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# The Hidden History of Verse Forty - Number Seventeen

Imbiri Yakavigika yeNdima yeMakumi Mana — Namba Gumi neNomwe

The Second Woe - Part Four

Nechipiri Chinosuruvarisa — Chikamu Chechina

Author

Jeff Pippenger

Published

June 25, 2026

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## 627, 632 and 637

627, 632 සහ 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.

“ufunguo” unaofungua kuzimu ni vita vya Ninawi, vilivyotimizwa mwaka 627, miaka mitano kabla ya Mohammed kufa mwaka 632. Miaka mitano baadaye, mwaka 637, majeshi ya Waislamu yaliiteka mji mkuu wa Uajemi, mojawapo ya dola kuu mbili zilizoshiriki katika vita vya Ninawi. Tukio hili lilibadili kwa namna ya kushangaza uwiano wa nguvu katika Mashariki ya Kati. Vita vya Ninawi vya mwaka 627 vilidhoofisha nguvu za Milki ya Uajemi, na miaka kumi baadaye Milki ya Uajemi ilikoma.

## Humiliation—782

Kuzvidzwa—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.

Miaka mia moja na hamsini baada ya kifo cha Mohammed mwaka 632, katika Kampeni ya Abbasid ya mwaka 782, jeshi la Abbasid (linaloripotiwa kuwa na takriban askari 95,000) lilianzisha uvamizi mkubwa katika eneo la Wabyzantine huko Asia Ndogo (Uturuki ya kisasa). Lilisonga mbele hadi Chrysopolis, ng’ambo ya moja kwa moja ya Mlango-Bahari wa Bosporus kutoka Constantinople—likikaribia sana mji mkuu wa Wabyzantine. Wabyzantine, chini ya Malkia Irene, walipata kushindwa kukubwa. Kwa hiyo, Wabyzantine walilazimika kusaini mapatano ya aibu ya miaka mitatu ya kusitisha vita, wakikubali kulipa kodi kubwa ya kila mwaka (takriban dinari za dhahabu 70,000–90,000) na kukabidhi mavazi ya hariri pamoja na mateka. Kampeni hii ilikuwa mojawapo ya mashambulizi makubwa na yenye mafanikio zaidi ya Abbasid katika nchi za Wabyzantine wakati wa karne ya 8. Ilidhihirisha nguvu iliyokuwa ikiongezeka ya Ukhalifa wa Abbasid na kuzorota kuendelea kwa Dola ya Byzantine.

## Five months

សំរាប់រយៈពេលប្រាំខែ

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.

Mu Chivumbulutso chaputala 9, “miyezi isanu” imene ikufanana ndi zaka zana limodzi ndi makumi asanu yatchulidwa kawiri; kamodzi pa vesi 5 ndiponso pa vesi 10.

> 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.

> Uye vakapiwa kuti varege kuvauraya, asi kuti vatambudzwe kwemwedzi mishanu; uye kutambudzika kwavo kwakanga kwakaita sokutambudzika kwechinyavada, kana chabaya munhu. Uye mumazuva iwayo vanhu vachatsvaka rufu, asi havangaruwani; uye vachashuva kufa, asi rufu ruchavatiza. Uye maumbirwo emhashu akanga akafanana namabhiza akagadzirirwa hondo; uye pamusoro pawo paiva nezvakanga zvakaita sekorona dzakafanana nendarama, uye zviso zvawo zvakanga zvakaita sezviso zvavanhu. Uye dzakanga dzine bvudzi rakafanana nebvudzi ravakadzi, uye mazino adzo akanga akaita samazino eshumba. Uye dzakanga dzine zvipfeko zvechipfuva, zvakanga zvakaita sezvipfeko zvechipfuva zvesimbi; uye ruzha rwamapapiro adzo rwakanga rwakaita soruzha rwengoro dzamabhiza mazhinji dzichimhanyira kuhondo. Uye dzakanga dzine miswe yakafanana neyezvinyavada, uye mumiswe yadzo maiva norumborera; uye simba radzo rakanga riri rokukuvadza vanhu kwemwedzi mishanu. Zvakazarurwa 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.

