627, 632 and 637

627, 632 va 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.

Tubsiz chohni ochadigan “kalit” — 632-yilda Muhammad vafot etishidan besh yil oldin, 627-yilda amalga oshgan Naynavo jangidir. Besh yil o‘tib, 637-yilda musulmon qo‘shinlari Naynavo jangida qatnashgan ikki buyuk superdavlatdan biri bo‘lgan Forsning poytaxtini egalladilar. Bu hodisa Yaqin Sharqdagi kuchlar muvozanatini keskin o‘zgartirdi. 627-yildagi Naynavo jangi Fors imperiyasining qudratini so‘ndirdi va o‘n yil o‘tib Fors imperiyasi barham topdi.

Humiliation—782

Tahqirlanish—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.

Muhammadning 632-yildagi vafotidan bir yuz ellik yil o‘tib, 782-yildagi Abbosiylar yurishi chog‘ida Abbosiylar qo‘shini (xabar qilinishicha, qariyb 95 000 kishi) Kichik Osiyodagi (hozirgi Turkiya) Vizantiya hududiga ulkan bosqin boshladi. Ular Bosfor bo‘g‘ozi orqali Konstantinopolning ro‘parasida joylashgan Xrisopolgacha yetib bordilar — shu tariqa Vizantiya poytaxtiga juda yaqin kelib qoldilar. Vizantiyaliklar, imperatrisa Irena boshchiligida, og‘ir mag‘lubiyatga uchradilar. Natijada Vizantiyaliklar tahqirli uch yillik sulhni imzolashga majbur bo‘ldilar; unga ko‘ra, ular har yili katta miqdorda xiroj (taxminan 70 000–90 000 oltin dinor) to‘lashga hamda ipak kiyimlar va garovga olingan kishilarni topshirishga rozi bo‘ldilar. Bu yurish VIII asr davomida Abbosiylarning Vizantiya yerlariga qilgan eng yirik va eng muvaffaqiyatli bostirib kirishlaridan biri edi. U Abbosiylar xalifaligining tobora ortib borayotgan qudratini va Vizantiya imperiyasining davom etayotgan tanazzulini namoyon etdi.

Five months

Besh oy

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.

Vahiy kitobining to‘qqizinchi bobida bir yuz ellik yilga teng bo‘lgan “besh oy” ikki marta tilga olinadi: bir marta beshinchi oyatda va yana o‘ninchi oyatda.

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.

Va ularga ularni o‘ldirish emas, balki besh oy davomida azoblash nasib etildi; va ularning azobi chayon odamni chaqqandagi azobga o‘xshar edi. O‘sha kunlarda odamlar o‘limni izlaydilar, ammo uni topa olmaydilar; o‘lishni istaydilar, ammo o‘lim ulardan qochadi. Chigirtkalarning qiyofalari jangga hozirlangan otlarga o‘xshar edi; ularning boshlarida go‘yo oltinga o‘xshash tojlar bor edi, yuzlari esa odam yuzlariga o‘xshar edi. Ularning sochlari ayollar sochidek, tishlari esa arslonlarning tishlaridek edi. Ular temir sovutga o‘xshash ko‘krak zirhlariga ega edilar; qanotlarining shovqini jangga chopayotgan ko‘p otlar qo‘shilgan aravalarning shovqinidek edi. Ularning dumlari chayon dumlariga o‘xshar, dumlarida nayzalari bor edi; va odamlarni besh oy davomida jarohatlash qudrati ularning dumlarida edi. Vahiy 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.

