The Hidden History of Verse Forty - Number Seventeen

627, 632 and 637

627, 632 àti 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.

“Bọ́tìnnì” tí ń ṣí kòtò àìlópin ni ogun Ninefe, èyí tí ó ṣẹ ní ọdún 627, ọdún márùn-ún kí Mohammed tó kú ní 632. Ọdún márùn-ún lẹ́yìn náà, ní 637, àwọn ọmọ-ogun Mùsùlùmí gba olú-ìlú Persia, ọ̀kan nínú àwọn agbára ńlá méjèèjì tí wọ́n kópa nínú ogun Ninefe. Ìṣẹ̀lẹ̀ yìí yí ìwọ̀ntúnwọ̀nsì agbára padà gidigidi ní Àárín Gbùngbùn Ìlà Oòrùn. Ogun Ninefe ní 627 rẹ́ agbára Ilẹ̀-ọba Persia kúrò, àti ọdún mẹ́wàá lẹ́yìn náà Ilẹ̀-ọba Persia parí.

Humiliation—782

Ìtẹ́nilórúkọ—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.

Ọgọ́rùn-ún àti àádọ́ta ọdún lẹ́yìn ikú Mohammed ní ọdún 632, nínú Ìpolongo Abbasid ti ọdún 782, ọmọ-ogun Abbasid (gẹ́gẹ́ bí a ṣe ròyìn, wọ́n tó nǹkan bí ẹgbẹ̀rún márùn-ún-dín-lọ́gọ́rùn-ún [95,000] ọkùnrin) bẹ̀rẹ̀ ìkógun ńlá sí ilẹ̀ Byzantine ní Asia Minor (Tọ́kì òde òní). Wọ́n tẹ̀síwájú lọ títí dé Chrysopolis, ní tààrà kọjá Ọ̀nà Òkun Bosporus láti Constantinople—wọ́n sì sún mọ́ olú-ìlú Byzantine gan-an. Àwọn Byzantine, lábẹ́ Aláboyún Irene, jìyà ìṣẹ́gun líle. Nítorí èyí, a fi agbára mú àwọn Byzantine láti fọwọ́ sí àdéhùn ìdádúró ogun onítàkùn ọdún mẹ́ta tí ó kún fún ìtẹ́jú-sílẹ̀, ní fífaramọ́ láti máa san owó orí ọdún púpọ̀ (nǹkan bí ẹgbẹ̀rún méje [70,000] sí ẹgbẹ̀rún mẹ́sàn-án [90,000] dínárì wúrà) àti láti fi àwọn aṣọ síliki àti àwọn ìdógòṣìlẹ̀ lé wọn lọ́wọ́. Ìpolongo yìí jẹ́ ọ̀kan lára àwọn ìwọ̀lú Abbasid tí ó tóbi jùlọ tí ó sì ṣàṣeyọrí jùlọ sí ilẹ̀ Byzantine ní ọ̀rúndún kẹjọ. Ó fi agbára Kalifate Abbasid tí ń pọ̀ sí i hàn, àti ìrẹ̀wẹ̀sì Ilẹ̀ Ọba Byzantine tí ń bá a lọ.

Five months

Oṣù márùn-ún

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.

Nínú Ìfihàn orí kẹ́sàn-án, “oṣù márùn-ún” tí ó dọ́gba pẹ̀lú ọgọ́rùn-ún ọdún àti àádọ́ta ọdún ni a mẹ́nuba lẹ́ẹ̀mejì; lẹ́ẹ̀kan nínú ẹsẹ̀ karùn-ún, àti lẹ́ẹ̀kansi nínú ẹsẹ̀ kẹwàá.

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.

A sì fi fún wọn pé kí wọn má pa wọn, bí kò ṣe pé kí a fi ìyà jẹ wọn ní oṣù márùn-ún: ìyà wọn sì rí bí ìyà àkekèé, nígbà tí ó bá ta ènìyàn. Ní ọjọ́ wọ̀nyẹn ni àwọn ènìyàn yóò máa wá ikú, wọn kì yóò sì rí i; wọn yóò sì máa fẹ́ kú, ikú yóò sì sá kúrò lọ́dọ̀ wọn. Ìrísí àwọn eṣú náà sì dàbí ẹṣin tí a pèsè sílẹ̀ fún ogun; lórí orí wọn sì wà bí ẹni pé adé tí ó dàbí wúrà, ojú wọn sì dàbí ojú ènìyàn. Wọn sì ní irun bí irun obìnrin, eyín wọn sì dàbí eyín kìnnìún. Wọn sì ní àwo-àyà bí àwo-àyà irin; ariwo ìyẹ́ wọn sì dàbí ariwo kẹ̀kẹ́-ogun tí ẹṣin púpọ̀ ń sáré lọ sí ogun. Wọn sì ní ìrù bí ti àkekèé, oró sì wà nínú ìrù wọn: agbára wọn sì ni láti ṣe ènìyàn ní ibi ní oṣù márùn-ún. Ìfihàn 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.

