatwa chini mpaka nchi, wewe uliyedhoofisha mataifa! Kwa maana umesema moyoni mwako, Nitapaa kwenda mbinguni, nitakiinua kiti changu cha enzi juu kuliko nyota za Mungu; nami nitaketi juu ya mlima wa mkutano, pande za kaskazini; nitapaa juu kuliko mahali pa juu pa mawingu; nitafanana na Aliye juu. Lakini utashushwa mpaka kuzimu, mpaka pande za shimo. Isaya 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.
Joka wa kutokuwako kwa Mungu alitoka katika shimo lisilo na mwisho katika Ufunuo kumi na moja, na yule mnyama wa Ukatoliki hupanda kutoka katika shimo lisilo na mwisho wakati jeraha lake la mauti linapopona.
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.
Yule mnyama uliyemwona alikuwako, naye hayuko; naye atapanda kutoka katika shimo lisilo na mwisho, naye ataingia katika upotevu; nao wakaao juu ya nchi watastaajabu, ambao majina yao hayakuandikwa katika kitabu cha uzima tangu kuwekwa misingi ya ulimwengu, watakapomwona yule mnyama aliyekuwako, naye hayuko, naye bado yuko. Ufunuo 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.
Mnyama wa Ukatoliki hupanda kwenye kiti cha enzi cha dunia wakati sheria ya Jumapili inapowekwa, wakati ule muungano wa pande tatu unaposimikwa. Kama yule joka, Ukatoliki hudai kuwa Mungu, kama Paulo alivyoainisha kwa usahihi mkubwa.
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.
Mtu awaye yote asiwadanganye kwa njia yoyote; kwa maana siku hiyo haitakuja, isipokuwa kuje kwanza ule uasi, naye yule mtu wa dhambi afunuliwe, mwana wa upotevu; apingaye na kujitukuza juu ya kila kiitwacho Mungu, au kiabudicho; hata yeye kama Mungu aketi katika hekalu la Mungu, akijionyesha mwenyewe kwamba yeye ni Mungu. 2 Wathesalonike 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.
Kama yule joka, mnyama wa Ukatoliki ni mpinga-Kristo; wote wawili hujidai kuwa Mungu, na wote wawili wanaangamizwa mwisho wao ukiwa umehusishwa na ushuhuda wao wa kibiblia, kwa maana joka hushushwa kuzimu, na mnyama ndiye mwana wa uharibifu. Uharibifu ukiwa ni maangamizi ya mwisho.
“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.
“Azimio la mpinga-kristo la kutekeleza uasi aliouanzisha mbinguni litaendelea kutenda kazi ndani ya wana 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.
“Kwa njia ya papa wa Roma kazi iyo hiyo imeendelezwa hapa duniani kama ile iliyoendelezwa katika nyua za mbinguni kabla ya kufukuzwa kwa mkuu wa giza. Shetani alitaka kuirekebisha sheria ya Mungu mbinguni, na kutoa marekebisho yake mwenyewe. Aliiinua hukumu yake mwenyewe juu ya ile ya Muumba wake, na akaiweka nia yake juu ya nia ya Yehova, na kwa njia hii kwa hakika alimtangaza Mungu kuwa anaweza kukosea. Papa naye pia hufuata njia iyo hiyo na, akidai kutokosea kwake mwenyewe, hutafuta kuilinganisha sheria ya Mungu ili ikubaliane na mawazo yake mwenyewe, akijiona kuwa anaweza kusahihisha makosa anayodhani kuyaona katika amri na maagizo ya Bwana wa mbingu na dunia. Kwa hakika anauambia ulimwengu, Nitawapa sheria zilizo bora kuliko zile za Yehova. Ni tusi la jinsi gani hili kwa Mungu wa mbinguni!” Signs of the Times, Novemba 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.
Uislamu, uliowakilishwa na Mohammed katika historia ya karne ya saba, nao pia ulitoka katika shimo lisilo na mwisho wakati ufunguo aliopewa Mohammed ulipogeuzwa. Shimo hilo lilipofunguliwa, “moshi” ulitoka na kuutia giza jua na hewa. Waanzilishi walitambua kwa usahihi kwamba “ufunguo” uliofungua shimo hilo ulikuwa vita vya Nineveh.
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.
