627, 632 and 637
627, 632 we 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.
“Tükeniksiz çukury” açýan “açar” 627-nji ýylda amala aşan Niniň söweşidir; bu waka Muhammetiň 632-nji ýylda aradan çykmagyndan bäş ýyl öň boldy. Ondan bäş ýyl soň, 637-nji ýylda musulman goşunlary Niniň söweşine gatnaşan iki beýik ägirt döwletiň biri bolan Parsyň paýtagtyny eýelediler. Bu waka Ýakyn Gündogarda güýçler deňagramlylygyny düýpli derejede üýtgetdi. 627-nji ýyldaky Niniň söweşi Pars imperiýasynyň kuwwatyny gowşatdy, on ýyl soň bolsa Pars imperiýasy soňlandy.
Humiliation—782
Masgaraçylyk — 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.
Muhammet 632-nji ýylda aradan çykanyndan ýüz elli ýyl soň, 782-nji ýyldaky Abbasylar ýörişinde Abbasylaryň goşuny (habarlara görä takmynan 95 000 adam) Kiçi Aziýadaky Wizantiýa çäklerine (häzirki Türkiýä) giň gerimli çozuş başlatdy. Olar Bosfor bogazynyň o taýynda, göni Konstantinopolyň garşysynda ýerleşýän Hrisopolise çenli öňe süýşüp, Wizantiýanyň paýtagtyna örän golaý bardylar. Imperatrisa Irinanyň ýolbaşçylygyndaky wizantiýalylar agyr ýeňlişe sezewar boldular. Munuň netijesinde wizantiýalylar masgaraçylykly üç ýyllyk ýaraşyk şertnamasyna gol çekmäge mejbur boldular; oňa laýyklykda olar her ýyl uly möçberde paç (takmynan 70 000–90 000 altyn dinar) tölemäge, şeýle hem ýüpek lybaslary we girewleri tabşyrmaga razy boldular. Bu ýöriş VIII asyryň dowamynda Abbasylaryň Wizantiýa topraklaryna eden iň uly hem-de iň üstünlikli çozuşlarynyň biri boldy. Ol Abbasylaryň halyflygynyň barha artýan kuwwatyny we Wizantiýa imperiýasynyň dowamly pese gaçyşyny aýdyň görkezdi.
Five months
Bäş aý
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.
Ylham kitabynyň dokuzynjy babynda ýüz elli ýyla deň gelýän “bäş aý” iki gezek agzalýar: bir gezek bäşinji aýatda, ýene bir gezek bolsa onunjy aýatda.
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.
Olara olary öldürmek däl-de, bäş aýlap azap bermek ygtyýary berildi; olaryň azaby bolsa çybynyň adamy çakanda berýän azaby ýalydy. Şol günlerde adamlar ölümi gözlärler, emma ony tapmazlar; ölmegi arzuw ederler, ýöne ölüm olardan gaçar. Çekirtgeleriň keşbi söweşe taýýarlanan atlara meňzeýärdi; olaryň başlarynda edil altyndan täçlere meňzeş zatlar bardy, ýüzleri bolsa adam ýüzleri ýalydy. Saçlary aýallaryň saçy ýalydy, dişleri bolsa arslanyň dişleri ýalydy. Olaryň demir sowutlara meňzeş sowutlary bardy; ganatlarynyň sesi söweşe ylgaýan köp atly söweş arabalarynyň sesi ýalydy. Olar çybynlara meňzeş guýruklydylar, guýruklarynda neşterleri bardy; adamlara bäş aýlap zyýan ýetirmäge güýçleri bardy. Ylham 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.