Vahiy kitobining to‘qqizinchi bobidagi beshinchi karnayda bir yuz ellik yildan iborat bo‘lgan ikkita alohida bashoratli davr mavjud. Birinchisi, Muhammadning 632-yildagi vafotidan Sharqiy Rim imperatrisi Irenaning 782-yildagi tahqirlanishigachadir. To‘qqizinchi bob Islomning yuksalishini nihoyatda batafsil tarzda belgilab beradi. 606-yilda qabilalarning birlashtirilishidan, 627-yildagi Nineviya jangigacha, Muhammadning 632-yildagi vafotigacha, so‘ng 637-yilda Forsning mag‘lubiyatigacha, Islomning yuksalishi va qulashi Xudoning bashoratli Kalomida sinchkovlik bilan kuzatib boriladi. Arabiston Islom dini azob-uqubatning birinchi bir yuz ellik yillik bashoratidagi kuchdir. Muhammadning 606-yilda qabilalarni birlashtirishi; so‘ng 627-yildagi Nineviyaning “kalit” jangi, undan keyin taxminan 628-yilda Muhammadning Fors va Rimning har ikkisining ham zavol topishi haqidagi bashorati, so‘ng esa 632-yildagi uning vafoti. Bu sanalar Islom yo‘nalishidagi voqealarning muayyan ketma-ketligini ifodalaydi.

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.

Muhammad 632-yilda vafot etganidan bir yuz ellik yil o‘tgach, Sharqiy Rimni to Konstantinopolgacha ortga surib borgan Islomning qudrat markazi Arabistondan Turkiyaga ko‘chdi. Birinchi vay Arabiston Islomini, ikkinchi vay esa Turkiya Islomini ifodaladi. Birinchi vay doirasida bir yuz ellik yillik ikkala vaqt bashorati ham Arabiston Islomı bilan Turkiya Islomı o‘rtasidagi farqni aniqlab beradi; xuddi shu haqiqatning birinchi va ikkinchi vay o‘rtasidagi farqda ham ifodalangani kabi.

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.

Birinchi yuz ellik yil Forsiyaning qulashidan boshlanib, Rimning Konstantinopol devorlari ichida qamalib qolishi bilan yakunlandi. Ikkinchi yuz ellik yillik davr Usmonning (Ottman deb ham ataladi) Nikomediyadagi g‘alabasi bilan boshlandi. Nikomediyadagi usmonli g‘alabasi Nikomediya qamalini (hozirgi İzmit, Turkiya) anglatadi; bu qamal 1333-yildan 1337-yilgacha davom etgan bo‘lib, o‘sha paytda Usmonli beyligining asoschisi Usmon I ning o‘g‘li Sulton Orhon G‘oziy muhim Vizantiya shahri bo‘lgan Nikomediyani qamal qilgan edi. Shahar bir necha yil qarshilik ko‘rsatdi, biroq oxir-oqibat ocharchilik va ta’minot yetishmasligi sababli 1337-yilda taslim bo‘ldi. Vizantiya garnizoniga Konstantinopolga chiqib ketishga ruxsat berildi. Nikomediya Kichik Osiyodagi (Anatoliyadagi) Vizantiyaning so‘nggi yirik tayanch nuqtalaridan biri edi. Uning qulashi amalda Vizantiyaning G‘arbiy Anatoliyaning katta qismi ustidan nazoratiga barham berdi. Bu g‘alaba usmonlilarga Bitiniyadagi hokimiyatini mustahkamlash va Bosfor bo‘g‘ozi tomon yanada kengayish imkonini berdi. Bu Konstantinopolning keyinchalik usmonlilar tomonidan zabt etilishiga (bu voqea bir asrdan ko‘proq vaqt o‘tib, 1453-yilda sodir bo‘lgan) olib borgan muhim bosqichlardan biri edi. Bu qamal ko‘pincha kichik usmonli beyligini yuksalib kelayotgan mintaqaviy qudratga aylantirgan dastlabki asosiy g‘alabalardan biri sifatida qaraladi.

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.