Àkókò àsọtẹ́lẹ̀ méjì ọ̀tọ̀ọ̀tọ̀ ti ọgọ́rùn-ún ọdún àti àádọ́ta wà nínú fèrè karùn-ún ti Ìfihàn orí kẹsàn-án. Àkọ́kọ́ jẹ́ láti ikú Mohammed ní ọdún 632 títí dé ìtìjú tí a fi ba Empress Irene ti Róòmù Ìlà Oòrùn ní ọdún 782. Orí kẹsàn-án ṣe ìdánimọ̀ ìdìde Islam ní ọ̀nà tí ó kún fún ẹ̀kúnrẹ́rẹ́ gan-an. Láti ìṣọ̀kan àwọn ẹ̀yà ní ọdún 606, sí ogun Nineveh ní ọdún 627, sí ikú Mohammed ní ọdún 632, lẹ́yìn náà sí ìṣẹ́gun lórí Persia ní ọdún 637, ìdìde àti ìṣubú Islam ni a tọpasẹ̀ pẹ̀kipẹ̀ki nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Islam ti Arabia ni agbára nínú àsọtẹ́lẹ̀ àkọ́kọ́ ti ìyà fún ọgọ́rùn-ún ọdún àti àádọ́ta. Ìṣọ̀kan àwọn ẹ̀yà nípasẹ̀ Mohammed ní ọdún 606; lẹ́yìn náà ogun “kókó” Nineveh ní ọdún 627, tí àsọtẹ́lẹ̀ Mohammed nípa ìparun Persia àti Róòmù méjèèjì ní nǹkan bí ọdún 628 tẹ̀ lé e, lẹ́yìn náà dé ikú rẹ̀ ní ọdún 632. Àwọn ọdún wọ̀nyí ṣàfihàn àtẹ̀lé àwọn ìṣẹ̀lẹ̀ kan pàtó nínú ìtàn Islam.

One hundred and fifty years after Mohammed died in 632, the power-base of Islam changed from Arabia to Turkey, as it drove Eastern Rome all the way back to Constantinople. The first woe represented the Islam of Arabia, and the second woe represented the Islam of Turkey. Within the first woe, both one-hundred-and-fifty-year time prophecies identify the distinction between Islam of Arabia and Islam of Turkey, just as is represented in the distinction of the same truth between the first and second woe.

Lẹ́yìn ọdún ọgọ́rùn-ún kan àti àádọ́ta lẹ́yìn tí Mohammed kú ní ọdún 632, àárín agbára Islam yí padà láti Arabia sí Turkey, bí ó ti lé Rome ti Ìlà Oòrùn padà títí dé Constantinople. Ègbé àkọ́kọ́ dúró fún Islam ti Arabia, àti ègbé kejì dúró fún Islam ti Turkey. Nínú ègbé àkọ́kọ́, àwọn àsọtẹ́lẹ̀ àkókò ọdún ọgọ́rùn-ún kan àti àádọ́ta méjèèjì fi ìyàtọ̀ tó wà láàárín Islam ti Arabia àti Islam ti Turkey hàn, gẹ́gẹ́ bí a ti fi hàn nínú ìyàtọ̀ òtítọ́ kan náà láàárín ègbé àkọ́kọ́ àti ègbé kejì.

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.