Ylhamyň dokuzynjy babyndaky bäşinji surnaýda ýüz elli ýyldan ybarat iki aýratyn pygamberlik döwri bar. Birinjisi 632-nji ýylda Muhammediň ölüminden başlap, 782-nji ýylda Gündogar Rimiň imperatrisasy Irenanyň pese gaçyrylmagyna çenli dowam edýär. Dokuzynjy bap Yslamyň ýüze çykyşyny juda jikme-jik beýan edýär. 606-njy ýylda taýpalaryň birleşdirilmeginden, 627-nji ýylda Ninowa söweşine, 632-nji ýylda Muhammediň ölümine, soňra 637-nji ýylda Parsyň ýeňlişe sezewar edilmegine çenli, Yslamyň galşy we pese düşşi Hudaýyň pygamberlik Sözünde üns bilen yzarlanýar. Arabystanyň Yslamy bu ejirli ilkinji ýüz elli ýyllyk pygamberlikdäki güýjüň özidir. 606-njy ýylda Muhammet tarapyndan taýpalaryň birleşdirilmegi; soňra 627-nji ýylda Ninowa diýen “açar” söweş, munuň yzyndan takmynan 628-nji ýylda Muhammediň hem Parsyň, hem-de Rimiň synjakdygy barada öňünden aýtmagy, ondan soň bolsa 632-nji ýylda onuň ölümi. Bu seneler Yslamyň ugrundaky wakalaryň anyk bir yzygiderliligini görkezýär.
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.
Muhammet 632-nji ýylda aradan çykanyndan ýüz elli ýyl soň, Gündogar Rimi yzyna, tä Konstantinopola çenli yza serpikdiren Yslamyň kuwwat merkezi Arabystandan Türkiýä geçdi. Birinji hasrat Arabystanyň Yslamyny aňladýardy, ikinji hasrat bolsa Türkiýäniň Yslamyny aňladýardy. Birinji hasradyň çäginde, ýüz elli ýyldan ybarat iki wagt pygamberligi hem Arabystanyň Yslamy bilen Türkiýäniň Yslamynyň arasyndaky tapawudy kesgitleýär; edil şol bir hakykatyň birinji we ikinji hasradyň arasyndaky tapawutda görkezilişi ýaly.
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.
Ilkinji ýüz elli ýyl Parsyň synmagy bilen başlap, Rimiň Konstantinopolyň diwarlarynyň içinde gabalyp galmagy bilen tamamlandy. Ikinji ýüz elli ýyllyk döwür Osmanyň (Ottman hem diýlip atlandyrylýar) Nikomediýadaky ýeňşi bilen başlandy. Osmanlylaryň Nikomediýadaky ýeňşi diýlende, 1333-nji ýyldan 1337-nji ýyla çenli bolup geçen Nikomediýanyň gabawy (häzirki Türkiýäniň İzmit şäheri) göz öňünde tutulýar; şol döwürde Soltan Orhan Gazy (Osmanly begliginiň düýbüni tutan Osman I-niň ogly) Wizantiýanyň möhüm şäheri bolan Nikomediýany gabawa aldy. Şäher birnäçe ýyllap garşylyk görkezdi, emma ahyrsoňy açlyk we üpjünçiligiň ýetmezçiligi sebäpli 1337-nji ýylda boýun egdi. Wizantiýa garnizonyna Konstantinopola gitmäge rugsat berildi. Nikomediýa Kiçi Aziýada (Anadoluda) Wizantiýanyň iň soňky uly galalarynyň biri bolupdy. Onuň ýykylmagy Anadolynyň günbatar böleginiň aglaba böleginde Wizantiýanyň gözegçiligini iş ýüzünde soňlandyrdy. Bu ýeňiş Osmanlylara Bitiniýada öz häkimiýetini berkitmäge we Bosfor bogazyna tarap has-da giňelmaga mümkinçilik berdi. Bu, soňlugy bilen Osmanlylaryň Konstantinopoly basyp almagyna (bu waka bir asyrdan gowrak wagt geçenden soň, 1453-nji ýylda bolup geçdi) eltýän ýolda esasy basgançaklaryň biri boldy. Bu gabaw köplenç kiçi Osmanly begligini ösüp gelýän sebit güýjüne öwrän irki esasy ýeňişleriň biri hökmünde görülýär.
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.