Tunapozifikia aya tatu za kwanza za Ufunuo sura ya tisa kutoka katika uelewa wa waanzilishi katika muktadha wa matumizi ya unabii yenye sehemu tatu, tunaona kwamba sifa za kinabii za aya hizo zinazowakilisha ole wa kwanza, zinafananisha sifa za kinabii za ole wa tatu unaokuja “upesi” wakati wa tetemeko kuu la nchi. Sheria ya Jumapili inawakilishwa na vita vya Ninawi.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Petro anawajibika kusahihisha unabii wa uongo kuhusu mipira ya moto ya Nashville, naye anatambua kwamba matumizi sahihi ya onyo la Ellen White kuhusu mipira ya moto juu ya Nashville huashiria mwanzo wa “kuangamizwa kwa maelfu ya miji iliyo karibu kabisa kujitoa kwa ibada ya sanamu.”
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.
Mipira ya moto ya Nashville huashiria mwanzo wa kipindi cha uangamizo juu ya miji, nayo pia huashiria mwanzo wa kutangazwa kwa ujumbe mfupi wa kilio cha usiku wa manane. Ujumbe huo huanza kwa shambulio lisilotazamiwa kutoka kwa Uislamu, na kipindi hicho huisha kwa shambulio lisilotazamiwa kutoka kwa Uislamu wakati wa tetemeko kuu la nchi. Kipindi cha kutangazwa kwa kilio cha usiku wa manane huashiria mwisho wa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ulioanza kwa shambulio lisilotazamiwa 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.
Basi kutiwa muhuri kwa wale laki moja arobaini na nne kulianza kwa kupatana na mstari wa Balaamu na punda, ambapo kuna mapigo matatu yanayofikia kilele katika sheria ya Jumapili, lakini ambapo shambulio la pili lisilotarajiwa linajumuisha Oktoba 7, 2023 juu ya nchi ya kale yenye utukufu, na kisha kwenye mipira ya moto ya Nashville. Mistari yote inapatana, na Petro anaelewa kwamba kufunuliwa kwa kweli hizi, ambazo zinawakilishwa kama mtu wa brashi ya vumbi akikusanya vito vilivyotawanyika na kuvitupa ndani ya kisanduku, ni kazi ya Simba wa kabila la Yuda.
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.
Simba wa Yuda inautambua ujumbe wa Peter uliorekebishwa wa Nashville kuwa unatukia katika kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ambacho kinawakilishwa katika historia iliyofichika ya aya ya arobaini ya Danieli kumi na moja, na kwa usahihi zaidi katika sehemu ya historia hiyo iliyofichika inayowakilishwa katika aya ya kumi na moja hadi kumi na tano za sura iyo hiyo. Katika aya hizo vita vya Raphia na vita vya Panium vinaongoza hadi sheria ya Jumapili ya aya ya kumi na sita, ambayo inawakilishwa na vita vya Actium. Wakati vita vya Panium vinapojiunga na vita vya Actium katika sheria ya Jumapili, vita vya Nineve pia hurudiwa.
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.
“Ufunguo” aliopewa Mohammed, mfalme wa Uislamu, ambaye jina lake si tabia ya Uislamu tu, bali pia ni mahali pa uharibifu palipopigwa alama na vita vya Ninawi. Jina la mfalme huyo “katika lugha ya Kiebrania ni Abadoni,” na “katika lugha ya Kiyunani jina lake ni Apolioni.” Kiyunani na Kiebrania vinakazia Agano la Kale na Agano Jipya na kutufundisha kwamba Abadoni maana yake ni “mahali pa uharibifu” na Apolioni maana yake ni “mwangamizi.” Katika aya ya kumi na moja ya Ufunuo tisa mfalme juu ya Uislamu ni Mohammed, lakini pia ni “malaika wa shimo lisilo na mwisho,” ambaye ni Shetani. Kama vile papa alivyo mpinga-Kristo akiwa mtu wa mkono wa kuume wa Shetani duniani, vivyo hivyo Mohammed naye anatawaliwa moja kwa moja na Shetani, malaika wa shimo lisilo na mwisho.
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.
Katika sheria ya Jumapili, ule muungano wa namna tatu unalazimishwa juu ya ulimwengu, na jeraha la mauti lililopewa upapa mwaka 1798, hivyo likiweka alama ya mwisho wa Enzi za Giza, linaponywa. Jeraha la mauti linapoponywa, kipindi cha pili cha Enzi za Giza kinafika, na katika tetemeko kuu la nchi ambalo ni sheria ya Jumapili, Uislamu hugeuza ufunguo, na moshi kama kutoka katika tanuru hufuta jua na nyota, giza linaporudi. Vita vya Ninawi vinarudiwa katika sheria ya Jumapili, kwa maana ndiyo ufunguo unaoleta kipindi cha pili cha giza. Hapo uasi wa taifa hufuatwa na maangamizi ya taifa. Hapo “udhalimu wa kutenda” hutawala kwa ukamilifu, kwa kuwa moshi wa Uislamu unaotia giza jua na nyota katika vita vya Ninawi ni kama tanuru iwakayo. “Tanuru iwakayo” ilikuwa kipengele cha agano la Mungu na Ibrahimu.
