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# The Hidden History of Verse Forty - Number Thirteen

Imbali Efihlakeleyo Yendima Yamashumi Amane—Inani Elilishumi Elinesithathu

Number Thirteen

ஏழாம் எண்

Author

Jeff Pippenger

Published

May 28, 2026

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As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.

សង្ខេបជា​និមិត្តសញ្ញាសំខាន់មួយ​នៃ​មនុស្ស​មួយ​រយ​សែសិប​បួន​ពាន់​នាក់ ពេត្រុស​កំពុង​ឈរ​នៅ​ប៉ាន៊ីអុំ ក្នុង​ឆ្នាំ ២០២៦ ដោយ​កំពុង​ធ្វើ​ការ​ដើម្បី​កែតម្រូវ​ការ​ទស្សន៍ទាយ​មិន​ពិត​នៃ​ថ្ងៃទី ១៨ ខែកក្កដា ឆ្នាំ ២០២០។ កិច្ចការ​របស់​គាត់​ក្នុង​ទំនាក់ទំនង​នោះ ស្រប​គ្នា​នឹង​កិច្ចការ​នៃ​ការ​កែតម្រូវ​របស់ Josiah Litch ចំពោះ​ថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០ និង​ការ​កំណត់​អត្តសញ្ញាណ​របស់ Samuel Snow ចំពោះ​ថ្ងៃទី ២២ ខែតុលា ឆ្នាំ ១៨៤៤។ ការ​កែតម្រូវ​របស់ Litch បាន​ផ្តល់​អំណាច​ដល់​សារ​របស់​ទេវតា​ទី​មួយ ហើយ​របស់ Snow បាន​ផ្តល់​អំណាច​ដល់​សារ​របស់​ទេវតា​ទី​ពីរ។ ការ​ផ្តល់​អំណាច​ដល់​សារ​របស់​ទេវតា​ទី​មួយ និង​ទី​ពីរ គឺ​ជា​គំរូ​បង្ហាញ​ជាមុន​នៃ​ការ​ផ្តល់​អំណាច​ដល់​សារ​របស់​ទេវតា​ទី​បី។ លក្ខណៈ​របស់​ទី​មួយ និង​ទី​ពីរ ត្រូវ​បាន​តំណាង​នៅ​ក្នុង​ទី​បី ជា​ការ​បញ្ចូល​គ្នា​រវាង​សារ​វេទនា​ខាង​ក្រៅ និង​សារ​ខាង​ក្នុង​នៃ​សម្រែក​កណ្ដាល​អធ្រាត្រ​នៃ​ប្រៀប​ប្រដូច​អំពី​ក្រមុំ​ដប់​នាក់។

In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.

Katika matumizi ya unabii yenye sehemu tatu, ya kwanza na ya tatu, ambazo pia ni mwanzo na mwisho, zitakuwa na sifa zinazolingana. Hivi karibuni, ndugu mmoja amefunua kweli kadhaa zinazohusiana na ole wa kwanza wa Ufunuo tisa, ambazo, zinapotumiwa chini ya kanuni ya Alfa na Omega, zinatambulisha uthibitisho mwingine wa kina wa “tetemeko la nchi” la Ufunuo kumi na moja. Sheria ya Jumapili nchini Marekani ndiyo “tetemeko la nchi” ambalo lilitimilika kwanza katika Mapinduzi ya Ufaransa, wakati Ufaransa, ambayo ilikuwa sehemu moja ya mataifa kumi yaliyounda muundo wa kiunabii wa Rumi ya kipagani katika kitabu cha Danieli, ilipoangushwa. Hivyo, sura ya kumi na moja yasema kwamba sehemu ya kumi ya mji ilianguka.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Uye nenguva iyoyo pakava nokudengenyeka kwenyika kukuru, uye chikamu chegumi cheguta chikawira pasi; uye pakudengenyeka kwenyika ikoko vanhu vane zviuru zvinomwe vakaurayiwa; uye vakasara vakatya, vakapa kubwinya kuna Mwari wokudenga. Zvakazarurwa 11:13.

Immediately after this verse Islam of the third woe arrives.

Mara baada ya aya hii, Uislamu wa ole wa tatu unafika.

> The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.

> Ole ka bohloki jwa bobedi bo fetile; mme bonang, bohloki jwa boraro bo tla ka bonako. Tshenolo 11:14.

The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.

Vapayona vaikarira kuti “nhamo yechitatu” yaizotevera pakarepo nhamo yechipiri, asi shoko rakashandurwa richinzi “nokukurumidza” rinoreva kamwekamwe uye zvisingatarisirwi, zvinova ndizvo zvinoratidza kurwisa kweIslam kwekushamisa. Nhamo yechitatu yakanga isiri kuzouya musi waGumiguru 22, 1844 sezvakafungidzirwa navapayona, asi payaizouya yaizoitika “kamwekamwe uye zvisingatarisirwi,” sezvazvakaitika pa9/11, nokudaro zvichiratidza kutanga kwekuiswa chisimbiso kwezana nemakumi mana nezvina zvezviuru, kunopera nguva pfupi kudengenyeka kwenyika kwemutemo weSvondo kusati kwaitika.

The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”

“Nyikanyiko ya misava” ya nawu wa Sonto i ku tsekatsekisiwa ka xivandzana xa “misava,” naswona loko 9/11 yi fika, Makwerhu wa xisati White u kombisa leswaku Hosi yi tlakukile ku “tsekatsekisa misava hi ku chavisa ngopfu.” Eku sunguleni ka ku funghiwa ni le makumu, xivandzana xa misava xa tsekatsekisiwa; hikwalaho ka sweswo ku va kona “nyikanyiko leyikulu ya misava.”

> “This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.

> “Ndzi nga si tshama ndzi vula leswi. Leswi ndzi swi vuleke hi leswi: loko ndzi languta miako leyikulu yi ri karhi yi akiwa kwale, switezi ehenhla ka switezi, ndzi te, ‘Hi swihi swivono swo chavisa leswi nga ta humelela loko Hosi yi ta pfuka ku rhurhumerisa misava hi ku chavisa lokukulu! Kutani marito ya Nhlavutelo 18:1–3 ma ta hetiseka.’” Review and Herald, July 5, 1906.

The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.