Mubhuku rechipfumbamwe chaZvakazarurwa, muridzo wechishanu une nguva mbiri dzakasiyana dzechiporofita dzemakore zana nemakumi mashanu. Yokutanga inotangira parufu rwaMohammed muna 632 ichisvika pakunyadziswa kwaMambokadzi Irene weRoma yoKumabvazuva muna 782. Chitsauko chechipfumbamwe chinotsanangura kumuka kweIslam nenzira yakadzama zvikuru. Kubva pakubatanidzwa kwamarudzi muna 606, kuenda kuhondo yeNinevhe muna 627, kusvika parufu rwaMohammed muna 632, uyezve kukundwa kwePersia muna 637, kukwira nokudonha kweIslam kunoteverwa nokungwarira muShoko raMwari rechiporofita. Islam yeArabia ndiyo simba riri muchiporofita chokutanga chemakore zana nemakumi mashanu chokutambudza. Kubatanidzwa kwamarudzi naMohammed muna 606; ipapo hondo “yakakosha” yeNinevhe muna 627, ichiteverwa nokufanotaura kwaMohammed kwokuparara kwePersia neRoma zvose zviri zviviri munenge muna 628, uyezve kusvika parufu rwake muna 632. Mazuva aya anomirira nhevedzano yakatarwa yezviitiko mumutsara weIslam.

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.

පූ. ව. 632 දී මුහම්මද් මිය ගිය පසු වසර එකසිය පනහකට පසුව, ඉස්ලාමයේ බලකේන්ද්‍රය අරාබියෙන් තුර්කිය වෙත මාරු විය; එය නැගෙනහිර රෝමය කොන්ස්ටන්ටිනෝපලය දක්වාම පසුබැස්සවමින් ගෙන ගිය බැවිනි. පළමු ශෝකය අරාබියේ ඉස්ලාමය නිරූපණය කළ අතර, දෙවන ශෝකය තුර්කියේ ඉස්ලාමය නිරූපණය කළේය. පළමු ශෝකය තුළ, වසර එකසිය පනහක කාල අනාවැකි දෙකම අරාබියේ ඉස්ලාමය සහ තුර්කියේ ඉස්ලාමය අතර පවතින වෙනස හඳුන්වා දෙයි; එයම පළමු සහ දෙවන ශෝකය අතර පවතින, එම සත්‍යයේම වෙනස තුළ නිරූපණය වන පරිදි ය.

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.

Makore zana nemakumi mashanu okutanga akatanga nokuparara kwePersia uye akaguma Roma yakavharirwa mukati memasvingo eConstantinople. Nguva yechipiri yemakore zana nemakumi mashanu yakatanga nokukunda kwaOsman (anonziwo Ottman) paNicomedia. Kukunda kweOttoman paNicomedia kunoreva Kukombwa kweNicomedia (İzmit yemazuva ano, Turkey), kwakaitika kubva muna 1333 kusvikira muna 1337, apo Sultan Orhan Gazi (mwanakomana waOsman I, muvambi weOttoman Beylik), akakomba guta rinokosha reByzantium reNicomedia. Guta rakatsungirira kwemakore anoverengeka, asi pakupedzisira rakazvipira muna 1337 nokuda kwenzara nokushomeka kwezvokudya nezvimwe zvinodiwa. Varwi veByzantium vaichengetedza guta vakabvumirwa kuenda kuConstantinople. Nicomedia raiva rimwe remasvingo makuru okupedzisira eByzantium muAsia Minor (Anatolia). Kuwa kwaro kwakagumisa zvine simba kutonga kweByzantium munzvimbo zhinji dzekumadokero kweAnatolia. Kukunda uku kwakabvumira maOttoman kusimbisa simba ravo muBithynia uye kuwedzera kufambira mberi kwavo vachienda kuBosporus Strait. Kwaiva danho guru rakavhura nzira yokuenda kukukunda kweOttoman kweConstantinople pakupedzisira (kwakazoitika anopfuura zana remakore gare gare muna 1453). Kukombwa uku kunowanzoonekwa sechimwe chezvikunda zvikuru zvokutanga zvakashandura humambo huduku hweOttoman kuva simba redunhu rakanga richisimuka.

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.

Nguva iyo yechipiri yemakore zana nemakumi mashanu mukati mehwamanda yokutanga yakapera musi wa27 Chikunguru 1449, Konstantino wokupedzisira akatsvaka mvumo kubva kusurutan wechiIslam kuti akwire pachigaro choushe cheRoma yoKumabvazuva, nokudaro achitambura kunyadziswa kumwe chete kwakaitwa naMambokadzi Irene pakupera kwemakore zana nemakumi mashanu okutanga enguva mbiri dzeZvakazarurwa 9 dze“mwedzi mishanu.” Kunyadziswa kwa‘Mambokadzi Irene’ uye zvakare kwa‘Konstantino wokupedzisira’ kwakava mufananidzo wokunyadziswa kwakatevera kwavaOttoman, apo pakupera kwechiporofita chenguva chenhamo yechipiri vakatsvaka kudzivirirwa kubva kumasimba mana makuru eEurope pakutyisidzirwa neIjipiti.