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.
Ikawa, jua lilipokuwa limezama, na kukawa giza, tazama, tanuru yenye moshi, na taa iwakayo moto, iliyopita katikati ya vipande vile. Mwanzo 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Tanuru ya moshi iliyopita katikati ya dhabihu za agano za Abramu ilitambulisha utumwa wa Misri unaowakilishwa katika kifungu cha aya ya kumi na tatu.
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.
Akamwambia Abramu, Jua kwa yakini ya kwamba uzao wako utakuwa mgeni katika nchi isiyo yao, nao watawatumikia watu wa nchi hiyo; nao watawaonea kwa muda wa miaka mia nne. Mwanzo 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.
“Tanuu iwayayo moto,” kama vile tanuu ya Nebukadneza katika sura ya tatu ya Danieli, inawakilisha utumwa na hali ya kufungwa, kama ilivyokuwa hali ya Shadraki, Meshaki, na Abednego.
“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.
“Lakini kama nyota katika mzunguko mpana wa njia yao waliowekewa, makusudi ya Mungu hayajui haraka wala kuchelewa. Kupitia mifano ya giza kuu na tanuru inayotoa moshi, Mungu alikuwa amemfunulia Ibrahimu utumwa wa Israeli katika Misri, na alikuwa ametangaza kwamba muda wa ukaaji wao huko ungekuwa miaka mia nne. “Baadaye,” alisema, “watatoka wakiwa na mali nyingi.” Mwanzo 15:14.” Tumaini la Vizazi Vyote, 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.
Lakini BWANA amewatwaa ninyi, na kuwatoa katika tanuru ya chuma, yaani, kutoka Misri, mpate kuwa kwake watu wa urithi, kama ilivyo leo hii. Kumbukumbu la Torati 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.”
Moshi unaotia giza jua na mwezi wakati ufunguo wa vita vya Ninawi unapogeuzwa hutambulisha mateso yanayoanza kwa uzito wote katika sheria ya Jumapili. Basi mateso ya Enzi za Giza yanarudiwa. Waanzilishi walitambua kwa usahihi kwamba vita vya Ninawi vilikuwa “ufunguo” ulioingiza Uislamu katika historia ya kiunabii kama ole wa kwanza mwaka 627. Vita hivyo vilikuwa kati ya Rumi na Uajemi, navyo viliwakilisha ushindi kwa Rumi, lakini ulikuwa kile kinachoitwa ushindi wa Pirusi. Ushindi ambao kwa kweli humletea madhara mshindi. Kauli hiyo imetokana na ushindi wa mfalme Pirusi wa Epirasi. Baada ya vita viwili dhidi ya Warumi (Heraclea mwaka 280 KK na Asculum mwaka 279 KK), aliishinda jeshi la Kirumi lakini akapoteza sehemu kubwa sana ya askari wake mwenyewe. Kulingana na mapokeo, ndipo akasema, “Ushindi mmoja zaidi wa namna hii, nasi tumeangamia.”
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.
Vita vya Nineve vilikuwa ushindi wa kimkakati kwa Rumi, lakini vilipokwisha, wala Rumi wala Uajemi hawakuwa tena na nguvu za baadaye za kuzuia kwa ufanisi mashambulizi ya Uislamu. Uajemi ni Marekani na Rumi ni upapa katika utimilifu wa kisasa wa vita vya Nineve. Umedi na Uajemi kama mamlaka yenye pembe mbili vinawakilisha mamlaka yenye pembe mbili ya Marekani. Katika sheria ya Jumapili, Marekani ni pembe moja tu, kwa maana kuelekea kwenye sheria ya Jumapili sanamu ya yule mnyama imekwisha kufanyizwa, na kufanyizwa huko kunajumuisha kuziunganisha pembe zote mbili kuwa moja. Katika Danieli 8, zipo pembe mbili zinazowakilisha Milki ya Umedi na Uajemi, na pembe ya Uajemi ilijitokeza mwisho.
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.