LO MALE “ó tsoha” hune ku na mudzimu wa mushumo wa Yena wa ku avela minkarhi, hilaha swi veke hakona loko Stefano a biwa hi maribye, ni hi October 22, 1844, loko vuavanyisi bya lava feke byi sungula. Loko vuavanyisi bya lava hanyaka byi sungula hi 9/11, LO MALE u tlhela a tsoha, kutani a tsekatsekisa xivandzana xa misava, hilaha A nga ta endla hakona emakumu ka ku funghiwa ka va dzana na mune wa makume mune wa magidi, loko A cinca mushumo wa Yena wa ku avela minkarhi ku suka eka kereke ya Yena ku ya eka ntlhambi wa Yena lowun’wana wa lava ha nga eBabilona.

What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.

Izvo što je brat Daniel otkrio jesu obilježja prvoga jaoa, koja su usklađena sa svjedočanstvom o „velikom potresu” iz jedanaestoga poglavlja, u skladu s poviješću i s razumijevanjem pionira o povijesti koja je ispunila prvo jao.

> And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

> Zvino mutumwa wechishanu akaridza hwamanda, ndikavona nyeredzi yakanga yawira pasi ichibva kudenga; ikapiwa kiyi yegomba rakadzika-dzika risina magumo. Ipapo yakazarura gomba rakadzika-dzika risina magumo; kukabva kwakwira utsi huchibuda mugomba, sehutsi hwechoto chikuru; zuva nemhepo zvikati zvasvibiswa nemhaka yehutsi hwegomba. Uye muhutsi makabuda mhashu dzikawira panyika; dzikapiwa simba, sokune simba rine zvinyavada zvepanyika. Zvikarairwa kuti dzirege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chakasvibira, kana muti upi noupi; asi vanhu chete vasina chisimbiso chaMwari pahuma dzavo. Zvakazarurwa 9:1–4.

The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.

Abavumbuzi b’umwimerere bakoresheje neza aya mirongo ku mateka yazanye Mohammed, wavukiye mu 570, ahuza imiryango mu 606, ahabwa ihishurirwa rye rya mbere mu 610, yimukira i Medina mu 622, atangira intambara ze mu 624 kandi apfa mu 632. Mu buryo bw’ubuhanuzi, “ikuzimu ritagira iherezo” rigereranya ukwigaragaza gushya kwa Satani, ariko Mohammed yatangiriye muri Arabiya, na yo izwi kandi nk’ikuzimu ritagira iherezo kubera ubutayu bunini cyane.

Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.

Mohammed akava mambo wa kinabii, au kama alivyoitwa, “mwaminifu,” mwaka 606, alipomaliza mzozo kati ya makabila mbalimbali yaliyokuwa katika sintofahamu kuhusu ni nani aliyepaswa kuruhusiwa kurudisha jiwe la pembeni la “jiwe jeusi” la Kaaba. Kaaba ni jengo la umbo la mchemraba (hivyo basi jina “Kaaba,” ambalo katika Kiarabu humaanisha “mchemraba”) lililoko katikati ya Msikiti Mkuu wa Makka nchini Saudi Arabia. Lina urefu wa takriban futi 43, upana wa futi kumi na moja, na urefu wa futi 10, limejengwa kwa graniti na marumaru, nalo limefunikwa kwa kitambaa cheusi cha hariri na pamba. Kaaba ilikuwapo muda mrefu kabla ya Muhammad, na kulingana na mapokeo ya Kiislamu, awali ilijengwa na Ibrahimu pamoja na mwanawe Ishmaeli kuwa nyumba ya ibada kwa Mungu Mmoja (Allah). Kwa karne nyingi, ilijaa sanamu na ikatumika kama madhabahu ya kipagani na makabila ya Waarabu.

The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.

کعبه مرکز روحانی جهان اسلام است—بنایی ساده و کهن که توحید، وحدت، و پیوند میان ایمان ابراهیمی و اسلام را نمادین می‌سازد. مسلمانان آن را به معنای تحت‌اللفظی «خانهٔ خدا» نمی‌دانند، بلکه آن را قبله‌ای می‌دانند که از سوی خداوند برای عبادت تعیین شده است. اقدامات محمد در دوره‌ای که کعبه ویران شده بود و سپس بازسازی گردید، همان‌جاست که رهبری او آغاز شد.

A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.

Mafuriko akakuvadza Kaaba, uye rudzi rweQuraysh rwakaivakazve. Pakasvika nguva yokudzosera Dombo Dema (Hajar al-Aswad) pakona yarwo, madzinza akasiyana akakakavadzana pamusoro pokuti ndiani aifanira kuwana rukudzo irworwo. Vakabvumirana kuti munhu anotevera kupinda munzvimbo iyoyo ndiye aizosarudza. Muhammad akapinda, uye akagadzirisa gakava racho nouchenjeri: Akaisa Dombo Dema pamucheka, akaita kuti mumiriri kubva kudzinza rimwe nerimwe arisimudze pamwe chete, vachiritakura pamwe chete, uye ipapo iye pachake akariisa panzvimbo yaro. Chiitiko ichi chakamuunzira rukudzo rukuru nezita rokuti Al-Amin (“Akavimbika”) pakati pavanhu veMecca. Ichi ndechimwe chezviitiko zvikuru zvokutanga kusati kwava nouporofita zvinoratidzirwa mumitsara mizhinji yenguva. “Dombo Dema” ndiro raiva dombo rekona rakaiswa naMohammed, uyo ari mambo wouporofita pamusoro peIslam. Dombo dema rekona inyengedzo iri pachena yaKristu (dombo rekona rechokwadi), uye kusvibiswa kweimba yeKaaba pashure pamakore okuiswa kwezvifananidzo kwakagadziriswawo naMohammed.

After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.

Mushure mokunge maQuraysh atyora Chibvumirano cheHudaybiyyah, Muhammad akafora akananga kuMecca aine hondo yavaMuslim vanenge 10,000. Guta rakazvipira pakanga paine kurwa kuduku zvikuru. Muhammad akazopinda muKaaba, akaparadza zvidhori 360 zvaiva mukati maro, uye akatsaurirazve nzvimbo tsvene iyi kunamata Mwari mumwe chete (Allah). Naizvozvo, Mohammed, mambo weIslam, akaisa ibwe repakona, uye akanatsa temberi kubva mukunamata zvifananidzo.

There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.

Mu bhuku ra Zvakazarurwa mune masimba matatu anobuda mugomba risina pasi, uye rimwe nerimwe pamatatu aya rinomiririra Kristu wenhema. Satani, iro dhiragoni, anotsvaka kuva soWekumusoro-soro, agere pachigaro Chake choushe uye mukereke Yake.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.