Birinji surnaýyň çägindäki ikinji ýüz elli ýyllyk döwür 1449-njy ýylyň 27-nji iýulynda tamamlananda, soňky Konstantin Gündogar Rimiň tagtyna çykmak üçin yslam soltanyndan rugsat sorady we şeýlelikde, Ylham kitabynyň dokuzynjy babyndaky iki “bäş aýlyk” döwrüň ilkinji ýüz elli ýylynyň ahyrynda imperatrisa Irinanyň başdan geçiren kemsidilmesine ol hem sezewar boldy. ‘Imperatrisa Irinanyň’ hem-de ‘soňky Konstantiniň’ kemsidilmegi, ikinji bela degişli wagt baradaky pygamberligiň möhleti tamamlananda Müsürden abanýan howpdan goranmak üçin Ýewropanyň dört beýik döwletinden gorag soran osmanlylaryň soňraky kemsidilmegini öňünden nyşanlandyrýardy.
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.
Irki ýolbaşçylar Danyýel sekiz we on birinji aýatda aýdylýan “onuň mukaddes ýeriniň orny ýykyldy” diýen jümläniň Konstantin tarapyndan amala aşandygyny dogry düşünip we öwredipdirler.
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.
Hawa, ol hatda goşunyň Serdaryna garşy hem özüni beýgeltdi, onuň tarapyndan gündelik gurbanlyk aýrylyp alyndy, Onuň mukaddes ýeriniň mekany bolsa ýykylyp taşlandy.
The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen verse two and is identifying the same event.
Bu ýerde görkezilen “mukaddes ýer” Rim şäherindäki Panteon ybadathanasy bolup, şol ybadathananyň “ýeri” hem Rimdi. Konstantin milady ýyl hasaby boýunça 330-njy ýylda imperiýasynyň paýtagtyny Konstantinopola göçürmegi saýlap alanda, Rim “ýere ýykyldy”. On birinji aýat Ylham kitaby on üçünji bap, ikinji aýat bilen baglanyşýar we şol bir wakany görkezýär.
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.
Meniň gören ýyrtyjym gaplaňa meňzeýärdi, onuň aýaklary aýynyň aýaklary ýalydy, agzy bolsa ýolbarsyň agzy ýalydy; aždaha oňa öz güýjüni, tagtyny we beýik ygtyýaryny berdi.
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.
Aždarha butparaz Rimdi, we butparaz Rim 330-njy ýylda paýtagty gündogara göçürende, öz häkimiýetiniň “tagtyny” Rim ybadathanasyna berdi; şeýlelikde, papalyk ybadathanasyndan hoşal peýdalanylan bir häkimiýet boşlugyny galdyrdy. Gündogar Rimiň döwrüni 330-njy ýyldan 1453-nji ýyla çenli alyp başlanymyzda, Gündogar Rim baradaky pygamberligiň başynda Rim şäheriniň Konstantiniň Rimden ýüz öwürmegi bilen peseldilendigini görýäris. Şol peseldilme azabyň ilkinji ýüz elli ýylynyň tamamynda, 782-nji ýylda imperatrisa Irenä bilen gaýtalandy. Şol iki peseldilme hem soňky Konstantin tarapyndan gaýtalandy.
Peculiar Rise and Falls
Üýtgeşik Ösüşler we Ýykylmalar
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.”