Kisha nikainua macho yangu, nikaona, na tazama, mbele ya mto alisimama kondoo waume aliyekuwa na pembe mbili; na zile pembe mbili zilikuwa ndefu; lakini moja ilikuwa ndefu kuliko nyingine, na ile ndefu zaidi ilichomoza baadaye. Danieli 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.
Pembe mbili za Marekani za Urepublikanismu na Uprotestanti huungana kuwa moja wakati kanisa na serikali zinapokutana pamoja ili kuifanyiza sanamu ya mnyama. Uundaji huo hutimizwa kikamilifu alama ya mnyama inapotekelezwa katika sheria ya Jumapili. Hili huitambulisha Marekani kuwa kwa urahisi ni Uajemi katika sheria ya Jumapili. Uajemi ilishindwa na Rumi katika vita vya Ninawi. Jinsi Rumi ilivyomshinda Uajemi ni jambo lenye umuhimu wa kihistoria, kwa sababu ya mbinu za Heraclius, Mfalme wa Rumi.
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.
Kwa ufupi, Heraclius alitekeleza shambulio la kushtukiza, kinyume na shambulio la kusonga mbele moja kwa moja. Juhudi zake za kulitekeleza shambulio hilo la kushtukiza zimeandikwa katika historia. Kushtukiza huko kulijumuisha uamuzi wake wa kushambulia wakati wa majira ya baridi, jambo ambalo halikuwa la kawaida katika nyakati hizo za kihistoria, lakini halikuishia hapo. Heraclius alianza uvamizi wake katikati ya Septemba mwaka 627 kutoka kaskazini (nyanda za juu za Armenia). Badala ya kufuata njia iliyotarajiwa ya kuelekea kusini moja kwa moja hadi mji mkuu wa Uajemi, Ctesiphon, alifanya mzunguko mpana, akisogea kuelekea kusini-mashariki kando ya maeneo ya mpakani (takriban mpaka wa kisasa wa Uturuki na Iran). Kisha akageukia kusini na magharibi, akivuka Mto Great Zab tarehe 1 Desemba 627. Hilo liliiweka jeshi lake kwenye Uwanda wa Nineveh (ukingo wa mashariki wa Mto Tigris), karibu na magofu ya Nineveh ya kale. Mwendo huu ulikuwa kutoka kusini kuelekea kaskazini kwa kulinganisha na majeshi ya Uajemi—kinyume cha kile ambacho Waajemi walitarajia. Walitarajia angeendelea kusukuma kuelekea kusini hadi Ctesiphon. Hilo lilimkuta kamanda wa Uajemi, Rhahzadh, bila kutarajia na kumlazimisha kumfuatilia Heraclius hadi kwenye eneo lisilomfaa. Liliwaruhusu Warumi kuchagua uwanja wa vita katika tambarare zilizo karibu na Nineveh. Ujanja huo uliwazuia Warumi wasinaswe kati ya majeshi ya Uajemi na uliwapa njia ya kutorokea ikiwa ingehitajika. Pamoja na ukungu uliokuwapo siku ya vita na mbinu ya kujifanya kurudi nyuma wakati wa mapigano yenyewe, kulikuwa na viwango vingi vya kushtukiza. Uvamizi huu wa jasiri wa majira ya baridi na njia ya kuuzunguka upande wa adui ndani kabisa ya eneo la Uajemi unahesabiwa kuwa mojawapo ya mafanikio makubwa zaidi ya kijeshi ya Heraclius. Ulisaidia kuuvunja ujasiri wa Uajemi na kuchangia kwa kiasi kikubwa ushindi wa mwisho wa Warumi katika vita ile ndefu.
“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.
“Katika vita vya Ninawi, vilivyopiganwa kwa ukali tangu mapambazuko hadi saa ya kumi na moja, bendera ishirini na nane, mbali na zile ambazo huenda zilivunjwa au kuraruliwa, zilitekwa kutoka kwa Waajemi; sehemu kubwa zaidi ya jeshi lao ilikatwakatwa vipande-vipande, na washindi (Warumi), wakificha hasara yao wenyewe, walikesha usiku wote uwanjani. Miji na majumba ya kifalme ya Ashuru yalifunguliwa kwa mara ya kwanza kwa Warumi.
“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.