> Wawa sei kubva kudenga, iwe Ruseriferi, mwanakomana wemambakwedza! Watemerwa sei pasi, iwe waiwisa ndudzi! Nokuti wakati mumoyo mako, Ndichakwira kudenga, ndichasimudza chigaro changu choushe pamusoro penyeredzi dzaMwari; ndichagarawo pamusoro pegomo reungano, kumativi okumusoro; ndichakwira pamusoro pamatunhu amakore; ndichafanana noWokumusorosoro. Asi uchaburutsirwa kugehena, kumativi egomba. Isaya 14:12–15.

The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.

Joka rehukamwari hwokusavapo kwaMwari wakabuda mugomba risina magumo muna Zvakazarurwa gumi neimwe, uye chikara cheKaturike chinokwira chichibuda mugomba risina magumo apo ronda raro runouraya raporeswa.

> 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.

> Chikara chawaona chaivapo, asi hachisisipo; uye chichakwira chichibva mugomba risina magumo, chigoenda kukuparadzwa; uye vagere panyika vachashamiswa, avo vane mazita asina kunyorwa mubhuku roupenyu kubva pakuvambwa kwenyika, pavachaona chikara icho chaivapo, asi chisisipo, kunyange zvakadaro chiripo. Zvakazarurwa 17:8.

The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.

Chikara cha Katorike chinokwira pachigaro choushe chenyika panguva yomutemo weSvondo apo mubatanidzwa womativi matatu unosimbiswa. Sezvakaita dhiragoni, Katorike inozviti ndiMwari, sezvakanyatsoratidzwa naPauro.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Ngapasavepo munhu na umwe ngaarege kukunyengedzai nenzira ipi neipi; nokuti zuva iro haringasviki, kusati kwatanga kuwa pakutenda, uye munhu uya wechivi asati aratidzwa, mwanakomana wokurashwa; uyo anopikisa nokuzvikudza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye samwari anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari. 2 VaTesaronika 2:3, 4.

Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.

Sedzimwe shato, chikara cheKaturikewo ndichokupikisana naKristu; zvose zvinoti ndizvo Mwari, uye zvose zvine kuparadzwa kwazvo kwekupedzisira kwakabatana neuchapupu hwazvo hweBhaibheri, nokuti shato inokandirwa pasi kugehena, uye chikara mwanakomana wekuparadzwa. Kuparadzwa ndiko kuparadzwa kwekupedzisira.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Kutsunga kwa mpinga-Kristo kutekeleza uasi aliouanzisha mbinguni kutaendelea kutenda kazi katika watoto wa kutotii.” Testimonies, volume 9, 230.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Kupfurikidza napapa weRoma basa rimwe chetero rakaenderedzwa mberi pano panyika sezvarakaitwa mudzimba dzokumatenga kusati kwadzingwa muchinda werima. Satani akatsvaka kugadzirisa murayiro waMwari kudenga, uye kuwedzera chigadziriso chake iye pachake. Akasimudzira kutonga kwake pamusoro peiko kwouMusiki wake, uye akaisa kuda kwake pamusoro pokuda kwaJehovha, uye nenzira iyi akazivisa chaizvoizvo kuti Mwari anokwanisa kukanganisa. Napapa anotorawo nzira imwe cheteyo uye, achiti haakanganisi, anotsvaka kugadzirisa murayiro waMwari kuti uenderane nemafungiro ake pachake, achifunga kuti anokwanisa kururamisa zvikanganiso zvaanofunga kuti anoona mumitemo nemirayiro yaIshe wedenga nenyika. Chaizvoizvo anoti kunyika, Ndichakupai mitemo iri nani kupfuura yaJehovha. Kutuka kwakadini uku kuna Mwari wokudenga!” Signs of the Times, November 19, 1894.

Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.

Islamu, inayo wakilishwa na Mohammed katika historia ya karne ya saba, nayo pia ilitoka katika shimo lisilo na mwisho wakati ufunguo aliopewa Mohammed ulipozungushwa. Wakati shimo lilipofunguliwa, “moshi” ulitoka na kutiwa giza jua na anga. Waanzilishi walitambua kwa usahihi kwamba “ufunguo” uliofungua shimo ulikuwa vita vya Nineve.

When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.

Kana tichiswedera pamavhesi matatu okutanga aZvakazarurwa chitsauko 9 tichibva pakunzwisisa kwavapayona mukati mechimiro chekushandiswa kwakapetwa katatu kwechiporofita, tinoona kuti hunhu hwechiporofita hwemavhesi iwayo, hunomirira nhamo yokutanga, hunofananidzira hunhu hwechiporofita hwenhamo yechitatu inosvika “nokukurumidza” panguva yokudengenyeka kwenyika kukuru. Mutemo weSvondo unomiririrwa nehondo yeNinevhe.

Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”

Pita ndiye anawajibika kusahihisha unabii wa uongo kuhusu mipira ya moto ya Nashville, na anatambua kwamba matumizi sahihi ya onyo la Ellen White kuhusu mipira ya moto juu ya Nashville yanaashiria mwanzo wa “uangamivu wa maelfu ya miji iliyokaribia kabisa kutolewa kwa ibada ya sanamu.”

The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.

Mabhora emoto eNashville anoratidza kutanga kwenguva yokuparadzwa pamaguta, uyezve anoratidzawo kutanga kwekuziviswa kweshoko pfupi rokuchema kwapakati pousiku. Shoko iroro rinotanga nokurwiswa kusingatarisirwi kunobva kuIslam, uye nguva iyoyo inopera nokumwe kurwiswa kusingatarisirwi kunobva kuIslam panguva yokudengenyeka kwenyika kukuru. Nguva yokuziviswa kokuchema kwapakati pousiku inoratidza kuguma kwenguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina, iyo yakatanga nokurwiswa kusingatarisirwi kweIslam musi wa9/11.

The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.

Kudhindwa kwa wale laki moja na elfu arobaini na nne ndipo kulianza kwa kupatana na mstari wa Balaamu na punda, ambamo kuna mapigo matatu yanayofikia upeo katika sheria ya Jumapili, lakini ambapo shambulio la pili lisilotazamiwa linajumuisha Oktoba 7, 2023 dhidi ya nchi ya kale yenye utukufu, na kisha katika mipira ya moto ya Nashville. Mistari yote yanapatana, naye Petro anaelewa kwamba kufunuliwa kwa kweli hizi, ambazo zimewakilishwa kama mtu wa brashi ya vumbi akikusanya vito vilivyotawanyika na kuvitupa ndani ya kisanduku, ni kazi ya Simba wa kabila la Yuda.

The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.