Ylhamyň dokuzynjy babyndaky bäşinji we altynjy surnaýlar gündogar Rimiň ýykylşynyň jikme-jikliklerini berýär, şol bir wagtda hem Yslamyň ýokarlanşyny we pese gaçyşyny beýan edýär. Ylham bize Danyýel we Ylham kitaplarynda patyşalyklaryň “ýokarlanşyny we pese gaçyşyny” öwrenmegi tabşyrýar. Ol patyşalyklar özleriniň mahsus “ýokarlanşy we pese gaçyşy” bilen baglanyşykly aýratyn häsiýetlere eýedir. Ýahudanyň ýykylşy Ýerusalime edilen üç hüjüm arkaly amala aşyryldy. Ýewreýler Wawilona alnyp gidildi we olar üç perman esasynda yzyna dolanyp gelerdi; şol permanlar 1798-nji ýyldan 1844-nji ýyla çenli taryha giren üç perişdä alyp baran 2,300 ýyly başlatjakdy. Wawilon bir gijäniň içinde ýykyldy. Rim dargady, we onuň dargamagynyň içinde Rimiň iki tarapy günbatar ýa-da gündogar Rim diýlip görkezildi. Danyýeliň on birinji babynyň ilkinji üçden bir böleginde Ptolemeý imperiýasynyň we Selewkiler imperiýasynyň ýokarlanşy we pese gaçyşy papalyk Rimiň ýokarlanşynyň we pese gaçyşynyň nusgasydyr. Bu şaýatlyk, ýönekeý, Aleksandryň we Gresiýanyň dargamagy baradaky hekaýanyň netijesidir. Rimden tapawutlylykda, Gresiýa dört bölege bölündi, ahyrsoňunda bolsa iki bölege öwrüldi. Rim gündogara we günbatara bölündi, ondan soň günbatar Rim pygamberlik taýdan üçe bölündi, bu hem Rimiň üç gatly dolandyrylyşyny görkezýär. Gündogar Rim barada aýdylanda bolsa, Konstantin öz patyşalygyny üç ogluna böldi. Aýdyňdyr, günbatar we gündogar Rim Rim ybadathanasyny we Rim döwletini aňladýan paralel ugurlardyr. Şol iki esse bölünişiň içinde goşmaça üç esse bölüniş hem bar. Gresiýa dörtden ikä boldy, Wawilon bir gijede ýykyldy, Ýahuda bolsa üç hüjüm arkaly ýykyldy. Yslam babatda olaryň “ýokarlanşy” bir “boşadylma” hökmünde, “pese gaçyşy” bolsa bir “saklanyş” hökmünde şekillendirilýär.
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.
Olaryň ýükselişi Muhammet bilen başlandy we 1840-njy ýylyň 11-nji awgustynda olar jylawlandy. 9/11-de olar azat edildi we dessine jylawlandy. Ýakynda, 2023-nji ýylyň 7-nji oktýabrynda olar azat edildi we şondan bäri Gazada jylaw astynda saklanýar. Wagşy haýwanyň keşbiniň döredilmegini alamatlandyrmak üçin yslam ýene-de azat ediler. Ylham kitabynyň dokuzynjy babyndan on birinji babyna çenli beýan edilýän yslamyň pygamberlik taryhynyň ugry üçünji bela degişli yslamyň pygamberlik taryhyny kesgitleýär. ‘Üçünji bela degişli yslamyň pygamberlik taryhy’ ýedinji perişde hem-de üçünji perişde arkaly-da aňladylýar. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda, ýedinji perişde surnaý çalmaga başlanda geldi. Üçünji perişde we üçünji bela 9/11-de pygamberlik taryhyna girdi. 9/11-den ýekşenbe kanunyna çenli birinji we ikinji belalaryň pygamberlik taryhy gaýtalanyp geldi we häzir hem gaýtalanmagyny dowam etdirýär.
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.
Ninewe söweşiniň “açary” iki güýji — Rimi we Parsy — yslam bilen gönüden-göni we aýrylmaz baglanyşdyrýar. Ninewe Mukaddes Ýazgylaryň beýleki islendik parçasyna garanyňda, Günbatar Rimiň hem, Gündogar Rimiň hem kem-kemden synmagyny has aýdyň görkezýär.
Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law, the sixth kingdom falls and the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.
Hirodes aždarhanyň nyşanydyr; ol Rime wekilçilik edýärdi. Dünýäniň ahyryndaky aždarha Birleşen Milletler Guramasydyr. Ýekşenbe kanuny girizilende, altynjy patyşalyk ýykylýar we ýedinji patyşalyk başlanýar, emma olar özleriniň doglan gün dabarasynda öz patyşalygyny sekizinji patyşalyga berýärler. Ýedinji patyşalyk ýaňy dünýä inýär-de, öz patyşalygyny bir sagatlyk Babylyň jelebine bermäge derrew razy bolýar; Hirodesiň Salomä öz patyşalygynyň ýarysyna çenli wada bermegi munuň öňünden görkezilen nyşanlaýyn nusgasydyr.
Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represent churchcraft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.