“Mfalme wa Kirumi hakutiwa nguvu kwa ushindi alioupata; na njia ikaandaliwa wakati huo huo, na kwa njia zilezile, kwa ajili ya umati wa Wasaraceni kutoka Uarabuni, kama nzige kutoka nchi iyo hiyo, ambao, wakieneza katika mwendo wao imani ya giza na ya upotovu ya Mohammed, kwa upesi wakaifunika milki ya Uajemi na ya Kirumi pia.
“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.
“Mfano kamili zaidi wa ukweli huu usingeweza kutamaniwa kuliko ule unaotolewa katika maneno ya mwisho ya sura kutoka kwa Gibbon, ambamo dondoo zilizotangulia zimechukuliwa. ‘Ijapokuwa jeshi lenye ushindi lilikuwa limeundwa chini ya bendera ya Heraclius, jitihada hiyo isiyo ya kawaida yaonekana kuwa ilichosha nguvu zao kuliko kuzitumia. Wakati mfalme alipokuwa akishangilia ushindi huko Konstantinopoli au Yerusalemu, mji usiojulikana sana kwenye mipaka ya Shamu ulitekwa nyara na Wasarakeni, nao wakawakatakata baadhi ya majeshi yaliyoendelea kwenda kuunusuru,—tukio la kawaida na dogo, lau si kwamba lilikuwa utangulizi wa mapinduzi makuu. Wanyang’anyi hawa walikuwa mitume wa Mohammed; ushujaa wao wa kichaa ulikuwa umetoka jangwani; na katika miaka minane ya mwisho ya utawala wake, Heraclius alipoteza kwa Waarabu majimbo yale yale aliyokuwa ameyaokoa kutoka kwa Waajemi.
“‘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.
“‘Roho ya udanganyifu na shauku yenye msisimko, ambayo makao yake si mbinguni,’ iliachiliwa duniani. Shimo lisilo na mwisho lilihitaji tu ufunguo ili lifunguliwe, na ufunguo huo ulikuwa kuanguka kwa Chosroes. Kwa dharau alikuwa ameirarua barua ya raia asiyejulikana wa Mecca. Lakini aliposhuka kutoka katika ‘mwako wake wa utukufu’ hadi kwenye ‘mnara wa giza’ ambao hakuna jicho lingeweza kuupenya, jina la Chosroes lilipaswa ghafula kupotea katika usahaulifu mbele ya lile la Mohammed; na hilali ilionekana kana kwamba ilingojea tu kuchomoza kwake hadi kuanguka kwa nyota. Chosroes, baada ya kushindwa kwake kabisa na kupoteza ufalme, aliuawa katika mwaka 628; na mwaka 629 umetajwa kwa ‘ushindi wa Arabia,’ na ‘vita vya kwanza vya Wamohammedani dhidi ya dola ya Kirumi.’ ‘Na malaika wa tano akapiga tarumbeta, nami nikamwona nyota ikianguka kutoka mbinguni hadi duniani; naye akapewa ufunguo wa shimo lisilo na mwisho. Naye akalifungua shimo lisilo na mwisho.’ Akaanguka mpaka duniani. Nguvu ya dola ya Kirumi ilipokuwa imekwisha, na mfalme mkuu wa Mashariki alipokuwa amelala amekufa katika mnara wake wa giza, uporaji wa mji mdogo usiojulikana katika mipaka ya Siria ulikuwa ‘utangulizi wa mapinduzi makubwa.’ ‘Wanyang’anyi hao walikuwa mitume wa Mohammed, na ushujaa wao wa kichaa ulitoka jangwani.’” 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.
Vita vya Ninawi vinawakilisha Roma ya kisasa ikiishinda Marekani katika sheria ya Jumapili, lakini huo ni ushindi wa Pyrrhus, kwa maana hukumu ya hatua kwa hatua juu ya Roma huanza katika sheria ya Jumapili.
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.
Chosroes alikuwa mkuu wa milki ya Uajemi; hivyo basi, Uajemi ukiwakilisha anguko la Marekani katika sheria ya Jumapili ndio ufunguo unaofungua shimo lisilo na mwisho katika kuanguka kwa ufalme wa sita wa unabii wa Biblia. Hilo linawakilisha sheria ya Jumapili ya aya ya kumi na sita, ya thelathini na moja, na ya arobaini na moja ya Danieli kumi na moja, na pia Ufunuo kumi na tatu aya ya kumi na moja.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Angalia maoni ya mwanzilishi Stephen Haskell kuhusu aya hizo hizo na historia hiyo hiyo:
“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.