Birinchi karnay ichidagi ikkinchi bir yuz ellik yillik davr 1449-yil 27-iyulda yakunlanganda, so‘nggi Konstantin Sharqiy Rim taxtiga ko‘tarilish uchun islomiy sultondan ruxsat so‘radi va shu tariqa Vahiy 9-bobdagi ikki “besh oylik” davrning birinchi yuz ellik yilligi oxirida imperatoritsa Irina boshidan kechirgan tahqirni boshidan kechirdi. “Imperatoritsa Irina”ning, shuningdek “so‘nggi Konstantin”ning tahqirlanishi keyinchalik usmonlilarning tahqirlanishiga timsol bo‘ldi; ya’ni ikkinchi voy vaqt bashoratining yakunida ular Misr tahdididan himoya topish uchun Yevropaning to‘rt buyuk davlatidan panoh izladilar.

The Pantheon

Panteon

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.

Kashshoflar Doniyor sakkizinchi bob, o‘n birinchi oyatdagi “uning muqaddas joyining maskani yiqitildi” degan ibora Konstantin orqali amalga oshganini to‘g‘ri angladilar va o‘rgatdilar.

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.

Haqiqatan ham, u o‘zini hatto lashkar Amirigacha ulug‘ladi; uning tomonidan kundalik qurbonlik olib tashlandi va Uning muqaddas maskanining o‘rni qulatildi.

The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen and verse two is identifying the same events.

Bu yerda ko‘rsatilgan “ma’bad” Rim shahridagi Pantheon ma’badi edi va o‘sha ma’badning “o‘rni” Rim edi. Konstantin milodiy 330-yilda imperiyasining poytaxtini Konstantinopolga ko‘chirishni tanlaganida, Rim “yerga qulatildi”. O‘n birinchi oyat Vahiy kitobining o‘n uchinchi bobiga bog‘lanadi va ikkinchi oyat ayni o‘sha voqealarni ko‘rsatmoqda.

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.

Men ko‘rgan maxluq qoplonga o‘xshar edi, uning oyoqlari ayiqning oyoqlariday, og‘zi esa sherning og‘ziday edi; ajdaho unga o‘z qudratini, taxtini va buyuk hokimiyatini 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.

Ajdar butparast Rim edi, va butparast Rim 330-yilda poytaxtni sharqqa ko‘chirganida o‘z hokimiyatining “taxt”ini Rim cherkoviga topshirdi; shu tariqa papalik cherkovi mamnuniyat bilan foydalanib olgan bir hokimiyat bo‘shlig‘ini qoldirdi. Sharqiy Rimning davrini 330-yildan 1453-yilgacha boshlab ko‘rsak, Sharqiy Rim haqidagi bashoratning boshlanishida Rim shahri Konstantinning Rimni rad etishi bilan xor qilinganini ko‘ramiz. O‘sha xorlik 782-yilda, qiynoqlarning birinchi yuz ellik yilligi yakunida, imperatrisa Irina bilan takrorlandi. Bu xorliklarning ikkalasi ham oxirgi Konstantin tomonidan takrorlandi.

Peculiar Rise and Falls

G‘ayrioddiy Ko‘tarilishlar va Qulashlar

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.”