## The Pantheon

I-Pantheon

The pioneers correctly understood and taught that the phrase “the place of his sanctuary was cast down” in Daniel eight and verse eleven was fulfilled by Constantine.

Vapayona vaizvinzwisisa nokururama uye vakadzidzisa kuti mashoko anoti “nzvimbo yetsvene yake yakakandirwa pasi” muna Danieri 8 ndima 11 akazadzikiswa naConstantine.

> 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.

> Eya, iye akazvikudza kusvikira kuna Muchinda wehondo; uye nezvake chibayiro chezuva nezuva chakabviswa, uye nzvimbo yetsvene yake yakakandirwa pasi.

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.

“nvimbo tsvene” inotaurwa pano yaiva temberi yePantheon muguta reRoma, uye “nzvimbo ye” temberi iyoyo yaiva Roma. Roma “yakawisirwa pasi” naConstantine paakasarudza kutamisa guta guru reumambo hwake kuenda kuConstantinople mugore ra330. Ndima yegumi neimwe inobatana naZvakazarurwa chitsauko chegumi nenhatu, uye ndima yechipiri iri kuratidza zviitiko zvimwe chetezvo.

> 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.

> Nyama yandakaona yakanga yakafanana nembada, uye tsoka dzayo dzakanga dzakaita setsoka dzebheya, nomuromo wayo wakanga wakaita somuromo weshumba; uye dhiragoni yakapa iyo simba rayo, nechigaro chayo, nesimba guru.

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.

Shato rakanga riri Roma yechihedheni, uye Roma yechihedheni yakapa “chigaro” chayo chemasimba kuchechi yeRoma muna 330, payakatamisa guta guru ichiriendesa kumabvazuva, nokudaro ichisiya nzvimbo isina simba iyo chechi yepapa yakafara kutora mukana wayo. Patinotanga mutsetse weRoma yokumabvazuva kubva mugore ra330 kusvikira kuna 1453, tinoona kuti pakutanga pechiporofita cheRoma yokumabvazuva, guta reRoma rakanyadziswa nokurambwa kwaRoma naConstantine. Kunyadziswa ikoko kwakadzokororwa naMambokadzi Irene muna 782, pakupera kwemakore zana nemakumi mashanu okutanga okutambudzwa. Kunyadziswa kwose uku kwakadzokororwazve naConstantine wokupedzisira.

## Peculiar Rise and Falls

Kunyuka na Kuanguka kwa Kipekee

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.”

Likolopha la botlhano le la borataro tsa Tshenolo kgaolo ya boferabongwe di naya dintlha tsa go wa ga Roma ya botlhaba, tsotlhe di ntse di kwala gape go tlhoga le go wa ga Boiselamo. Tshenolo ya semowa e re itsise gore re ithute “go tlhoga le go wa” ga mebuso mo dibukeng tsa Daniele le Tshenolo. Mebuso eo e na le tsotlhe tsotlhe dikgono tsa yone tse di ikgethileng tse di amanang le “go tlhoga le go wa” ga yone ka tsela ya yone e e kgethegileng. Go wa ga Juda go ne ga tlisiwa ke ditlhaselo di le tharo mo Jerusalema. Bahebera ba ne ba isiwa kwa Babilona, mme ba ne ba tla boa ka ditaelo di le tharo, tse di neng di tla simolola dingwaga di le 2,300 tse di neng tsa isa kwa baengele ba le bararo ba goroga mo hisitoring go tloga ka 1798 go fitlha ka 1844. Babilona e ne ya wa ka bosigo bo le bongwe. Roma e ne ya kgaogana ya phatlalala, mme mo go kgaoganeng ga yone ga tlhongwa dikarolo tse pedi tsa Roma ka fa tlase ga lefelo la Roma ya bophirima kgotsa ya botlhaba. Go tlhoga le go wa ga bogosi jwa Bapotolome le bogosi jwa Baselukase mo karolong ya ntlha ya boraro ya Daniele kgaolo ya bolesome le bongwe go tshwantsha go tlhoga le go wa ga Roma ya bopapa. Bosupi joo ke fela bokhutlo jo bo ntshiwang mo pegong ya ga Alekexandere le go phatlalala ga Gerika. Go farologana le Roma, Gerika e ne ya kgaoganngwa ka dikarolo di le nne tse kwa bokhutlong di neng tsa nna pedi. Roma e ne ya kgaoganngwa ya nna botlhaba le bophirima, mme morago ga moo Roma ya bophirima e ne ya kgaoganngwa ka boporofeti ya nna tharo, e emela puso ya Roma ya dikarolo di le tharo. Fa e le Roma ya botlhaba, Constantine o ne a kgaoganya bogosi jwa gagwe a bo naya bomorwawe ba le bararo. Go bonala sentle gore Roma ya bophirima le ya botlhaba ke mela e e bapileng e e emelang kereke ya Roma le puso ya Roma. Mo kgaoganong eo ya dikarolo di le pedi go na le gape kgaogano e nngwe ya dikarolo di le tharo. Gerika e ne e le nne go nna pedi, Babilona e ne e le bosigo bo le bongwe, Juda e ne e le ditlhaselo di le tharo. Ka Boiselamo, “go tlhoga” ga bona go bontshiwa e le “go gololwa,” mme “go wa” ga bona ke “go thibelwa.”