“Waarabu, au Masarakeni, hawakuwa wamewahi kamwe kuwa na ushawishi wowote duniani. Katika historia ya mataifa, watu hawa huru wa jangwani walipita bila hata kutambuliwa kwa kiasi cha kutosha. Uislamu uliyaunganisha makabila yaliyokuwa yametawanyika, ukawatuma waende kama washindi wa mataifa. Mwendo wa haraka uliosindikiza majeshi ya Kisarakeni ulitokana, kwa sehemu kubwa, na mapambano kati ya Warumi na Chosroes, mkuu wa milki ya kisasa ya Uajemi. Mapambano hayo yalisababisha kuanguka kwa yule wa mwisho. Uajemi wa kisasa ulikuwa umesimama kama ukuta wa kizuizi, ukiidhibiti nguvu ya Mohammed; lakini nguvu hiyo ilipoanguka, kizuizi kiliondoka, ‘shimo lisilo na mwisho’ likafunguliwa, na Masarakeni wakaifurika dunia kama gharika. Wakati ‘shimo lisilo na mwisho lilipofunguliwa, palitokea moshi ulioficha uso wa jua.’ Taswira hiyo ni yenye nguvu sana, ikiwakilisha athari ya kutia giza ya Uislamu, jinsi ulivyoenea juu ya uso wa dunia.” Stephen Haskell, The Story of the Seer of Patmos, 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.
Ukuta huo wa kizuizi katika historia ya Rumi ni ukuta wa utengano kati ya kanisa na serikali ambao huondolewa katika sheria ya Jumapili. Kuna tabaka jingine la ushindi wa Pyrrho wa Rumi juu ya Uajemi katika vita vya Ninawi, kwa maana kulikuwako vita vya awali vya Ninawi, vikiwakilisha Alfa, na vita vya mwaka 627 vikiwakilisha Omega. Vita hivyo vilikuwa mwaka 612 KK, takriban miaka elfu moja na mia mbili kati ya hivyo viwili. Katika vita hivyo, Ashuru ilishindwa na muungano wa pande tatu na hilo likaashiria mwisho wa Milki ya Ashuru.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones anatoa maoni kuhusu vita vya alfa vya Ninawi:
“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.
“Mambo katika serikali ya Ashuru yalizidi kuwa mabaya zaidi, hivi kwamba mwaka wa 612 KK kulitokea tena uasi mwingine mkubwa kwa upande wa nchi zile zile tatu, ukiongozwa wakati huu na Nabopolasa mwenyewe. Uasi huo ulifanikiwa kabisa: Ninawi lilifanywa kuwa lundo la magofu; na Milki ya Ashuru ikagawanywa katika sehemu tatu kubwa,—Umedi, ukishikilia upande wa kaskazini-mashariki na kaskazini ya mbali sana, Babeli ikishikilia Elamu na nchi tambarare yote na mabonde ya Frati na Tigri, na Misri ikishikilia nchi yote ya upande wa magharibi wa Frati. Muhuri wa agano hili kati ya Babeli na Umedi ulikuwa ndoa ya binti wa mfalme wa Umedi na Nebukadreza, mwana wa Nabopolasa. Ilikuwa katika kutekeleza sehemu yake katika muungano dhidi ya Ashuru, ndipo Farao-Neko mfalme wa Misri alipokwenda juu kupigana na mfalme wa Ashuru huko Karkemishi karibu na Frati, wakati Mfalme Yosia wa Yuda alipotoka kwenda kupigana naye, naye akauawa huko Megido. Kisha, kwa kuwa eneo hilo lote la upande wa magharibi lilimhusu mfalme wa Misri, ilikuwa ni katika utekelezaji wa enzi yake halali, aliyopata kwa ushindi wa vita, kwamba alimwondoa Shalumu, mwana wa Yosia, asiwe mfalme wa Yuda, akamweka Eliakimu kuwa mfalme wa Yuda mahali pake, akabadilisha jina lake kuwa Yehoyakimu, na akaiwekea nchi kodi.” 1 Mambo ya Nyakati 3:15; 2 Wafalme 23:31–35.” A. T. Jones, Review and Herald, Machi 15, 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.