Edil Amerikanyň Birleşen Ştatlarynyň ýykylýan nokadynda Birleşen Milletler Guramasy döreýär we üç taraplaýyn bileleşik durmuşa geçirilýär. Hirodes aždarhadyr, Hirodiýa papalykdyr, Amerikanyň Birleşen Ştatlary bolsa Salomedir. Hirodes bikanun nika bileleşigindedi, sebäbi ol öz doganynyň aýalyna öýlenipdi; pygamberlik derejesinde bolsa, ol Salome bilen garyndaşlyk sebäpli gadagan edilen jynsy gatnaşykdady, çünki Salome tans edýän wagty Hirodesiň oňa şehwet bilen meýil edendigi aýdyňdyr. Aždarha ene bilen-de, gyz bilen-de jynsy gatnaşyk saklaýar. Günbatar Rimiň we Gündogar Rimiň degişlilikde buthana syýasatyny we döwlet syýasatyny aňladýandygyny kesgitläniňizde, muňa düşünmek möhümdir. Mukaddes Kitabyň pygamberligindäki dördünji patyşalyk bolan Rim pygamberlik manysynda papalygy tagta çykardy we şeýle etmek bilen, papalygy ýene-de tagta çykarjak Amerikanyň Birleşen Ştatlarynyň pygamberlikdäki nusgasy boldy.
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.
Günbatar Rimiň 330-njy ýyldan 476-njy ýyla çenli bolan kem-kemden heläk bolşy, Amerikanyň Birleşen Ştatlarynyň 1798-nji ýyldan Ýekşenbe kanunyna çenli bolan kem-kemden heläk bolşuny aňladýar. “330” ýyly bilen “1798” ýyly, Daniel kitabynda “bellenilen wagt” ýa-da “ahyryň wagty” diýlip atlandyrylýan pygamberlik ýol görkezijileriniň ikisidir. 330-njy ýyl Günbatar we Gündogar Rimiň başlangyçlaryny belleýär. Olaryň ikisiniň hem soňy, edil Konstantiniň başynda Rim şäherini peseldişi ýaly, Rim ýolbaşçysynyň peseldilmegidir. 476-njy ýyl, Rimiň abraýly syýasy gurluşynyň üç basgançak arkaly dargandygyny görkezýän pygamberlik döwrüniň soňydy. Şol döwür 330-njy ýylda şäheriň ret edilmegi bilen başlap, soňra olaryň tutuş syýasy gurluşynyň — gadymy Rimiň esasy öwünç nokady bolan olaryň şöhratly respublikasynyň — dargadylmagy bilen dowam etdi we ahyrsoňy 476-njy ýyla ýetdi; şol wagt Rimiň üstünden hakyky rim neslinden bolan hiç wagt hiç bir hökümdar bolmazdy. 330-njy ýylda başlan Rimiň iki çyzygy hem, şol iki çyzygyň beýan edilýän parçasy hem, bäş aýlyk iki pygamberlik çyzygyny öz içine alýar. Günbatar Rimiň çyzygy kem-kemden peseldilmek bilen başlap, kem-kemden peseldilmek bilen hem tamamlanýar. Gündogar Rimiň çyzygy hem 1449-njy ýylda, soňky Konstantin höküm sürmek üçin rugsat soranda, kem-kemden peseldilmek bilen başlap, kem-kemden peseldilmek bilen tamamlanýar.
One of the five-month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia; the other, Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449 begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation, and in 1453 the walls come down and a kingdom ends.