Ọgọ́rùn-ún ọdún àkọ́kọ́ àti àádọ́ta bẹ̀rẹ̀ pẹ̀lú ìparun Pérsia, ó sì parí nígbà tí a dí Róòmù mọ́ láàrín ògiri Constantinople. Àkókò kejì ti ọgọ́rùn-ún ọdún àti àádọ́ta bẹ̀rẹ̀ pẹ̀lú ìṣẹ́gun Osman (tí a tún ń pè ní Ottman) ní Nicomedia. Ìṣẹ́gun Ottoman ní Nicomedia ń tọ́ka sí Ìdótì Nicomedia (İzmit ti òde òní, ní Tọ́kì), èyí tí ó ṣẹlẹ̀ láti ọdún 1333 sí 1337 nígbà tí Sultan Orhan Gazi (ọmọ Osman I, olùdásílẹ̀ Ottoman Beylik), gbé ìdótì kalẹ̀ sí ìlú Byzantium pàtàkì náà, Nicomedia. Ìlú náà fara da a fún ọ̀pọ̀ ọdún, ṣùgbọ́n ní ìkẹyìn ó jọwọ́ ara rẹ̀ ní ọdún 1337 nítorí ebi àti àìní ohun èlò ìpèsè. A gba àwọn ọmọ-ogun olùṣọ́ Byzantium láàyè láti lọ sí Constantinople. Nicomedia jẹ́ ọ̀kan lára àwọn ibi agbára pàtàkì Byzantium tó kẹ́yìn ní Asia Minor (Anatolia). Ìṣubú rẹ̀ fi opin sí ìṣàkóso Byzantium ní púpọ̀ jùlọ nínú apá ìwọ̀-oòrùn Anatolia. Ìṣẹ́gun yìí jẹ́ kí àwọn Ottoman lè fi agbára wọn múlẹ̀ ní Bithynia, kí wọ́n sì túbọ̀ fìfẹ́ síwájú lọ sí ọ̀nà òkun Bosporus. Ó jẹ́ ìgbésẹ̀ pàtàkì púpọ̀ sí ìṣẹ́gun Ottoman lórí Constantinople ní ìkẹyìn (èyí tí ó ṣẹlẹ̀ ju ọgọ́rùn-ún ọdún kan lọ lẹ́yìn náà, ní 1453). A sábà máa wo ìdótì náà gẹ́gẹ́ bí ọ̀kan lára àwọn ìṣẹ́gun àkọ́kọ́ pàtàkì tí ó yí Ottoman beylik kékeré náà padà sí agbára agbègbè kan tí ń dìde.

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.

Nígbà tí àkókò kejì ọdún ọgọ́rùn-ún-dín-lọ́gọ́rin [150] náà láàárín ìpè àkọ́kọ́ parí ní ọjọ́ 27 Oṣù Keje, 1449, Constantine ẹni ìkẹyìn wá ìyọ̀ǹda lọ́wọ́ sultani Íslámù láti gòkè sí ìtẹ́ Róòmù Ìlà Oòrùn; báyìí ni ó ṣe jìyà ìtìjú kan náà tí Empress Irene jìyà rẹ̀ ní òpin ọdún ọgọ́rùn-ún-dín-lọ́gọ́rin àkọ́kọ́ [150] nínú àkókò “oṣù márùn-ún” méjì ti Ìfihàn orí kẹsàn-án. Ìtìjú ‘Empress Irene’ àti pẹ̀lú ti ‘Constantine ẹni ìkẹyìn’ jẹ́ àpẹẹrẹ-tẹ́lẹ̀ ti ìtìjú tí ó wáyé lẹ́yìn náà sí àwọn Ottoman, nígbà tí, ní ìparí àsọtẹ́lẹ̀ àkókò ti ègbé kejì, wọ́n wá ààbò lọ́wọ́ agbára ńlá mẹ́rin ti Yúróòpù kúrò nínú ìhalẹ̀ Egypt.

The Pantheon

Pántíónì

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.

Àwọn aṣáájú-ọ̀nà náà lóye dáadáa, wọ́n sì kọ́ni ní tòótọ́ pé gbolohun náà, “a sì sọ ibi mímọ́ rẹ̀ lulẹ̀,” nínú Dáníẹ́lì orí kẹjọ ẹsẹ̀ kọkànlá, ni Kọ́ńsítáńtínù mú ṣẹ.

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.

Bẹ́ẹ̀ ni, ó gbé ara rẹ̀ ga títí dé ọ̀dọ̀ olórí ogun náà, nípasẹ̀ rẹ̀ ni a sì ti mú ẹbọ ìgbà gbogbo kúrò, a sì ti wó ibi ibi mímọ́ rẹ̀ lulẹ̀.

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.

“ibi mímọ́” tí a dá mọ̀ níhìn-ín ni tẹ́ńpìlì Pantheon ní ìlú Róòmù, àti “ibi” tẹ́ńpìlì náà ni Róòmù. A “wó Róòmù lulẹ̀” nípasẹ̀ Constantine nígbà tí ó yàn láti gbé olú-ìlú ìjọba rẹ̀ lọ sí Constantinople ní ọdún 330. Ẹsẹ̀ kọkànlá ní ìsopọ̀ pẹ̀lú Ìfihàn orí kẹtàlá, àti pé ẹsẹ̀ kejì ń tọ́ka sí àwọn ìṣẹ̀lẹ̀ kan náà.

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.

Ẹranko tí mo sì rí dàbí ẹkùn; ẹsẹ̀ rẹ̀ sì rí bí ẹsẹ̀ béárì, ẹnu rẹ̀ sì dàbí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un.

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.