Vahiy kitobining to‘qqizinchi bobidagi beshinchi va oltinchi karnaylar sharqiy Rimning qulashi tafsilotlarini bayon etar ekan, ayni paytda Islomning yuksalishi va qulashini ham tarixan qayd etadi. Ilhom bizga Doniyor va Vahiy kitoblaridagi shohliklarning “yuksalishi va qulashi”ni o‘rganishni bildiradi. O‘sha shohliklar o‘zlarining o‘ziga xos “yuksalish va qulash”lari bilan bog‘liq alohida xususiyatlarga egadir. Yahudoning qulashi Quddusga qilingan uch hujum orqali yuzaga keldi. Ibroniylar Bobilga olib ketildilar va uch farmon ostida qaytib kelar edilar; ana shu farmonlar 1798 yildan 1844 yilgacha tarix sahnasiga kirib kelgan uch farishtaga olib borgan 2 300 yilni boshlab berar edi. Bobil bir kechada quladi. Rim parchalanib ketdi, va uning parchalanishi ichida Rimning ikki jihati g‘arbiy yoki sharqiy Rim joylashuvi ostida namoyon bo‘ldi. Doniyor o‘n birinchi bobining birinchi uchdan bir qismida Ptolemeylar imperiyasi va Salavkiylar imperiyasining yuksalishi va qulashi papa Rimining yuksalishi va qulashining timsolidir. Bu guvohlik shunchaki Aleksandr haqidagi hikoya va Yunonistonning parchalanishi haqidagi bayonning xulosasidir. Rimdan farqli o‘laroq, Yunoniston to‘rt qismga bo‘lindi, oqibatda esa ikki qismga aylandi. Rim sharq va g‘arbga bo‘lindi, shundan keyin g‘arbiy Rim payg‘ambarlikda uchga bo‘lingan holda ko‘rsatildi; bu Rimning uch tarkibli boshqaruvini ifodalaydi. Sharqiy Rimga kelsak, Konstantin o‘z shohligini uch o‘g‘li o‘rtasida bo‘lib berdi. Ravshanki, g‘arbiy va sharqiy Rim Rim cherkovi va Rim davlatini ifodalovchi parallel chiziqlardir. O‘sha ikki karra bo‘linish bilan birga yana uch karra bo‘linish ham mavjud. Yunoniston to‘rtdan ikkiga, Bobil bir kechada, Yahudo esa uch hujum orqali bo‘ldi. Islomga kelganda esa, ularning “yuksalishi” bir “bo‘shatib yuborilish” sifatida, “qulashi” esa bir “jilovlab qo‘yilish” sifatida tasvirlanadi.

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.

Ularning yuksalishi Muhammad bilan boshlandi va 1840-yil 11-avgustda ular jilovlandi. Ular qo‘yib yuborildi va darhol 9/11 da yana jilovlandi. Ular yaqinda 2023-yil 7-oktyabrda yana qo‘yib yuborildi va shundan beri G‘azoda jilovlanib turibdi. Islom yana qo‘yib yuboriladi, bu esa hayvonning surati o‘rnatilishini belgilaydi. Vahiy kitobining to‘qqizinchi bobidan o‘n birinchi bobigacha ifodalangan Islomning bashoratli tarix chizig‘i, uchinchi voyga oid Islomning bashoratli tarixini aniqlab beradi. “Uchinchi voyga oid Islomning bashoratli tarixi” yettinchi va shuningdek uchinchi farishta orqali ham ifodalangan. Yettinchi farishta surna chala boshlagan paytda, uchinchi farishta 1844-yil 22-oktyabrda keldi. Uchinchi farishta va uchinchi voy 9/11 da bashoratli tarixga kirib keldi. 9/11 dan yakshanba qonunigacha birinchi va ikkinchi voylarning bashoratli tarixi takrorlanib kelgan va hanuz takrorlanmoqda.

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.

Naynavo jangining “kaliti” Rim va Fors deb ataluvchi ikki qudratni Islom bilan bevosita va ajralmas bog‘liqlikka olib kiradi. Naynavo Muqaddas Yozuvning boshqa har qanday parchasidan ko‘ra G‘arbiy va Sharqiy Rimning izchil tanazzulini yanada ravshanroq ifodalaydi.

Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law the sixth kingdom falls, the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.

Hirod ajdarning ramzidir; u Rimni ifodalagan edi. Dunyoning oxirida ajdar — Birlashgan Millatlar Tashkilotidir. Yakshanba qonuni vaqtida oltinchi shohlik qulaydi, yettinchisi boshlanadi, biroq ular o‘zlarining shohligini sakkizinchi shohlikka aynan o‘z tug‘ilgan kun bazmida beradilar. Yettinchi shohlik endigina tug‘ilgan bo‘ladi va darhol o‘z shohligini Bobil fohishasiga bir soatga berishga rozi bo‘ladi; bu hol Hirodning Salomega o‘z shohligining yarmigacha va’da qilgani orqali timsollashtirilgan.

Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represents church craft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.