Katika vita vya alfa vya Ninawi vya mwaka 612 KK, Milki ya Ashuru ilifikia mwisho, kama vile ufalme wa sita wa unabii wa Biblia unavyofikia mwisho wake katika sheria ya Jumapili. Mshindi katika vita hivyo alikuwa muungano wa sehemu tatu wa Babeli, Misri na Umedi. Katika mapigano ya kipindi hicho, Mfalme Yosia anakufa huko Megido, hivyo akiifanya kuwa mfano wa Har–Magedoni. Katika vita vya omega vya Ninawi mwaka 627, Uislamu wa ole ya tatu unaachiliwa wakati ukuta wa ulinzi uliomo katika Katiba unapoondolewa, kama ilivyoonyeshwa kwa mfano, kama Haskell alivyobainisha kuhusu Uajemi kuwa “ukuta wa kizuizi” wa ulinzi uliondolewa kwa kushindwa kwa Uajemi. Kifo cha Mfalme Yosia huko Megido kinaitambulisha vita vya kwanza vya Ninawi kuwa ndicho vita vya pili katika siku za mwisho. Vita vya mwisho kati ya vile viwili vya Ninawi mwaka 627, wakati ufunguo unapozungushwa na shimo linafunguliwa, ndivyo vya kwanza katika siku za mwisho, kwa maana wa kwanza atakuwa wa mwisho. Vita vya kwanza vya Ninawi kati ya Ashuru na muungano wa sehemu tatu vinaongoza hadi Har–Magedoni. Kipindi cha Enzi za Giza za pili huanza kwa vita vya Ninawi na kuishia 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:
Mambo ya tarumbeta ya tano, ambayo ndiyo ole wa kwanza wa Ufunuo sura ya tisa, ndiyo ambayo waasisi walielewa kuwa ushuhuda wa kihistoria ulio wazi zaidi kuliko kifungu chochote katika kitabu cha Ufunuo. Uriah Smith anaeleza ukweli huo kama ifuatavyo:
“‘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.’
“‘AYA YA 1. Na malaika wa tano akapiga tarumbeta, nami nikauona nyota ikianguka kutoka mbinguni mpaka nchi; naye akapewa ufunguo wa shimo lisilo na mwisho.’”
“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.
“Kwa ufafanuzi wa tarumbeta hii, tutanukuu tena kutoka katika maandiko ya Bwana Keith. Mwandishi huyu asema kwa kweli: ‘Hakuna karibu makubaliano yaliyo sawa namna hiyo miongoni mwa wafafanuzi kuhusu sehemu nyingine yoyote ya Ufunuo kama ilivyo kuhusu matumizi ya tarumbeta ya tano na ya sita, au ole wa kwanza na wa pili, kwa Wasarakeni na Waturuki. Jambo hilo ni dhahiri sana kiasi kwamba haliwezi karibu kutoeleweka. Badala ya aya moja au mbili kumtaja kila mmoja, sura yote ya tisa ya Ufunuo, kwa sehemu zilizo sawa, inashughulika na maelezo ya wote wawili.” 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.
Petro yuko Panium akiwa na jukumu la kusahihisha ujumbe wa mipira ya moto ya Nashville, na inaonekana kwa mara ya kwanza kwamba vipengele vya ole wa kwanza vinapatana kikamilifu na vipengele vya sheria ya Jumapili inayokaribia upesi. Simba wa kabila la Yuda alifunua ufahamu huu kwa kulingana na mistari mingine ya unabii ambayo alikuwa amekwisha kuiweka tayari. Wanahistoria watashuhudia umuhimu wa shambulio la kushtukiza lililotekelezwa na Rumi dhidi ya Waajemi mwaka 627, na wanapofanya hivyo, walibainisha ujanja wa Heraklio wa kupita kuuzunguka na kwenda nyuma ya Uajemi wakati wa majira ya baridi kama mbinu ya kujificha hadi wakati wa shambulio.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Dada White anatufahamisha kwamba Rumi inangoja tu “nafasi ya kunufaika,” ndipo itakapopiga.
“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.
“Neno la Mungu limetoa onyo juu ya hatari inayokaribia; onyo hili lisipotiliwa maanani, ulimwengu wa Kiprotestanti utajifunza malengo ya Roma kwa kweli ni nini, lakini ni wakati ambapo itakuwa imechelewa mno kuikwepa mtego. Yeye anakua kimya kimya katika mamlaka. Mafundisho yake yanaendeleza ushawishi wake katika kumbi za kutunga sheria, katika makanisa, na katika mioyo ya wanadamu. Anaweka juu kwa juu majengo yake marefu na makubwa, katika maficho ya siri ambayo ndani yake mateso yake ya zamani yatarudiwa. Kwa hila na bila kutiliwa shaka anaziimarisha nguvu zake ili kuendeleza makusudi yake mwenyewe wakati utakapofika wa kupiga pigo lake. Kitu pekee anachotamani ni kupata mahali pa kujisitiri kwa manufaa yake, na hilo tayari anapewa. Hivi karibuni tutaona na tutahisi kusudi la kile kipengele cha Kirumi. Ye yote atakayeamini na kulitii neno la Mungu kwa sababu hiyo atapata shutuma na mateso.” Pambano Kuu, 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.