Shumba ya Yuda inautambulisha ujumbe wa Peter uliorekebishwa wa Nashville kuwa umetukia katika kipindi cha mwisho cha kutiwa muhuri kwa wale mia moja arobaini na nne elfu, kinachowakilishwa katika historia iliyofichika ya aya ya arobaini ya Danieli kumi na moja, na kwa usahihi zaidi katika sehemu ya historia hiyo iliyofichika inayowakilishwa katika aya za kumi na moja hadi kumi na tano za sura iyo hiyo. Katika aya hizo, vita vya Raphia na vita vya Panium huongoza hadi kwenye sheria ya Jumapili ya aya ya kumi na sita, ambayo inawakilishwa na vita vya Actium. Wakati vita vya Panium vinapoungana na vita vya Actium kwenye sheria ya Jumapili, vita vya Nineveh navyo hurudiwa.

The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.

“kiyi” yakapiwe Mohammed, mambo wa Uislamu, ambaye jina lake si tu tabia ya Uislamu, bali pia ni mahali pa uharibifu palipoonyeshwa na vita vya Ninawi. Jina la huyo mfalme “katika lugha ya Kiebrania ni Abadoni,” na “katika lugha ya Kiyunani jina lake ni Apolioni.” Kiyunani na Kiebrania vinasisitiza Agano la Kale na Agano Jipya na kutufundisha kwamba Abadoni maana yake ni “mahali pa uharibifu” na Apolioni maana yake ni “mwangamizaji.” Katika mstari wa kumi na mmoja wa Ufunuo tisa mfalme juu ya Uislamu ni Mohammed, lakini pia ni “malaika wa shimo lisilo na mwisho,” ambaye ni Shetani. Kama vile papa alivyo mpinga-kristo akiwa mtu wa mkono wa kuume wa Shetani duniani, ndivyo pia Mohammed anavyotawaliwa moja kwa moja na Shetani, malaika wa shimo lisilo na mwisho.

At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.

Pa mutemo weSabata yeSvondo, kubatana kwakapetwa katatu kunomanikidzirwa panyika, uye ronda rinouraya rakapihwa upapa muna 1798, richidaro richiratidza kuguma kweNguva dzeRima, rinoporeswa. Apo ronda rinouraya raporeswa, nguva yechipiri yeNguva dzeRima inosvika, uye pakudengenyeka kwenyika kukuru uko kuri mutemo weSabata yeSvondo, Islamu inoshandura kiyi, uye utsi hwakaita sehwevira hunodzima zuva nenyeredzi sezvo rima richidzoka. Hondo yeNinevhe inodzokororwa pamutemo weSabata yeSvondo, nokuti ndiwo kiyi inounza nguva yechipiri yerima. Ipapo kutsauka kwenyika kubva kuna Mwari kunoteverwa nokuparadzwa kwenyika. Ipapo “udzvanyiriri hunoshanda” hunotonga zvizere, nokuti utsi hweIslamu hunosvibisa zuva nenyeredzi pahondo yeNinevhe hwakaita sehwevira rinopfuta. “Choto chinopfuta” chaiva chinhu chaiva muchibvumirano chaMwari naAbrahama.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.

> Uye zvakaitika, zuva ravakange ravira, uye kwava nerima, tarira, pakava nechoto chinopfungaira, nomwenje unopfuta wakapfuura pakati pezvimedu izvozvo. Genesisi 15:17.

The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.

Tanuru yenye moshi iliyopita kati ya dhabihu za agano za Abramu ilitambulisha utumwa wa Misri uliowakilishwa katika kifungu cha aya ya kumi na tatu.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Ndipo iye akati kuna Abrama, Ziva zvirokwazvo kuti mbeu yako ichava vatorwa munyika isiri yavo, uye vachavashumira; navo vachavatambudza kwamakore ana zana. Genesisi 15:13.

A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.

“Kuvira kunopisa,” kwakadai sechoto chaNebhukadhinezari chiri muchitsauko chechitatu chaDanieri, kunomirira kusungwa nouranda, sezvakanga zvakaita mamiriro aShadhraki, Meshaki naAbhedhinego.

> “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.

> “Asi sezvinoita nyeredzi munzira huru yakafara yedenderedzwa renzira yadzakagadzirirwa, zvinangwa zvaMwari hazvizivi kukurumidza kana kunonoka. Kubudikidza nezviratidzo zverima guru nechoto chinobudisa utsi, Mwari akanga azivisa kuna Abhurahama uranda hwaIsraeri muIjipiti, uye akanga ataura kuti nguva yokugara kwavo ikoko yaizova makore ana mazana mana. “Pashure paizvozvo,” akadaro, “vachabuda vane fuma zhinji.” Genesisi 15:14.” The Desire of Ages, 33.

> But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.

> འོན་ཀྱང་གཙོ་བོས་ཁྱེད་རང་ཚོ་བཟུང་ནས། ལྕགས་ཀྱི་ཐབ་ཆེན་པོ་ནས། ཨེ་ཅིབྟུ་ནས་ཀྱང་ཁྲིད་དེ་ཕྱིར་བསྐྱལ་བ་ཡིན། དེ་ནི་དེའི་སྐལ་བའི་མི་ཚོགས་ཤིག་ཏུ་ཁྱེད་རང་ཚོ་བསྒྱུར་བའི་ཕྱིར་ཡིན། དེ་རིང་གི་ཉིན་མོ་འདི་ལྟར་རོ། བཀའ་ལུང་ 4:20།

The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”

Utsi hunobvisa zuva nemwedzi kana kiyi yehondo yeNinevhe yatenderedzwa kunoratidza kutambudzwa kunotanga zvizere panguva yemutemo weSvondo. Saka kutambudzwa kweNguva dzeRima kunodzokororwa. Mapiyona vakanyatsorurama pakuziva kuti hondo yeNinevhe ndiyo yaiva “kiyi” yakaunza ChiIslamu munhoroondo yechiporofita sechinhamo chokutanga muna 627. Hondo yacho yakanga iri pakati peRoma nePeresia, uye yakamiririra kukunda kweRoma, asi kwaiva kukunda kunonzi kukunda kwaPirrho. Kukunda kunova kunokuvadza iye akunda. Mutsara uyu unobva pakukunda kwakawanikwa namambo Pirrho weEpirus. Mushure mehondo mbiri dzaakaita nevaRoma (Heraclea muna 280 BC neAsculum muna 279 BC), akakunda uto reRoma asi akarasikirwa nechikamu chikuru kwazvo chemauto ake pachake. Maererano nengano, akazoti, “Kana tikawanazve kukunda kwakadai kumwe chete, taparara.”

The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.