Aynan Qo‘shma Shtatlar qulagan joyda, Birlashgan Millatlar Tashkiloti tug‘iladi va uch tomonlama ittifoq amalga oshiriladi. Hirod — ajdahodir, Hirodiya esa papalikdir, Qo‘shma Shtatlar esa Salomedir. Hirod g‘ayriqonuniy nikoh ittifoqida edi, chunki u o‘z birodarining xotini bilan turmush qurgan edi; va bashorat darajasida u Salome bilan qon-qarindoshlik jihatidan buzuq munosabatda edi, chunki u raqsga tushayotganida unga shahvat bilan qaragani ravshandir. Ajdaho ham ona bilan, ham qiz bilan munosabatdadir. G‘arbiy va sharqiy Rim mos ravishda cherkov siyosati va davlat siyosatini ifodalashini aniqlaganingizda, buni ko‘rish muhimdir. Muqaddas Kitob bashoratidagi to‘rtinchi shohlik bo‘lgan Rim, bashoratan papalikni taxtga o‘tqazdi va shu orqali u papalikni yana bir bor taxtga o‘tqazadigan Qo‘shma Shtatlarga timsol bo‘ldi.

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.

G‘arbiy Rimning 330-yildan 476-yilgacha bo‘lgan bosqichma-bosqich halokati Qo‘shma Shtatlarning 1798-yildan yakshanba qonunigacha bo‘lgan bosqichma-bosqich halokatini ifodalaydi. “330” yili va “1798” yili ikkalasi ham Doniyor kitobida “belgilangan vaqt” yoki “oxirzamon vaqti” deb ataladigan bashoratli belgilaridir. 330-yil g‘arbiy va sharqiy Rimning boshlanishlarini belgilaydi. Har ikkalasining yakuni Rim yetakchisining tahqirlanishidir, xuddi Konstantin boshida Rim shahrini tahqirlagani kabi. 476-yil bashoratli bir davrning oxiri bo‘lib, u Rimning nufuzli siyosiy tuzilmasi uch bosqich ostida qanday parchalanib ketganini ko‘rsatadi. 330-yilda shahar rad etilishi bilan boshlangan bir davrdan keyin ularning butun siyosiy tuzilmasining tahqirlanishi yuz berdi — qadimgi Rimning asosiy faxr manbai bo‘lgan ularning ulug‘vor respublikasi parchalab tashlandi va oxir-oqibat 476-yilga yetib keldi; o‘shanda Rim ustidan hukmronlik qiladigan, asl Rim naslidan bo‘lgan birorta ham hukmdor endi bo‘lmas edi. 330-yilda boshlanadigan Rimning ikki yo‘nalishi va bu ikki yo‘nalish bayon etilgan parcha, shuningdek, besh oylik ikki bashoratli yo‘nalishni ham o‘z ichiga oladi. G‘arbiy Rimning yo‘nalishi bosqichma-bosqich tahqirlanish bilan boshlanib, bosqichma-bosqich tahqirlanish bilan tugaydi. Sharqiy Rimning yo‘nalishi ham bosqichma-bosqich tahqirlanish bilan boshlanib, 1449-yilda bosqichma-bosqich tahqirlanish bilan tugaydi; o‘sha paytda so‘nggi Konstantin hukmronlik qilish uchun ruxsat so‘ragan edi.

One of the five month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia the other Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449, begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation and 1453 the walls come down and a kingdom ends.

Besh oylik davrlardan biri arab Islomining bashorat markazi sifatidagi yakuniga va 782-yilda turk Islomining boshlanishiga olib keladi. O‘sha sanada imperatritsa Irina tahqirlanadi; bu, ikkinchi besh oylik bashoratning oxirida Oxirgi Konstantinning tahqirlanishiga muvofiq keladi. O‘n besh oyatdan iborat bitta rivoyat ichida ikkita besh oylik bashorat mavjud. Ulardan biri Arabiston Islomining tarixini, boshqasi esa Turkiya Islomini tasvirlaydi. Ikkalasi ham sharqiy Rimning tahqirlanishi bilan yakun topadi. Bashoratlardan birining xulosasi bir ayolning tahqirlanishi orqali, ikkinchisiniki esa bir erkakning tahqirlanishi orqali amalga oshdi. Satr ortidan satr ular sharqiy Rim cherkovi va davlatining tahqirlanishini ko‘rsatadi. Har ikkala tahqirlash ham birinchi voy Islomining oqibatida yuzaga keladi. 1449-yilda Oxirgi Konstantinning tahqirlanishi 1453-yilda Konstantinopol devorlari qulab tushishi bilan tugaydigan to‘rt yillik davrni boshlaydi. 1449 tahqirlanishni, 1453 esa devorlarning qulashini va bir saltanatning yakun topishini anglatadi.