Àjà náà ni Róòmù keferi, àti pé Róòmù keferi fi “ìtẹ́” àṣẹ rẹ̀ lé ìjọ Róòmù lọ́wọ́ ní ọdún 330, nígbà tí ó kó olú-ìlú sí ìlà-oòrùn, báyìí sì fi ààyè àìsí agbára sílẹ̀, èyí tí ìjọ papalù fi ayọ̀ lo láǹfààní rẹ̀. Nígbà tí a bá bẹ̀rẹ̀ ìlà ìtàn Róòmù ìlà-oòrùn láti ọdún 330 títí dé 1453, a rí i pé ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ Róòmù ìlà-oòrùn, ìlú Róòmù ni a fi sí ipò ìtìjú nípasẹ̀ kí Kọ́ńsítáńtínù kọ Róòmù sílẹ̀. Ìtìjú náà ni a tún ṣe pẹ̀lú Empress Irene ní ọdún 782, ní ìparí ọgọ́rùn-ún ọdún kan àádọ́ta àkọ́kọ́ ti ìyà. Gbogbo àwọn ìtìjú wọ̀nyẹn ni a tún ṣe nípasẹ̀ Kọ́ńsítáńtínù ẹni ìkẹyìn.

Peculiar Rise and Falls

Ìdàgbàsókè àti Ìṣubú Àrà òtò

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.”

Ipè karùn-ún àti ikẹfà nínú Ìfihàn orí kẹsàn-án ń pèsè àwọn àlàyé nípa ìṣubú Róòmù ìlà-oòrùn, nígbà kan náà wọ́n sì tún ń ṣàkọsílẹ̀ ìdìde àti ìṣubú Ìsílámù. Ìmísí ń jẹ́ kí a mọ̀ pé a gbọ́dọ̀ kẹ́kọ̀ọ́ “ìdìde àti ìṣubú” àwọn ìjọba inú àwọn ìwé Dáníẹ́lì àti Ìfihàn. Àwọn ìjọba wọ̀nyí ní àwọn àbùdá tiwọn tí ó yàtọ̀, tí a fi mọ̀ wọ́n pẹ̀lú “ìdìde àti ìṣubú” àrà ọ̀tọ̀ wọn. Ìṣubú Júdà ni a mú wá nípasẹ̀ ìkọlù mẹ́ta sí Jerúsálẹ́mù. A kó àwọn Hébérù lọ sí Bábílónì, wọn yóò sì padà wá lábẹ́ àwọn àṣẹ mẹ́ta, èyí tí yóò bẹ̀rẹ̀ ọdún 2,300 tí ó yọrí sí dídé àwọn áńgẹ́lì mẹ́ta sínú ìtàn láti 1798 títí dé 1844. Bábílónì ṣubú ní alẹ́ kan ṣoṣo. Róòmù tú ká, àti nínú ìtúká rẹ̀ ni a fi àwọn apá méjì Róòmù hàn ní abẹ́ ipò Róòmù ìwọ̀-oòrùn tàbí Róòmù ìlà-oòrùn. Ìdìde àti ìṣubú ìjọba Ptolemaic àti ìjọba Seleucid nínú ìdá mẹ́ta àkọ́kọ́ Dáníẹ́lì mọ́kànlá jẹ́ àpẹẹrẹ ìdìde àti ìṣubú Róòmù papal. Ẹ̀rí náà jẹ́ ní ṣókí ìpinnu ìtàn Alẹkisáńdà àti ìtúká Giriki. Kò dàbí Róòmù, Giriki pín sí apá mẹ́rin tí ní ìkẹyìn di méjì. Róòmù pín sí ìlà-oòrùn àti ìwọ̀-oòrùn, lẹ́yìn náà a sì tún pín Róòmù ìwọ̀-oòrùn ní ti wòlíì sí mẹ́ta, tí ó ń ṣojú ìjọba onípele mẹ́ta ti Róòmù. Ní ti Róòmù ìlà-oòrùn, Kọ́ńsítáńtínì pín ìjọba rẹ̀ fún àwọn ọmọkùnrin rẹ̀ mẹ́ta. Ó hàn gbangba pé Róòmù ìwọ̀-oòrùn àti Róòmù ìlà-oòrùn jẹ́ àwọn ìlà tó jọra tí ń ṣojú ìjọ Roman àti ìpínlẹ̀ Roman. Pẹ̀lú ìpín méjì yẹn ni ìpín mẹ́ta mìíràn tún wà. Giriki jẹ́ mẹ́rin sí méjì, Bábílónì jẹ́ alẹ́ kan, Júdà jẹ́ ìkọlù mẹ́ta. Ní ti Ìsílámù, “ìdìde” wọn ni a ṣàfihàn gẹ́gẹ́ bí “ìtúsílẹ̀” àti “ìṣubú” wọn jẹ́ “ìdènà.”

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.