Hondo yeNinevhe yakanga iri kukunda kwakarongeka kweRoma, asi pakupedzwa kwayo, Roma nePersia zvakanga zvisisina simba rokuzokwanisa kubva ipapo kuramba zvine kubudirira kurwiswa kweIslam. Persia iUnited States uye Roma ipapa mukuzadzisika kwazvino kwehondo yeNinevhe. Medo-Persia, sesimba rine nyanga mbiri, rinomirira simba rine nyanga mbiri reUnited States. Panguva yomurayiro weSvondo, United States inongova nyanga imwe chete, nokuti kutungamirira kumurayiro weSvondo, mufananidzo wechikara watoumbwa, uye kuumbwa ikoko kunosanganisira kubatanidza nyanga dzose mbiri kuva imwe. Muna Danieri 8, mune nyanga mbiri dzinomirira Humambo hweMedo-Persia, uye nyanga yePersia ndiyo yakazobuda pakupedzisira.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Ipapo nikainua macho yangu, nikaona; na tazama, mbele ya mto alisimama kondoo mume aliyekuwa na pembe mbili; na zile pembe mbili zilikuwa ndefu, lakini moja ilikuwa ndefu kuliko ile nyingine, nayo ile ndefu zaidi ilichipuka baadaye. Danieli 8:3.

The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.

Nyanga mbiri za United States, dzinoti Republicanism ndi Protestantism, zimaphatikana kukhala chimodzi pamene mpingo ndi boma zibwera pamodzi kuti zipange chifaniziro cha chilombo. Kupangika kumeneko kumakwaniritsidwa kwathunthu pamene chizindikiro cha chilombo chikakamizidwa pa lamulo la Lamlungu. Izi zimazindikiritsa United States monga Persia yokha pa lamulo la Lamlungu. Persia inagonjetsedwa ndi Roma pa nkhondo ya Nineveh. Mmene Roma inagonjetsera Persia n’kofunika pa mbiri, chifukwa cha machenjerero a Heraclius, Mfumu ya Roma.

Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.

ជាសង្ខេប ហេរ៉ាគ្លីយូស​បានអនុវត្តការវាយប្រហារដោយឆក់ឱកាស មិនមែនជាការវាយលុកឆ្ពោះទៅមុខដោយត្រង់ទេ។ កិច្ចខិតខំរបស់គាត់ក្នុងការបង្កើតភាពភ្ញាក់ផ្អើលនេះ ត្រូវបានកត់ត្រាទុកក្នុងប្រវត្តិសាស្ត្រ។ ភាពភ្ញាក់ផ្អើលនោះរួមមានការសម្រេចចិត្តរបស់គាត់ក្នុងការវាយប្រហារនៅរដូវរងារ ដែលជារឿងមិនសូវមានធម្មតានៅក្នុងសម័យប្រវត្តិសាស្ត្រនោះ ប៉ុន្តែមិនបានបញ្ចប់ត្រឹមនោះឡើយ។ ហេរ៉ាគ្លីយូសបានចាប់ផ្តើមការលុកលុយរបស់គាត់នៅពាក់កណ្តាលខែកញ្ញា ឆ្នាំ 627 ពីទិសខាងជើង (តំបន់ខ្ពង់រាបអាមេនី)។ ជំនួសឱ្យការចាប់យកផ្លូវដែលគេរំពឹងថានឹងឆ្ពោះទៅទិសខាងត្បូងដោយផ្ទាល់សំដៅទៅកាន់រាជធានីពែរ្ស គឺ Ctesiphon គាត់បានបត់ជាវង់ធំមួយ ដោយរំកិលទៅទិសអាគ្នេយ៍តាមតំបន់ព្រំដែន (ប្រហែលជាព្រំដែនទួរគី-អ៊ីរ៉ង់សម័យបច្ចុប្បន្ន)។ បន្ទាប់មក គាត់បានបត់ទៅទិសខាងត្បូង និងខាងលិច ដោយឆ្លងទន្លេ Great Zab នៅថ្ងៃទី 1 ខែធ្នូ ឆ្នាំ 627។ ការនេះបានដាក់កងទ័ពរបស់គាត់នៅលើខ្ពង់រាបនីនីវេ (ច្រាំងខាងកើតនៃទន្លេ Tigris) ក្បែរប្រាសាទបាក់បែកនៃនីនីវេចាស់។ ចលនានេះ គឺជាចលនាពីទិសខាងត្បូងទៅទិសខាងជើង បើប្រៀបធៀបនឹងកងកម្លាំងពែរ្ស គឺផ្ទុយពីអ្វីដែលពែរ្សបានរំពឹងទុក។ ពួកគេរំពឹងថាគាត់នឹងបន្តជំរុញទៅទិសខាងត្បូងឆ្ពោះទៅកាន់ Ctesiphon។ ការនេះបានធ្វើឱ្យមេបញ្ជាការពែរ្ស Rhahzadh ភ្ញាក់ផ្អើល និងបង្ខំឱ្យគាត់ដេញតាមហេរ៉ាគ្លីយូសចូលទៅក្នុងភូមិសាស្ត្រដែលមិនអំណោយផល។ វាបានអនុញ្ញាតឱ្យរ៉ូមជ្រើសរើសទីលានសមរភូមិនៅលើវាលទំនាបក្បែរនីនីវេ។ យុទ្ធចលនានេះបានរារាំងមិនឱ្យរ៉ូមត្រូវបានជាប់ឃុំរវាងកងកម្លាំងពែរ្ស និងបានផ្ដល់ផ្លូវគេចខ្លួនមួយដល់ពួកគេ ប្រសិនបើចាំបាច់។ រួមផ្សំជាមួយអ័ព្ទនៅថ្ងៃប្រយុទ្ធ និងយុទ្ធវិធីធ្វើដូចជាដកថយក្នុងអំឡុងការប្រយុទ្ធជាក់ស្តែង មានស្រទាប់ជាច្រើននៃភាពភ្ញាក់ផ្អើល។ ការលុកលុយដ៏ក្លាហាននៅរដូវរងារនេះ និងផ្លូវវាយលុកជុំវិញពីចំហៀងចូលជ្រៅទៅក្នុងទឹកដីពែរ្ស ត្រូវបានចាត់ទុកថាជាសមិទ្ធផលយោធាដ៏អស្ចារ្យបំផុតមួយរបស់ហេរ៉ាគ្លីយូស។ វាបានជួយបំបែកទំនុកចិត្តរបស់ពែរ្ស និងបានរួមចំណែកយ៉ាងខ្លាំងដល់ជ័យជម្នះចុងក្រោយរបស់រ៉ូមក្នុងសង្គ្រាមដ៏យូរនោះ។

> “In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.