Death of Mohammed

Muhammadning vafoti

One of the two five-month periods begins with the death of Mohammed, who is identified as the “king that was over them” in verse eleven.

Ikki besh oylik davrdan biri o‘n birinchi oyatda «ular ustidan hukmron bo‘lgan podshoh» deb ta’riflangan Muhammadning vafoti bilan boshlanadi.

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.

Ularning ustidan bir podshoh bor edi; u tubsizlik qaʼrining farishtasidir. Uning ismi ibroniy tilida Abaddon, yunon tilida esa uning nomi Apollyondir.

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.

Ularning ustidagi podshoh Muhammad edi, chunki u birinchi oyatda shu tariqa aniqlab berilgan; demak, u Islomdagi boshqa bir shaxs emas; u podshoh Muhammaddir, podshoh esa shohlikni anglatadi, Islom esa Muhammadning shohligidir.

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.

Va beshinchi farishta karnay chaldi, men osmondan yerga qulagan bir yulduzni ko‘rdim; va unga tubsizlik qudug‘ining kaliti berildi. U tubsizlik qudug‘ini ochdi; va quduqdan ulkan pechning tutunidek bir tutun ko‘tarildi; va quduqning tutuni sababli quyosh ham, havo ham qoraydi. Va tutun ichidan yer ustiga chigirtkalar chiqib keldi; va ularga yerning chayonlari qanday qudratga ega bo‘lsa, shunday qudrat berildi. Vahiy 9:1–3.

The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king was given the key to open the bottomless pit and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identifies the rise of a bottomless pit power.

Uchinchi voy ichida birinchi va ikkinchi voylarning takrorlanishi, uchinchi farishta ichida birinchi va ikkinchi farishtalarning takrorlanishiga parallel keladi. Shoh bo‘lgan Muhammadga tubsizlik qudug‘ini ochish kaliti berildi, va 9/11 uchinchi farishta qachon quvvatlantirilishini aniqlab beradi. Shundan so‘ng, qudratli Farishta sifatida Masih Balaamning birinchi zarbasi bashoratli tarixda yetib kelgan paytda tushib keldi. Keyin tubsizlik qudug‘i ochildi va Islom yana jahon tarixining bir mavzusiga aylandi. So‘ng Masih O‘z xalqini Yeremiyoning qadimiy yo‘llariga qaytardi va uchinchi voy hamda uchinchi farishtaning xabari jaranglay boshladi. 2015-yilda Tramp prezidentlikka nomzod bo‘lish niyatini e’lon qildi, shu tariqa globalist ajdaho kuchlarini qo‘zg‘atdi, va shundan keyin tubsizlik qudug‘i ateizmni chiqarib yubordi; bu esa oxir-oqibat Trampni Sodom va Misr ko‘chalarida o‘ldirdi. Yakshanba qonuni vaqtida yettitasidan bo‘lgan sakkizinchi hayvon tubsizlik qudug‘idan chiqadi. Bir yuz qirq to‘rt ming kishining muhrlanish davrining boshlanishi ham, tugashi ham tubsizlik qudug‘i qudratining ko‘tarilishini aniqlab beradi.

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.