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.

Kukwira kwavo kwakatanga naMohammed, uye vakadziviswa musi wa11 Nyamavhuvhu, 1840. Vakaburitswa, uye pakarepo vakadzivirwazve pa9/11. Vakaburitswazve munguva ichangopfuura musi wa7 Gumiguru, 2023, uye kubvira ipapo vakadzivirirwa muGaza. Islam ichaburitswazve kuti chiratidze kumiswa kwechifananidzo chechikara. Mutsetse wenhoroondo yechiporofita yechiIslam unomiririrwa muzvitsauko zvipfumbamwe kusvika gumi nerimwe zvebhuku raZvakazarurwa, unozivisa nhoroondo yechiporofita yechiIslam yenhamo yechitatu. “Nhoroondo yechiporofita yechiIslam yenhamo yechitatu” inomiririrwawo nengirozi yechinomwe uyewo nengirozi yechitatu. Ngirozi yechitatu yakasvika musi wa22 Gumiguru, 1844, apo ngirozi yechinomwe yakatanga kuridza. Ngirozi yechitatu nenhamo yechitatu zvakapinda munhoroondo yechiporofita pa9/11. Kubva pa9/11 kusvikira pamutemo weSvondo, nhoroondo yechiporofita yenhamo yekutanga neyechipiri yanga ichidzokororwa, uye ichiri kudaro.

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.

“kiyi” ya nkhondo ya Nineve, imakokera mphamvu ziwiri, Roma ndi Perisiya, m’kulumikizana kwachindunji ndi kosalekanitsidwa ndi Chisilamu. Nineve imazindikiritsa momveka bwino kuposa gawo lina lililonse la Malemba kupita m’tsogolo kwa kugwa kwa Roma yakumadzulo ndi ya kum’mawa.

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.

Herode ndi cizindikiro ca chinjoka; iye anali kuyimilira Roma. Chinjoka pa mapeto a dziko lapansi ndi bungwe la United Nations. Pa lamulo la Lamlungu ufumu wachisanu ndi chimodzi ugwa, wachisanu ndi chiwiri uyamba, koma iwo apereka ufumu wawo kwa ufumu wachisanu ndi chitatu pa phwando lawo lenileni la kubadwa. Ufumu wachisanu ndi chiwiri wangobadwa kumene, ndipo nthawi yomweyo uvomera kupereka ufumu wake kwa hule la Babulo kwa ola limodzi, monga mwa cithunzithunzi ca Herode kulonjeza Salome mpaka theka la ufumu wake.

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.