> “M’kondo wa ku Nineve, umene unamenyedwera mwaukali kuyambira m’bandakucha kufikira pa ora la khumi ndi limodzi, zikwangwani makumi awiri ndi zisanu ndi zitatu, kuwonjezera pa zimene ziyenera kuti zinathyoka kapena kung’ambika, zinalandidwa kwa Aperisi; gawo lalikulu la ankhondo awo linadulidwa zidutswa, ndipo opambana (Aroma), pobisa kutayika kwawo, anagona usiku wonse pa bwalo la nkhondolo. Mizinda ndi nyumba zachifumu za Asuri zinatsegulidwa kwa Aroma kwa nthawi yoyamba.”

> “The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

> “Mambo wa Roma hakutiwa nguvu na ushindi alioupata; na wakati huohuo, na kwa njia hizohizo, njia iliandaliwa kwa ajili ya umati wa Wasarakeni kutoka Uarabuni, kama nzige watokao eneo hilo hilo, ambao, wakieneza katika mwendo wao imani ya Kimohamedi ya giza na ya udanganyifu, kwa upesi waliifunika Milki ya Uajemi na ya Roma.”

> “More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

> “Hakuna mfano kamili zaidi wa ukweli huu unaoweza kutamaniwa kuliko ule unaotolewa katika maneno ya mwisho ya sura kutoka kwa Gibbon, ambamo dondoo zilizotangulia zimechukuliwa. ‘Ingawa jeshi la washindi lilikuwa limeundwa chini ya bendera ya Heraclius, juhudi hiyo isiyo ya kawaida yaonekana kuwa ilichosha nguvu zao kuliko kuzizoeza. Wakati mfalme alipokuwa akishinda huko Konstantinopoli au Yerusalemu, mji usiojulikana uliokuwa kwenye mipaka ya Shamu ulitekwa nyara na Wasaraceni, nao wakawakata vipandevipande baadhi ya askari waliokwenda kuuokoa,—jambo la kawaida na dogo sana, lau si kwamba lilikuwa utangulizi wa mapinduzi makuu. Wanyang’anyi hao walikuwa mitume wa Mohammed; ushujaa wao wa kichaa ulikuwa umetoka jangwani; na katika miaka minane ya mwisho ya utawala wake, Heraclius alipoteza kwa Waarabu majimbo yale yale aliyokuwa ameyaokoa kutoka kwa Waajemi.”

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.

> “‘unyengeri nomweya wokufutuka, vane ugara hwawo ari kumatenga,’ zvakarekererwa kusunungurwa panyika. Gomba risina pasi rakangoda chete kiyi yokurizarura, uye kiyi iyoyo yakanga iri kuwa kwaKhosroes. Akanga abvarura netsvinyo tsamba yomugari asingazivikanwi weMecca. Asi apo kubva mu‘kupenya kwake kwembiri’ akanyura mu‘shongwe yerima’ isingapindiki nameso api zvawo, zita raKhosroes rakanga rava kuda kukurumidza kunyura mukukanganwika pamberi peraMohammed; uye mwedzi wakaita sechimiso waitongomirira kubuda kwawo kusvikira nyeredzi yawira. Khosroes, mushure mokukundwa kwake kwakazara nokurasikirwa noushe hwake, akaurayiwa mugore ra628; uye gore ra629 rinoratidzirwa ne‘kukundwa kweArabia,’ uye ‘hondo yokutanga yavaMohammedan vachirwa noushe hweRoma.’ ‘Uye mutumwa wechishanu akaridza hwamanda, ndikaona nyeredzi ichiwa kubva kudenga ichiwira panyika; uye yakapiwa kiyi yegomba risina pasi. Uye yakazarura gomba risina pasi.’ Yakawira panyika. Apo simba roushe hweRoma rakanga rapera, uye mambo mukuru wokuMabvazuva akanga avata afa mushongwe yake yerima, kupambwa kweguta duku risingazivikanwi pamiganhu yeSiria ndiko kwakanga kuri ‘kutanga kwechimurenga chikuru.’ ‘Makororo acho akanga ari vaapostora vaMohammed, uye ushingi hwavo hwokupenga hwakabuda murenje.’” Uriah Smith, Daniel and the Revelation, 495–497.

The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.

Hondo yeNinevhe inomiririra Roma yemazuva ano ichikunda United States panguva yomutemo weSvondo, asi ihwina rinouya nokurasikirwa kukuru, nokuti kutonga kunopfuurira pamusoro peRoma kunotanga panguva yomutemo weSvondo.

Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.

Koreshi alikuwa mkuu wa milki ya Uajemi; kwa hiyo Uajemi, ukiwakilisha anguko la Marekani katika sheria ya Jumapili, ndio ufunguo unaofungua shimo lisilo na mwisho katika anguko la ufalme wa sita wa unabii wa Biblia. Hili linawakilisha sheria ya Jumapili ya aya ya kumi na sita, ya thelathini na moja, na ya arobaini na moja za Danieli kumi na moja, vilevile Ufunuo kumi na tatu aya ya kumi na moja.

Notice the pioneer Stephen Haskell’s comments on the same verses and history:

Markhamuun yaada hojii jalqabaa Stephen Haskell irratti, waaʼee lakkoofsota kanaa fi seenaa kanaa irratti kennaman hubadhaa:

> “The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

> “Awaarabu, kana kuti vaSaracens, vakanga vasati vamboita simba ripi neripi panyika. Munhoroondo yendudzi, varume ava vakasununguka vomurenje vakapfuura vachinge vasingatombocherechedzwi. ChiMohammed chakabatanidza madzinza akanga akapararira, chikavatuma kuti vabude savakundi vendudzi. Kufambira mberi nokukurumidza kwakatevera mauto avaSaracens kwakakonzerwa, zvikuru kwazvo, nokukakavadzana kwaiva pakati pevaRoma naChosroes, mutungamiri woumambo hwePezhiya hwazvino uno. Kukakavadzana uku kwakaguma nokuwa kwouyo wokupedzisira. Pezhiya yazvino yakanga yakamira sorusvingo rwokudzivirira, ichidzora simba raMohammed; asi simba iroro parakawa, rusvingo rwakabviswa, ‘gomba rakadzika-dzika risina magumo’ rikazaruka, uye vaSaracens vakafashamira nyika. Apo ‘gomba rakadzika-dzika risina magumo rakazarurwa, kwakabuda utsi hwakavanza chiso chezuva.’ Mufananidzo uyu une simba zvikuru, uchimiririra mhedzisiro yokusvibisa yeChiMohammed sezvachakapararira pamusoro penyika.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.