Sen ko‘rgan mahluq avval bor edi, hozir esa yo‘q; u tubsiz chuqurlikdan chiqib keladi va halokatga ketadi. Yer yuzida yashovchilar esa, dunyo yaratilganidan beri nomlari hayot kitobiga yozilmaganlar, avval bor bo‘lgan, hozir yo‘q bo‘lgan, ammo yana mavjud bo‘ladigan mahluqni ko‘rganlarida, hayratga tushadilar. Vahiy 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.

Islom 11-sentabrda tubsiz jarlikni ochgan va yakshanba qonuni paytida tubsiz jarlikni ochadigan kalitdir. Muhrlash davrining o‘rtasida globalizmning ajdarho-mahluqi ham tubsiz jarlikdan chiqib keldi.

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.

Va ular o‘z shahodatlarini tugatganlarida, tubsizlikdan ko‘tarilib chiqadigan mahluq ularga qarshi urush qiladi, ularni yengadi va o‘ldiradi. Vahiy 11:7.

The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants that allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.

Tubsiz chuqurlikdan chiqqan bir qudratning uchala yo‘l belgilarini ochadigan kalit Islom saltanatining podshohi Muhammadga berildi. 627-yildagi Naynava jangi ikki qudrat o‘rtasidagi jangni ifodaladi; bu jang har ikkala jang qiluvchining qudratini holdan toydirdi va natijada Islomning hokimiyatga tez ko‘tarilishiga yo‘l ochdi. Kalit 9/11 kuni burildi va Islomning yuksalishi boshlandi, garchi ko‘p o‘tmay u jilovlab qo‘yilgan bo‘lsa ham. Naynava jangi 9/11 da o‘z timsolini topdi, chunki u yerda Islomning yuksalishi qudratli farishta O‘z ulug‘vorligi bilan yer yuzini yoritish uchun tushayotgan paytda boshlandi, va “yulduz”, ya’ni “xabarchi” ma’nosini anglatadigan zot ham osmondan qulab tushdi. Naynava jangi, shuningdek, oxirida ham o‘z timsolini topadi: yakshanba qonuni kelib, Islom dini tutuni quyoshni to‘sib qo‘yar ekan, Qorong‘u asrlarning ikkinchi davri boshlanadi.

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 begins. The formation, or the setting up of the image began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time, identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law, is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation, that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.

Yakshanba qonuni, yarim tunda yangragan faryod xabari Exeter lager yig‘iniga yetib kelganida tipologik tarzda ifodalanadi. Shunda mahluqning surati o‘rnatilishining yakuniy harakatlari boshlanadi. Suratning shakllanishi, ya’ni uning o‘rnatilishi 9/11 da boshlangan edi, biroq davrning oxirida — yarim tunda yangragan faryodning e’lon qilinishi davri — 9/11 da boshlangan suratning shakllanishining butun davrining ham fraktali hisoblanadi. Boshlanish oxirni ifodalaydi. Birinchi qayg‘u uchinchi qayg‘uni tipologik tarzda ko‘rsatganidek, birinchi farishta ham uchinchi farishtani tipologik tarzda ko‘rsatadi. Muhrlash vaqtining oxiridagi Naynavo jangi, boshlanishdagi Naynavo jangini aniqlab beradi. Yakshanba qonunidagi Naynavo jangi, 9/11 da boshlangan muhrlash vaqtining oxiridir, biroq u ayni paytda yarim tunda yangragan faryodning e’lon qilinishi davrining ham oxiridir. Shunday ekan, Naynavo jangi yarim tunda yangragan faryod e’loni boshida tipologik tarzda ifodalanadi; bu esa Amerika Qo‘shma Shtatlarida mahluq surati shakllanishining yakuniy bosqichlarini aniqlab beradi, va Yakshanba qonunida dunyoda mahluq surati shakllanishining boshlanishi yuz beradi. Naynavo — qirqinchi oyatning yashirin tarixida o‘zining mukammal bajo bo‘lishini topadigan turli yo‘nalishlarni bir-biriga moslaydigan kalitdir.

We will proceed further in the next article.

Biz keyingi maqolada davom etamiz.