Bäş aýlyk döwürleriň biri arap yslamynyň pygamberligiň üns merkezinde bolmagynyň tamamlanmagyna we 782-nji ýylda türk yslamynyň başlanmagyna alyp barýar. Şol senede imperatrisa Irina kemsidilýär; bu bolsa ikinji bäş aýlyk pygamberligiň ahyrynda iň soňky Konstantiniň kemsidilmegine laýyk gelýär. On bäş aýatdan ybarat bir beýanyň içinde iki sany bäş aýlyk pygamberlik. Biri Arabystandaky yslamyň taryhyny beýan edýär; beýlekisi bolsa Türkiýedäki yslamy beýan edýär. Ikisi-de Gündogar Rimiň kemsidilmegi bilen tamamlanýar. Pygamberlikleriň biriniň jemleýji bölegi bir aýalyň kemsidilmegi bilen, beýlekisiniňki bolsa bir erkegiň kemsidilmegi bilen ýerine ýetdi. Setir üstüne setir goýlanda, olar Gündogar Rimiň buthanasynyň we döwletiniň kemsidilmegini görkezýärler. Kemsidilmeleriň ikisi-de birinji betbagtçylygyň yslamy tarapyndan amala aşyrylýar. Iň soňky Konstantiniň 1449-njy ýylda kemsidilmegi 1453-nji ýylda Konstantinopolyň diwarlarynyň ýykylmagy bilen tamamlanýan dört ýyllyk döwri başlaýar. 1449-njy ýyl kemsidilmegi aňladýar, 1453-nji ýylda bolsa diwarlar ýykylýar we bir patyşalyk soňlanýar.
Death of Mohammed
Muhammediň ölümi
One of the two five-month periods begins with the death of Mohammed, who is identified as the king in the expression “they had a king over them” in verse eleven.
Bäş aýlyk iki döwrüň biri on birinji aýatdaky «olaryň öz üstlerinden höküm sürýän bir patyşasy bardy» diýen sözlerde patyşa hökmünde görkezilýän Muhammediň ölümi bilen başlanýar.
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.
Olaryň öz üstlerinde bir patyşasy bardy; ol düýpsüz çukuryň perişdesidir; onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa Apollyon diýlip atlandyrylýar.
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.
Olaryň üstündäki patyşa Muhammetdi, çünki ol birinji aýatda tanadylýar; şonuň üçin ol başga bir yslam şahsyýeti däldir; ol patyşa Muhammetdir, patyşa bolsa bir patyşalykdyr, yslam bolsa Muhammediň patyşalygydyr.
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.
Bäşinji perişde surnaýyny çaldy; men asmandan ýere gaçan bir ýyldyzy gördüm; düýpsüz çuňlugyň açary oňa berildi. Ol düýpsüz çuňlugy açdy; şonda çuňlukdan uly pejiň tüssesi dek tüsse göterildi; çuňlugyň tüssesi sebäpli gün hem howa garaldy. Tüssäniň içinden ýeriň ýüzüne çekirtgeler çykdy; olara ýeriň içýanlarynyň güýji ýaly güýç berildi. Ylham 9:1–3.
The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king, was given the key to open the bottomless pit, and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah, and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers, and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identify the rise of a bottomless pit power.
Üçünji belanyň çäginde birinji we ikinji belalaryň gaýtalanmagy üçünji perişdäniň çäginde birinji we ikinji perişdeleriň gaýtalanmagyna gabat gelýär. Patyşa Muhammede düýpsüz çukury açmak üçin açar berildi, 9/11 bolsa üçünji perişdä güýç-kuwwat berilýän wagty görkezýär. Şonda Balamyň birinji urgusy pygamberlik taryhynda ýüze çykanda, Mesih kuwwatly perişde hökmünde aşak indi. Soňra düýpsüz çukur açyldy we yslam ýene-de dünýä taryhynyň mowzugyna öwrüldi. Soňra Mesih Öz halkyny Ýeremiýanyň gadymy ýollaryna gaýtaryp getirdi we üçünji belanyň hem-de üçünji perişdäniň habary ýaňlandyrylyp başlandy. 2015-nji ýylda Tramp prezidentlige dalaş etmek niýetini yglan etdi we şeýlelikde globalist aždarha güýçlerini gozgady; şondan soň düýpsüz çukur ahyrsoňunda Sodomyň we Müsüriň köçelerinde Trampy öldüren ateizmi boşadyp goýberdi. Ýekşenbe kanuny girizilende, ýediniň biri bolan sekizinji wagşy haýwan düýpsüz çukurdan ýokary çykar. Ýüz kyrk dört müňüň möhürlenme döwrüniň başlangyjy we ahyry düýpsüz çukur güýjüniň ýüze çykyşyny görkezýär.