Murwiro uwo wokuzitira mu mateka y’i Roma ni urukuta rw’ugutandukanya idini na leta, rukurwaho ku itegeko ryo ku cyumweru. Hariho urundi rwego rw’intsinzi ya Pirusi ya Roma kuri Peresiya mu ntambara ya Nineve, kuko habayeho indi ntambara ya Nineve yabanje, ihagarariye Alufa, naho intambara yo mu mwaka wa 627 ikagaragaza Omega. Iyo ntambara yabaye mu mwaka wa 612 Mbere ya Kristo, hagati y’izo ntambara hakaba hari nk’imyaka igera ku gihumbi na magana abiri. Muri iyo ntambara, Ashuri yatsinzwe n’ishyirahamwe ry’ibice bitatu, maze biba ikimenyetso cy’iherezo ry’Ingoma ya Ashuri.

A. T. Jones comments on the alpha battle of Nineveh:

A. T. Jones anotsanangura pamusoro pehondo yealpha yeNinevhe:

> “Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

> “Zvinhu muhurumende yeAsiriya zvakaramba zvichibva pakuipa zvichienda pakuipa kwazvo, zvokuti muna 612 BC kwakavapo kumukira kukuru zvakare kubva kunyika nhatu dzimwe chetedzo, zvino kutungamirirwa naNabopolassar pachake. Uku kwakabudirira chose: Ninevhe rakaitwa murwi wamatongo; uye ushe hweAsiriya hwakakamurwa kuita zvikamu zvikuru zvitatu,—Medhia ichibata kuchamhembe kwakabvazuva uye kuchamhembe chaiko, Bhabhironi richibata Eramu nebani rose nemipata yeYufratesi neTigirisi, uye Ijipiti richibata nyika yose iri kumadokero kweYufratesi. Chisimbiso chomubatanidzwa uyu pakati peBhabhironi neMedhia chakanga chiri kuroorwa komwanasikana wamambo weMedhia naNebhukadhinezari, mwanakomana waNabopolassar. Kwaiva mukuzadzisa rutivi rwake rwomubatanidzwa wokurwisa Asiriya, uko Farao-Neko mambo weIjipiti akakwira kundorwa namambo weAsiriya paKarikemishi paYufratesi, apo Mambo Josia waJudha akabuda kundorwa naye, akazourayirwa paMegidho. Zvino sezvo nharaunda yose iyi yokumadokero yakanga iri yomambo weIjipiti, saka kwaiva mukushandisa ushe hwake hwakafanira, hwaakawana nokukunda, kuti abvise Sharumu, mwanakomana waJosia, pakuva mambo waJudha, uye akagadza Eriakimu kuva mambo waJudha panzvimbo pake, achichinja zita rake kuti ave Jehoiakimu, uye akaisa mutero panyika.” 1 Makoronike 3:15; 2 Madzimambo 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.

Muvuto yealpha yeNinevhe ya612 BC, Umambo hweAsiria hwakasvika kumagumo, sezvinongoitawo umambo hwechitanhatu hwechiporofita cheBhaibheri pamutemo weSvondo. Mukundi muhondo iyoyo akanga ari mubatanidzwa wakapetwa katatu weBhabhironi, Ijipiti, neMedhia. Muhondo dzenguva iyoyo Mambo Josia anofira paMegidho, nokudaro achifananidzira Arumagedhoni. Muvuto yeomega yeNinevhe ya627, ChiIslām chenhamo yechitatu chinosunungurwa sezvo rusvingo rwekudzivirira muBumbiro reMitemo ruchibviswa, sezvakafananidzirwa, Haskell paakacherechedza Persia se“rusvingo rwechipingamupinyi” rwekudzivirira rwakabviswa nokukundwa kwePersia. Kufa kwaMambo Josia paMegidho kunoratidza muvuto wekutanga weNinevhe sechiri hondo yechipiri mumazuva okupedzisira. Yekupedzisira pahondo mbiri dzeNinevhe muna 627, apo kiyi inotenderedzwa uye gomba rinovhurwa, ndiyo yokutanga mumazuva okupedzisira, nokuti vokutanga vachava vokupedzisira. Muvuto wekutanga weNinevhe pakati peAsiria nomubatanidzwa wakapetwa katatu unotungamirira kuArumagedhoni. Nguva yeRima rechipiri inotanga nemuvuto weNinevhe uye inoguma nemuvuto weNinevhe.

The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:

Ukweli wa tarumbeta ya tano, ambayo ni ole wa kwanza wa Ufunuo sura ya tisa, ndiyo ambayo waanzilishi walielewa kuwa ushuhuda wa kihistoria ulio wazi kuliko wote wa kifungu chochote katika kitabu cha Ufunuo. Uriah Smith anaeleza ukweli huo kama ifuatavyo:

> “‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’

> “‘INDIMA 1. Lengelosi lesihlanu lakhala, ngabona inkanyezi iwa ezulwini iye emhlabeni; yanikwa yona isihluthulelo somgodi ongenasiphelo.’”

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.

> “Kuti titsanangure pamusoro pehwamanda iyi, tichazotorazve kubva muzvinyorwa zvaVaKeith. Munyori uyu anotaura chokwadi achiti: ‘Panenge pasina kubvumirana kwakangofanana pakati pevatsananguri pamusoro pechimwe chikamu chipi nechipi cheApocalypse sekuri pamusoro pekushandiswa kwehwamanda yechishanu neyechitanhatu, kana nhamo yokutanga neyechipiri, kuvaSaracens navaTurks. Zviri pachena kwazvo zvokuti hazvingatongonzwisiswi zvisizvo. Panzvimbo pokuti ndima imwe kana mbiri dzitsanangure chimwe nechimwe, chitsauko chose chechipfumbamwe cheRevelation, muzvikamu zvakaenzana, chakatsaurirwa kutsananguro yezvose zviri zviviri.’ Uriah Smith, Daniel and the Revelation, 495.

Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.

Petro ari paPanium aine mutoro wokururamisa shoko remabhora omoto eNashville, uye zvino zvava kuonekwa kekutanga kuti zvimiro zvenhamo yokutanga zvinonyatsowirirana nezvimiro zvemutemo weSvondo uri kuuya nokukurumidza. Shumba yorudzi rwaJudha yakazarura kunzwisisa uku, ichiwirirana nemimwe mitsara yechiporofita yaakanga atoisa kare. Vanyori venhoroondo vachapupura pamusoro pokukosha kwokurwisa kwokushamisa kwakaitwa neRoma pamusoro pavaPezhiya muna 627, uye pavanodaro, vachacherechedza kufamba-famba kwaHeraclius achitenderera uye achipfuura seri kwePezhiya munguva yechando sechitsotsi chokuramba chakavanzika kusvikira panguva yokurwisa.

Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.

Dada White anatidziwisa kuti Roma iri kungomirira chete “vantage ground,” uye ipapo ichabva yarova.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Izwi raMwari rakapa yambiro pamusoro pengozi iri kuswedera; kana izvi zvikaregeredzwa, nyika yechiPurotesitendi ichazodzidza kuti zvinangwa zveRoma chaizvo ndezvipi, asi panguva iyo zvinenge zvanonoka zvikuru kutiza musungo. Iro riri kukura richipinda musimba chinyararire. Dzidziso dzaro dziri kushandisa simba radzo mudzimba dzemitemo, mumachechi, nomumwoyo yavanhu. Riri kuunganidza zvivako zvaro zvakakwirira nezvikukutu umo mumativi aro akavanzika kutambudza kwaro kwekare kuchadzokororwa. Muchivande uye risingafungidzirwi riri kusimbisa mauto aro kuti rienderere mberi nezvinangwa zvaro pacharo kana nguva yokuti rirove yasvika. Chose charinoda inzvimbo yakanakira, uye izvi chatove kupiwa. Tichakurumidza kuona uye tichanzwa kuti chinangwa chebato reRoma chii. Ani naani achatenda uye achateerera shoko raMwari achabva awana kushorwa nokutambudzwa.” The Great Controversy, 581.

As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.

සම්රාට් හෙරාක්ලියස් සම්බන්ධයෙන් වූ ලෙසම, යෙසායා අධ්‍යායය විසිතුනෙහි ටීරයේ වේශ්‍යාව හයවන රාජ්‍යයේ බයිබල් අනාවැකී ඉතිහාසය වෙනුවෙන් අමතක කරනු ලබන බවෙහි ඉටුවීමක් ලෙස, පාප් පදවිය තම ඉලක්කය කරා “රහසිගතව හා අනපේක්ෂිත ලෙස” ගමන් කරමින් ඇත. හෙරාක්ලියස්ගේ රහස් සහ හදිසි ප්‍රහාරය යනු 1798 සිට ඉරිදා නීතිය දක්වා ලෝකය පාප් පදවිය අමතක කර සිටීමය. පේළිය මත පේළිය වශයෙන්, පළමු අහෝකාරය තුන්වන හා අවසාන අහෝකාරය නියෝජනය කරයි. පළමු අහෝකාරයේදී ඉස්ලාමයේ ඉතිහාසය හා එක්ලක්ෂ හතළිස් හාර දහසගේ මුද්‍රා තැබීමේ කාලය සමඟ ද සම්මත වන ප්‍රකාශයක් කරනු ලබයි.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.

> Vakārayirwa kuti varege kukuvadza uswa hwenyika, kana chinhu chipi nechipi chakasvibira, kana muti upi noupi; asi vanhu chete vasina chisimbiso chaMwari pahuma dzavo. Uye vakapiwa kuti varege kuvauraya, asi kuti vatambudze kwemwedzi mishanu; uye kutambudzwa kwavo kwakanga kwakaita sokutambudzwa nechinyavada, kana chabaya munhu. Uye mumazuva iwayo vanhu vachatsvaka rufu, asi havangaruwani; uye vachashuva kufa, asi rufu ruchavatiza. Zvakazarurwa 9:4–6.

Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.

Nagkana nga maikot an yabi ha girra han Nineveh, nga amo an tiarabot na nga Sunday law, an usa ka gatos kag kap-atan kag upat ka yukot, natalan na. Ha Sunday law, an kalaglagan han mga syudad, nga gintikangan han mga kalayo nga bola han Nashville, iginrirepresentar sugad nga usa ka panahon nga “lima ka bulan,” diin nagngangalas an pakiggirra ngan gintitikangan an ikaduha nga papal nga pagpaligo hin dugo, ha katumanan han baton nga iginhatag ha mga martir han Dark Ages dida ha ikalima nga timri.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Uye paakazarura chisimbiso chechishanu, ndakaona pasi peatari mweya yavaiva vakaurayiwa nokuda kweshoko raMwari, uye nokuda kweuchapupu hwavakanga vakabatirira pahuri. Vakadana nenzwi guru, vachiti, Kusvikira rinhi, imi Ishe, mutsvene uye muchokwadi, musingatongi nokutsiva ropa redu kuna avo vagere panyika? Zvino mumwe nomumwe wavo akapiwa nguo chena; vakazoudzwa kuti vazorore havo kwechinguva chiduku, kusvikira vamwe varanda pamwe chete navo, nehama dzavo dzaizourayiwa sezvavakaurayiwa ivo, vazadziswe. Zvakazarurwa 6:9–11.

The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.

Mafia wa Enzi za Giza ndiyo kundi la kwanza linalowakilisha kwa mfano mafia wa Roma ya Kisasa wakati wa mgogoro wa sheria ya Jumapili. Kabla ya mgogoro huo kufika, wale mia moja arobaini na nne elfu hutiwa muhuri, na mchakato huo wa kutiwa muhuri ulianza tarehe 9/11 kwa kuwasili kwa Uislamu wa ole ya tatu, na kunyunyizwa kwa mvua ya masika ya mwisho. Wakati mafia wa Enzi za kwanza za Giza walipouliza ni lini upapa ungehukumiwa, waliambiwa kwamba kutakuwa na kundi la pili la mafia wakati Enzi za Giza zitakaporudiwa, ndipo ufunguo wa vita vya Ninawi utakapokamilishwa katika sheria ya Jumapili inayokuja upesi. Kabla kundi la pili la mafia halijakamilika, wale mia moja arobaini na nne elfu hutiwa muhuri, na kipindi cha kutiwa muhuri kilichoanza tarehe 9/11 kinatambulishwa katika muhuri wa tano, kwa maana mazungumzo yaliyowekwa hapo yanapatikana katika Ufunuo sura ya sita, aya ya TISA hadi KUMI NA MOJA, hivyo kuashiria mwanzo na mwisho wa kutiwa muhuri kwa 9/11. Mwisho huo huanzisha kuangamizwa kwa Uislamu kama ilivyoainishwa katika Ufunuo TISA, KUMI NA MOJA, na wale waliotiwa muhuri watakuwa wametimiza uzoefu wa Danieli unaowakilishwa katika Danieli TISA, KUMI NA MOJA.

We will continue these things in the next article.

Tichaenderera mberi nezvinhu izvi munyaya inotevera.

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