Ìgbélárugẹ wọn bẹ̀rẹ̀ pẹ̀lú Mohammed, a sì dìwọ́n mọ́lẹ̀ ní August 11, 1840. A tú wọn sílẹ̀, a sì tún dìwọ́n mọ́lẹ̀ lẹ́sẹ̀kẹsẹ̀ ní 9/11. Láìpẹ́ yìí ni a tún tú wọn sílẹ̀ ní October 7, 2023, àti láti ìgbà náà ni a ti dìwọ́n mọ́lẹ̀ ní Gaza. A ó tún tú Islam sílẹ̀ lẹ́ẹ̀kansi láti samisi ìdásílẹ̀ àwòrán ẹranko náà. Ìlà ìtàn àsọtẹ́lẹ̀ Islam tí a ṣàfihàn nínú orí kẹsàn-án sí kẹ́kọ̀ọ́kanlá nínú ìwé Ìfihàn, ń dá ìtàn àsọtẹ́lẹ̀ Islam ti ègbẹ́ kẹta mọ̀. “Ìtàn àsọtẹ́lẹ̀ Islam ti ègbẹ́ kẹta” ni a tún ṣàfihàn nípasẹ̀ angẹli keje àti pẹ̀lú angẹli kẹta. Angẹli kẹta dé ní October 22, 1844 nígbà tí angẹli keje bẹ̀rẹ̀ sí í fun ipè. Angẹli kẹta àti ègbẹ́ kẹta wọ inú ìtàn àsọtẹ́lẹ̀ ní 9/11. Láti 9/11 títí dé òfin Sunday, ìtàn àsọtẹ́lẹ̀ ègbẹ́ àkọ́kọ́ àti ègbẹ́ kejì ti ń tún ara rẹ̀ ṣe, ó sì ṣì ń tún ara rẹ̀ ṣe.

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.

“Bọ́tìnì” ogun Nínéfè fa agbára méjì, Róòmù àti Pẹ́ṣíà, sínú ìsopọ̀ tààrà tí a kò lè yà sọ́tọ̀ pẹ̀lú Ìsílámù. Nínéfè fi ìparun tí ń tẹ̀ síwájú ti Róòmù ìwọ̀-oòrùn àti Róòmù ìlà-oòrùn hàn ní kedere ju ẹsẹ Ìwé Mímọ́ mìíràn lọ.

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.

Herodu jẹ́ àpẹẹrẹ ejòńlá; ó ń ṣojú fún Róòmù. Ejòńlá náà ní ìparí ayé ni Àjọ Ìṣọ̀kan Àgbáyé. Ní òfin Ọjọ́ Àìkú, ìjọba kẹfà ṣubú, ìjọba keje bẹ̀rẹ̀, ṣùgbọ́n wọ́n fi ìjọba wọn fún ìjọba kẹjọ ní ayẹyẹ ọjọ́ ìbí tiwọn gan-an. Ìjọba keje ṣẹ̀ṣẹ̀ bí i, ó sì gba lẹ́sẹ̀kẹsẹ̀ láti fi ìjọba rẹ̀ fún àgbèrè Bábílónì fún wákàtí kan, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa Herodu tí ó ṣe ìlérí fún Salome títí dé ìdajì ìjọba rẹ̀.

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.

Ní ibi gan-an tí Orílẹ̀-èdè Amẹ́ríkà ti ṣubú ni Ajo Àwọn Orílẹ̀-èdè ní Ìṣọ̀kan ti bí, tí a sì mú ìṣọ̀kan mẹ́tẹ̀ẹ̀ta náà ṣẹ. Hẹrọdu ni dragoni, Hẹrọdia sì ni ìjọ póòpù, Amẹ́ríkà sì ni Sálómè. Hẹrọdu wà nínú àdéhùn ìgbéyàwó àìlòfin, nítorí ó ti fẹ́ aya arákùnrin rẹ̀, àti pé ní ìpele àsọtẹ́lẹ̀ ó wà nínú ìbálòpọ̀ ẹ̀jẹ̀ pẹ̀lú Sálómè, nítorí ó hàn gbangba pé ó ń fẹ́ràn rẹ̀ ní ìfẹ́kúfẹ̀ẹ́ bí ó ti ń jó. Dragoni náà ní ìbáṣepọ̀ pẹ̀lú ìyá àti ọmọbìnrin náà méjèèjì. Èyí ṣe pàtàkì láti rí nígbà tí o bá pinnu pé Róòmù ìwọ̀-oòrùn àti Róòmù ìlà-oòrùn dúró fún ọgbọ́n ìjọ àti ọgbọ́n ìṣàkóso ìpínlẹ̀ lẹ́sẹ̀sẹ̀. Róòmù, ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, fi ìjọ póòpù lórí ìtẹ́ ní ìpele àsọtẹ́lẹ̀, nípa ṣíṣe bẹ́ẹ̀ sì ni ó ṣàpẹẹrẹ Amẹ́ríkà tí yóò tún fi ìjọ póòpù lórí ìtẹ́ lẹ́ẹ̀kansi.