Papo hapo Marekani inapoanguka, Umoja wa Mataifa huzaliwa na muungano wa sehemu tatu hutekelezwa. Herode ndiye joka, na Herodia ndiye upapa, na Marekani ndiye Salome. Herode alikuwa katika muungano wa ndoa usio halali, kwa maana alikuwa ameoa mke wa ndugu yake, na katika kiwango cha kiunabii alikuwa katika uhusiano wa kujamiiana na ndugu wa karibu na Salome, kwa maana ni dhahiri kwamba alikuwa akimtamania alipokuwa akicheza. Joka lina mahusiano na mama pamoja na binti. Hili ni muhimu kuliona unapobaini kwamba Rumi ya magharibi na ya mashariki inawakilisha, mtawalia, hila za kanisa na hila za dola. Rumi, ufalme wa nne wa unabii wa Biblia, kwa kiunabii iliweka upapa juu ya kiti cha enzi, na kwa kufanya hivyo iliifananisha Marekani ambaye kwa mara nyingine atauweka upapa juu ya kiti cha enzi.

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.

Kufa kunoenderera mberi kweRoma yokumadokero kubva muna 330 kusvikira muna 476 kunomiririra kufa kunoenderera mberi kweUnited States kubva muna 1798 kusvikira kumutemo weSvondo. Gore ra“330” negore ra“1798” zvose zviri zviviri zviratidzo zvechiporofita zvinonzi “nguva yakatarwa” kana kuti “nguva yokuguma” mubhuku raDanieri. 330 rinoratidza kutanga kweRoma yokumadokero neRoma yokumabvazuva. Kuguma kwezvose izvi kuzininipiswa kwomutungamiri weRoma, sokungofanana nokuti Konstantino akazvidza guta reRoma pakutanga. 476 waiva mugumo wenguva yechiporofita inoratidza kuti chimiro chezvematongerwo enyika cheRoma chairemekedzwa chakaparara pasi pematanho matatu. Nguva yakatanga neguta richirambwa muna 330 yakateverwa nokuzininipiswa kwechimiro chavo chose chezvematongerwo enyika—repabhuriki yavo yakaisvonaka, iyo yakanga iri chinhu chikuru chavanozvirumbidza nacho muRoma yekare, yakabviswa-bviswa, uye pakupedzisira yakasvika kuna 476, apo paisazombovapo mutongi pamusoro peRoma aibva murudzi chairwo rweRoma. Mitsetse miviri yeRoma inotanga mugore ra330, uye ndima apo mitsetse miviri iyi inoiswa pachena, inosanganisirawo mitsetse miviri yechiporofita yemwedzi mishanu. Mutsetse weRoma yokumadokero unotanga uye unoguma nokuzininipiswa kunoenderera mberi. Mutsetse weRoma yokumabvazuva unotanga uye unoguma nokuzininipiswa kunoenderera mberi muna 1449, apo Konstantino wokupedzisira akakumbira mvumo yokutonga.

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.

Imwe mu bihe by’amezi atanu iganisha ku iherezo ry’Ubusilamu bw’Abarabu nk’icyo ubuhanuzi bwibandaho no ku itangira ry’Ubusilamu bw’Abaturukiya mu 782. Kuri iyo tariki, Umwamikazi Irene ashyirwa mu isoni, bihuye no gushyirwa mu isoni kwa Constantine wa nyuma ku iherezo ry’ubuhanuzi bwa kabiri bw’amezi atanu. Ubuhanuzi bubiri bw’amezi atanu buri mu nkuru imwe igizwe n’imirongo cumi n’itanu. Bumwe bugaragaza amateka y’Ubusilamu bwo muri Arabiya, ubundi bukagaragaza Ubusilamu bw’Abaturukiya. Bwombi busozwa no gushyirwa mu isoni kwa Roma y’iburasirazuba. Isohozwa ry’umwe muri ubwo buhanuzi ryasohorejwe mu mugore washyizwe mu isoni, iry’undi risohorezwa mu mugabo. Umurongo ku wundi murongo, bugaragaza ugushyirwa mu isoni kw’itorero n’ubutegetsi bwa Roma y’iburasirazuba. Uko gushyirwa mu isoni kwombi kuzanywe n’Ubusilamu bw’akaga ka mbere. Gushyirwa mu isoni kwa Constantine wa nyuma mu 1449 gutangiza igihe cy’imyaka ine kirangirira mu 1453, inkuta za Constantinople zikagwa hasi. 1449 ihagarariye ugushyirwa mu isoni, naho mu 1453 inkuta ziragwa maze ubwami bukarangira.

## Death of Mohammed

مرگِ محمد

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.

Imwe y’ibihe bibiri by’amezi atanu itangirana n’urupfu rwa Muhamadi, uvugwa mu murongo wa cumi n’umwe ko ari “umwami wari ubategeka.”

> 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.