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.
Seniň gören janawaryň bardy, indi ýokdur; ol düýpsüz çukurdan ýokary çykyp, heläkçilige gider; dünýäniň binýady goýlaly bäri atlary ýaşaýyş kitabynda ýazylmadyk ýer ýüzünde ýaşaýanlar, bardy, indi ýokdur, emma ýene bar bolan şol janawary görenlerinde haýrana galarlar. Ylham 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.
Yslam 11-nji sentýabrda düýpsüz çukury açan hem-de Ýekşenbe kanuny döwründe düýpsüz çukury açýan açardyr. Möhürleniş döwrüniň ortasynda globalizmiň aždarha-haýwany hem düýpsüz çukurdan çykdy.
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.
Olar öz şaýatlygyny tamamlanlarynda, düýpsüz çukurdan çykýan wagşy janwar olar bilen uruşar, olary ýeňer we öldürer. Ylham 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants and allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.
Düýpsüz çukurdan çykýan bir güýjüň üç ýol belgisiniň ählisini açýan açar Yslam patyşalygynyň patyşasy Muhammede berildi. 627-nji ýyldaky Ninewe söweşi iki garşydaş tarapyň hem kuwwatyny gowşadan we Yslamyň çaltlyk bilen kuwwatlanmagyna ýol açan iki güýjüň arasyndaky söweşi aňladýardy. Açar 9/11-de öwrüldi we Yslamyň kuwwatlanmagy başlandy, ýöne şondan az wagt soň onuň öňi alyndy. Ninewe söweşi 9/11-de öz nyşanlaýyn beýanyny tapdy, çünki şol ýerde Yslamyň kuwwatlanmagy kuwwatly perişdäniň Öz şöhraty bilen ýer ýüzüni ýagtylandyrmak üçin aşak inen wagty başlandy we habarçyny aňladýan ýyldyz hem gökden gaçdy. Ahyrky döwürde-de, ýekşenbe kanuny güýje girip, Yslam dininiň tüssesiniň Günüň ýüzüni tutmagy bilen Garaňky asyrlaryň ikinji döwri başlananda, Ninewe söweşi öz nyşanlaýyn beýanyny tapýar.
Exeter
Ekseter
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begin. The formation, or the setting up of the image, began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
Ýarygije çagyryşynyň habary Ekseterdäki çadyr ýygnagyna gelip ýetende, ýekşenbe kanuny nyşanlandyrylýar. Şonda haýwanyň keşbini dikeltmegiň soňky hereketleri başlanýar. Keşbiň kemala gelmegi, ýagny onuň dikeldilmegi, 9/11-de başlandy, emma döwrüň ahyrynda ýarygije çagyryşynyň yglan edilýän döwri hem keşbiň kemala gelmeginiň 9/11-de başlanan tutuş döwrüniň fraktalydyr. Başlangyç ahyry aňladýar. Birinji perişdäniň üçünji perişdäni nyşanlandyryşy ýaly, birinji bela hem üçünji belany nyşanlandyrýar. Möhürlenme döwrüniň ahyryndaky Ninewe söweşi başlangyçdaky Ninewe söweşini kesgitleýär. Ýekşenbe kanuny girizilende bolup geçýän Ninewe söweşi 9/11-de başlanan möhürlenme döwrüniň ahyrydyr, ýöne ol ýarygije çagyryşynyň yglan edilýän döwrüniň hem ahyrydyr. Şonuň üçin Ninewe söweşi Amerikanyň Birleşen Ştatlarynda haýwanyň keşbiniň kemala gelmegindäki soňky ädimleri kesgitleýän ýarygije çagyryşynyň yglan edilmeginiň başynda nyşanlandyrylýar, ýekşenbe kanuny girizilende bolsa, haýwanyň keşbiniň dünýäde kemala gelmeginiň başlangyç tapgyry başlanýar. Ninewe kyrkynjy aýatyň gizlin taryhynda dolulygyna amala aşýan dürli çyzyklary özara gabat getirýän açardyr.
We will proceed further in the next article.
Indiki makalada mundan beýläk dowam ederis.