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.

Ìparun tí ó ń tẹ̀síwájú ti Róòmù ìwọ̀-oòrùn láti ọdún 330 títí dé 476 dúró fún ìparun tí ó ń tẹ̀síwájú ti Orílẹ̀-Èdè Amẹ́ríkà láti 1798 títí dé òfin Ọjọ́ Àìkú. Ọdún “330” àti ọdún “1798” jẹ́ àwọn àmì ọ̀nà àsọtẹ́lẹ̀ méjèèjì tí a ń pè ní “àkókò tí a yàn” tàbí “àkókò òpin” nínú ìwé Dáníẹ́lì. 330 fi àkọ́kọ́ ìpilẹ̀sí Róòmù ìwọ̀-oòrùn àti ìlà-oòrùn hàn. Òpin àwọn méjèèjì jẹ́ ìtẹ́lórí Róòmù olórí, gẹ́gẹ́ bí Kọ́ńsítáńtínì ṣe tẹ ìlú Róòmù sílẹ̀ lójú ní ìbẹ̀rẹ̀. 476 jẹ́ òpin àkókò àsọtẹ́lẹ̀ kan tí ó fi hàn bí ètò òṣèlú ọlọ́lá ti Róòmù ṣe túká lábẹ́ ìgbésẹ̀ mẹ́ta. Àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú kí a kọ ìlú náà sílẹ̀ ní 330 ni ìtẹ̀lé e pẹ̀lú ìtẹ́lórí gbogbo ètò òṣèlú wọn—ìjọba ológo wọn, tí ó ti jẹ́ ibi ìgbéraga pàtàkì jùlọ fún Róòmù àtijọ́, ni a fọ́ yà, ó sì parí ní 476 nígbà tí kò ní sí alákóso kankan lórí Róòmù mọ́ tí yóò jẹ́ ẹni láti inú ẹ̀jẹ̀ Róòmù gidi. Ìlà méjì ti Róòmù tí ó bẹ̀rẹ̀ ní ọdún 330, àti ẹsẹ̀ ibìkan tí a ti gbé àwọn ìlà méjì wọ̀nyí kalẹ̀, tún ní àwọn ìlà àsọtẹ́lẹ̀ méjì ti oṣù márùn-ún pẹ̀lú. Ìlà Róòmù ìwọ̀-oòrùn bẹ̀rẹ̀, ó sì parí pẹ̀lú ìtẹ́lórí tí ó ń tẹ̀síwájú. Ìlà Róòmù ìlà-oòrùn bẹ̀rẹ̀, ó sì parí pẹ̀lú ìtẹ́lórí tí ó ń tẹ̀síwájú ní 1449, bí Kọ́ńsítáńtínì ìkẹyìn ṣe bẹ̀ ẹ̀tọ́ láti jọba.

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.

Ọ̀kan lára àwọn àkókò oṣù márùn-ún náà ń darí sí òpin Ìsílámù Áràbì gẹ́gẹ́ bí kókó àsọtẹ́lẹ̀ àti sí ìbẹ̀rẹ̀ Ìsílámù Tọ́kì ní ọdún 782. Ní ọjọ́ náà ni a ṣe ìtìjú fún Ayaba Aládé Irene, ní ìbámu pẹ̀lú ìtìjú Constantine ìkẹyìn ní òpin àsọtẹ́lẹ̀ kejì ti oṣù márùn-ún. Àwọn àsọtẹ́lẹ̀ méjì ti oṣù márùn-ún wà nínú ìtàn kan ṣoṣo tí ó ní ẹsẹ̀ mẹ́ẹ̀ẹ́dógún. Ọ̀kan ń ṣàfihàn ìtàn Ìsílámù ti Arabia, èkejì sì ń ṣàfihàn Ìsílámù Tọ́kì. Méjèèjì parí pẹ̀lú ìtìjú Róòmù ìlà-oòrùn. Ìparí ọ̀kan nínú àwọn àsọtẹ́lẹ̀ náà ni a mú ṣẹ nípasẹ̀ fífi obìnrin kan sínú ìtìjú, èkejì sì nípasẹ̀ ọkùnrin kan. Lẹ́sẹ̀ lórí lẹ́sẹ̀ ni wọ́n fi ń ṣe ìdánimọ̀ ìtìjú ìjọ àti ìjọba Róòmù ìlà-oòrùn. Méjèèjì ìtìjú wọ̀nyí ni Ìsílámù ti ègbé àkọ́kọ́ mú wá. Ìtìjú Constantine ìkẹyìn ní 1449 bẹ̀rẹ̀ àkókò ọdún mẹ́rin kan tí ó parí ní 1453, pẹ̀lú bí odi Constantinople ṣe wó lulẹ̀. Ọdún 1449 dúró fún ìtìjú, àti ní 1453 ni odi náà wó lulẹ̀, ìjọba kan sì dópin.