Kama ilivyokuwa kwa Mfalme Heraclius, upapa umekuwa ukisonga kuelekea lengo lake “kwa siri na bila kutazamiwa” katika utimilifu wa Isaya sura ya ishirini na tatu, ambamo kahaba wa Tiro husahaulika kwa historia ya ufalme wa sita wa unabii wa Biblia. Shambulio la kushtukiza la siri la Heraclius ndilo ulimwengu kuusahau upapa tangu 1798 hadi sheria ya Jumapili. Amri juu ya amri, ole wa kwanza unawakilisha ole wa tatu na wa mwisho. Katika ole wa kwanza tamko hutolewa ambalo pia linalingana na historia ya Uislamu na kipindi cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu.
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.
Nao wakaamriwa kwamba wasidhuru majani ya nchi, wala kitu chochote kilicho kibichi, wala mti wowote; bali wale watu tu wasio na muhuri wa Mungu katika vipaji vya nyuso zao. Nao wakapewa ruhusa kwamba wasiwaue, bali wateswe miezi mitano; na maumivu yao yalikuwa kama maumivu ya nge amchomapo mtu. Na siku hizo watu watatafuta mauti, wala hawataiona; nao watatamani kufa, na mauti itawakimbia. Ufunuo 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.
Kabla ya ufunguo kugeuzwa katika vita vya Ninawi, ambavyo ni sheria ya Jumapili inayokuja upesi, wale mia moja arobaini na nne elfu tayari wamekwisha kutiwa muhuri. Katika sheria ya Jumapili, uharibifu wa miji, unaoanzishwa kwa mipira ya moto ya Nashville, unawakilishwa kama kipindi cha “miezi mitano,” wakati vita vinapopamba moto na umwagaji damu wa pili wa kipapa unaanzishwa katika utimilifu wa jibu walilopewa mashahidi wa Enzi za Giza katika muhuri wa tano.
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.
Na alipokifungua kile muhuri cha tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushika; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, mtakatifu na wa kweli, hutahukumu na kuipatiliza damu yetu juu ya hao wakaao juu ya nchi? Nao wakapewa kila mmoja vazi jeupe; wakaambiwa kwamba wapumzike bado kitambo kidogo, hata watakapotimia wajoli wao katika utumishi na ndugu zao, watakaouawa kama wao walivyouawa. Ufunuo 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.
Mashahidi wa Enzi za Giza ndio kundi la kwanza linalowakilisha kimfano mashahidi wa Rumi ya Kisasa wakati wa mzozo wa sheria ya Jumapili. Kabla ya mzozo huo kufika, wale mia moja arobaini na nne elfu wanatiwa muhuri, na mchakato huo wa kutiwa muhuri ulianza katika 9/11 kwa kuwasili kwa Uislamu wa ole ya tatu, na kunyunyiziwa kwa mvua ya masika. Wakati mashahidi wa Enzi za Giza za kwanza walipouliza ni lini upapa ungehukumiwa, waliambiwa kwamba kutakuwa na kundi la pili la mashahidi wakati Enzi za Giza zitakaporudiwa, ambapo ndipo ufunguo wa vita vya Ninawi unapotimizwa katika sheria ya Jumapili inayokuja upesi. Kabla kundi la pili la mashahidi halijakamilika, wale mia moja arobaini na nne elfu wanatiwa muhuri, na kipindi cha kutiwa muhuri kilichoanza katika 9/11 kinatambulishwa katika muhuri wa tano, kwa maana mazungumzo yaliyowekwa hapo yanapatikana katika Ufunuo sura ya sita, aya ya TISA hadi KUMI NA MOJA, hivyo kuashiria mwanzo na mwisho wa kutiwa muhuri kwa 9/11. Mwisho huo unaanzisha kuangamizwa kwa Uislamu kama ilivyoelezwa katika Ufunuo TISA, KUMI NA MOJA, na wale waliotiwa muhuri watakuwa wametimiza uzoefu wa Danieli unaowakilishwa katika Danieli TISA, KUMI NA MOJA.
We will continue these things in the next article.
Tutaendelea na mambo haya katika makala inayofuata.