Death of Mohammed

Ikú Mohammed

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

Ọ̀kan nínú àwọn àkókò oṣù márùn-ún méjèèjì bẹ̀rẹ̀ pẹ̀lú ikú Mohammed, ẹni tí a fi dá mọ̀ gẹ́gẹ́ bí “ọba tí ó wà lórí wọn” nínú ẹsẹ̀ kọkànlá.

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.

Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe angẹli ọ̀gbun àìnísàlẹ̀; orúkọ rẹ̀ ní èdè Hébérù ni Abaddon, ṣùgbọ́n ní èdè Gíríìkì, orúkọ rẹ̀ ni Apollyon.

The king over them was Mohammed, for he is identified in verse one, so he is not some other Islamic figure; he is Mohammed the king, and a king is a kingdom and Islam is the kingdom of Mohammed.

Ọba tí ó wà lórí wọn ni Mohammed, nítorí a ti fi í hàn ní ẹsẹ̀ kìíní, nítorí náà kì í ṣe ẹnì kan mìíràn nínú ẹ̀sìn Islam; Mohammed ni ọba náà, ọba sì jẹ́ ìjọba, Islam sì ni ìjọba Mohammed.

And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. Revelation 9:1–3.

Angẹli karùn-ún sì fun ipè rẹ̀, mo sì rí ìràwọ̀ kan tí ó ṣubú láti ọ̀run wá sí ayé: a sì fi kọ́kọ́rọ́ ihò àìnísàlẹ̀ náà fún un. Ó sì ṣí ihò àìnísàlẹ̀ náà; èéfín sì ti inú ihò náà jáde wá, bí èéfín iná-ìdáná ńlá; oòrùn àti afẹ́fẹ́ sì ṣókùnkùn nítorí èéfín ihò náà. Lára èéfín náà sì ni eṣú jáde wá sí ilẹ̀ ayé: a sì fi agbára fún wọn, gẹ́gẹ́ bí àkekèé ilẹ̀ ayé ti ní agbára. Ifihan 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.

Àtúnṣe ègbé àkọ́kọ́ àti ègbé kejì nínú ègbé kẹta bá àtúnṣe áńgẹ́lì àkọ́kọ́ àti áńgẹ́lì kejì nínú áńgẹ́lì kẹta mu. A fi kọ́kọ́rọ́ fún Mohammed, ọba náà, láti ṣí kòtò àìnísàlẹ̀, àti 9/11 ń tọ́ka sí ìgbà tí a fi agbára fún áńgẹ́lì kẹta. Nígbà náà ni Kristi gẹ́gẹ́ bí Áńgẹ́lì Alágbára sọ̀kalẹ̀ bí ìkọlù àkọ́kọ́ ti Balaamu ṣe dé nínú ìtàn àsọtẹ́lẹ̀. Nígbà náà ni a ṣí kòtò àìnísàlẹ̀, Islam sì tún di kókó-ọrọ̀ ìtàn ayé. Lẹ́yìn náà, Kristi mú àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah, ìránṣẹ́ ègbé kẹta àti áńgẹ́lì kẹta sì bẹ̀rẹ̀ sí í dun. Ní ọdún 2015, Trump kéde ète rẹ̀ láti díje fún ipò ààrẹ, nípa bẹ́ẹ̀ ó rú àwọn agbára dragoni alágbáyé sókè, kòtò àìnísàlẹ̀ sì tú àìgbàgbọ́ nínú Ọlọ́run sílẹ̀, èyí tí ó pa Trump ní òpin rẹ̀ ní àwọn òpópónà Sodomu àti Ejibiti. Ní òfin Sunday, ẹranko náà tí í ṣe ẹ̀kẹjọ, tí ó sì jẹ́ ti àwọn méje, yóò gòkè jáde láti inú kòtò àìnísàlẹ̀. Ìbẹ̀rẹ̀ àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] àti òpin rẹ̀ ń fi ìdìde agbára kòtò àìnísàlẹ̀ hàn.

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.

Ẹranko tí ìwọ rí ti wà tẹ́lẹ̀, kò sì sí nísinsin yìí; yóò sì gòkè jáde láti inú ibú àìlópin, yóò sì lọ sínú ìparun: àwọn tí ń gbé ayé yóò sì yà á lẹ́nu, àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè láti ìpilẹ̀ṣẹ̀ ayé, nígbà tí wọn bá wo ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí, ṣùgbọ́n tí ó sì wà. Ìfihàn 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.

Ìsílámù ni kọ́kọ́rọ́ tí ó ṣí kòtò aláìlópin sílẹ̀ ní 9/11, tí yóò sì tún ṣí kòtò aláìlópin náà sílẹ̀ ní àkókò òfin ọjọ́ Àìkú. Ní àárín àkókò ìdìmọ̀, ẹranko-drágónì ti ìsọ̀kan-ayé pẹ̀lú jáde láti inú kòtò aláìlópin náà.

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.

Àti nígbà tí wọ́n bá ti parí ẹ̀rí wọn, ẹranko tí ń gòkè wá láti inú ibú àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Ìfihàn 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.

Kọkọrọ tí ń ṣí gbogbo àmì-ọ̀nà mẹ́ta ti agbára kan láti inú kòtò àìnísàlẹ̀ ni a fi fún Mohammed, ọba ìjọba Islam. Ogun Nineféhì ní ọdún 627 ṣàpẹẹrẹ ogun kan láàárín agbára méjì tí ó sọ agbára àwọn jagunjagun méjèèjì di aláìlágbára, èyí tí ó jẹ́ kí Islam lè dìde sí agbára ní kíákíá. A yí kọkọrọ náà ní ọjọ́ 9/11, ìgbéga Islam sì bẹ̀rẹ̀, bí ó tilẹ̀ jẹ́ pé a dá a láàmú díẹ̀ lẹ́yìn náà. Ogun Nineféhì ni a ṣe àpẹẹrẹ rẹ̀ ní 9/11, nítorí pé níbẹ̀ ni ìgbéga Islam ti bẹ̀rẹ̀ bí áńgẹ́lì alágbára náà ti sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ayé náà mọ́lẹ̀, àti pé ìràwọ̀ náà, èyí tí ó túmọ̀ sí ońṣẹ́, pẹ̀lú ṣubú láti ọ̀run wá. Ogun Nineféhì tún jẹ́ àpẹẹrẹ ní ìparí, nígbà tí òfin Àìkú dé, tí àkókò kejì ti Àwọn Ọjọ́ Òkùnkùn sì bẹ̀rẹ̀, bí èéfín ẹ̀sìn Islam ṣe bo oòrùn mọ́lẹ̀.

Exeter

The Sunday law is typified when the message of the midnight cry arrives to 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 to 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.

Ofin ọjọ́ Àìkú ni a ṣe àpẹẹrẹ rẹ̀ nígbà tí ìránṣẹ́ igbe ọ̀gànjọ́ dé sípàdé àgọ́ Exeter. Nígbà náà ni ìṣípò ìkẹyìn nínú ìdásílẹ̀ àwòrán ẹranko náà bẹ̀rẹ̀. Ìdásílẹ̀ náà, tàbí ìgbékalẹ̀ àwòrán náà, bẹ̀rẹ̀ ní 9/11, ṣùgbọ́n ní òpin àsìkò náà, àsìkò ìkéde igbe ọ̀gànjọ́ náà pẹ̀lú jẹ́ fractal ti gbogbo àsìkò ìdásílẹ̀ àwòrán náà tí ó bẹ̀rẹ̀ ní 9/11. Ìbẹ̀rẹ̀ ń ṣojú fún òpin. Ègbé àkọ́kọ́ ṣe àpẹẹrẹ ègbé kẹta, gẹ́gẹ́ bí áńgẹ́lì àkọ́kọ́ ṣe àpẹẹrẹ áńgẹ́lì kẹta. Ogun Ninefe ní òpin àsìkò ìdìdì ni ń fi ogun Ninefe hàn ní ìbẹ̀rẹ̀. Ogun Ninefe ní ofin ọjọ́ Àìkú, ni òpin àsìkò ìdìdì tí ó bẹ̀rẹ̀ ní 9/11, ṣùgbọ́n ó tún jẹ́ òpin àsìkò ìkéde igbe ọ̀gànjọ́ náà. Nítorí náà, a ṣe àpẹẹrẹ ogun Ninefe ní ìbẹ̀rẹ̀ sí ìkéde igbe ọ̀gànjọ́, èyí tí ó ń fi àwọn ìgbésẹ̀ ìkẹyìn nínú ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà hàn, àti ní ofin ọjọ́ Àìkú, ìbẹ̀rẹ̀ ìdásílẹ̀ àwòrán ẹranko náà ní ayé bẹ̀rẹ̀. Ninefe ni kọ́kọ́rọ́ tí ń mú àwọn ìlà onírúurú bára mu, tí wọ́n sì rí ìmúṣẹ pípé wọn nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì.

We will proceed further in the next article.

A ó tẹ̀síwájú sí i nínú àpilẹ̀kọ tó kàn.