> Uye vakanga vane mambo pamusoro pavo, anova mutumwa wegomba risina mugumo, ane zita muchiHebheru rinonzi Abadhoni, asi muchiGiriki ane zita rinonzi Aporiyoni.

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.

Inkosi eyayiphezu kwabo kwakunguMohammed, ngoba ukhunjulwe evesini lokuqala; ngakho-ke akayena omunye umuntu ongumSulumane, kodwa unguMohammed inkosi, futhi inkosi ingumbuso, kanti i-Islam ingumbuso kaMohammed.

> 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.

> Zvino mutumwa wechishanu akaridza hwamanda, ndikavona nyenyedzi yakanga yawa kubva kudenga ichiwira panyika; akapiwa kiyi yegomba risina magumo. Akazarura gomba risina magumo; kukakwira utsi kubva mugomba, soutsi hwechoto chikuru; zuva nomhepo zvikaitwa rima nokuda kwouts i hwakabva mugomba. Uye mumutsi makabuda mhashu dzikauya panyika; dzikapiwa simba, sezvo zvinyavada zvenyika zvine simba. Zvakazarurwa 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.

Ukuphindaphindwa kweshwa lokuqala nelesibili ngaphakathi kweshwa lesithathu kuhambisana nokuphindaphindwa kwengelosi yokuqala neyesibili ngaphakathi kwengelosi yesithathu. UMohammed, inkosi, wanikwa ukhiye wokuvula umgodi ongenasiphelo, futhi u-9/11 ukhomba isikhathi lapho ingelosi yesithathu inikwe amandla. UKristu njengengelosi enamandla wase eyehla ngesikhathi ukufika kokuqala kukaBhalamu kufinyelela emlandweni wesiprofetho. Kwase kuvuleka umgodi ongenasiphelo, futhi ubuSulumane baphinde baba yisihloko somlando wezwe. UKristu wase ehola abantu baKhe ukuba babuyele ezindleleni zasendulo zikaJeremiya, nomyalezo weshwa lesithathu nowengelosi yesithathu waqala ukuzwakaliswa. Ngo-2015, uTrump wamemezela inhloso yakhe yokungenela ukhetho lobumongameli, ngalokho evusa amandla kadrako wobumbuluzwe bomhlaba, futhi umgodi ongenasiphelo wase ukhulula ukungakholelwa kuNkulunkulu okwagcina kubulele uTrump ezitaladini zaseSodoma naseGibhithe. Emthethweni weSonto, isilo esingesesiShiyagalombili, esivela kwabayiisikhombisa, siyakwenyuka siphume emgodini ongenasiphelo. Ukuqala kwesikhathi sokubekwa uphawu kwabali ikhulu namashumi amane nane ezinkulungwane, kanye nokuphela kwaso, kukhomba ukuvela kwamandla omgodi ongenasiphelo.

> 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 chawakaona chakanga chiripo, asi zvino hachipo; uye chichakwira chichibva mugomba risina pasi, chigoenda kukuparadzwa; uye vagere panyika vachashamisika, avo vasina kunyorwa mazita avo mubhuku roupenyu kubva pakuvambwa kwenyika, pavachaona chikara chakanga chiripo, asi zvino hachipo, kunyange zvakadaro chiripo. Zvakazarurwa 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.

Uislamu ndiye ufunguo uliolifungua shimo lisilo na mwisho mnamo 9/11, na ndiye unaolifungua shimo lisilo na mwisho wakati wa sheria ya Jumapili. Katikati ya wakati wa kutiwa muhuri, mnyama-joka wa utandawazi naye alitoka katika shimo lisilo na mwisho.

> 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.

> Na pavanenge vapedza uchapupu hwavo, chikara chinokwira chichibva mugomba risina magumo chicharwa navo, chichavakunda, uye chichavauraya. Zvakazarurwa 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.

Kiyi kinofungua alama zote tatu za njia za mamlaka itokayo katika shimo lisilo na mwisho alipewa Mohammed, mfalme wa ufalme wa Uislamu. Vita vya Nineveh mwaka wa 627 viliwakilisha pambano kati ya mamlaka mbili lililodhoofisha nguvu za wapiganaji wote wawili, jambo lililoruhusu Uislamu kuinuka kwa haraka na kupata mamlaka. Kiyi iligeuzwa tarehe 9/11, na kuinuka kwa Uislamu kulianza, ingawa muda mfupi baadaye kulizuiwa. Vita vya Nineveh vilifanyiwa mfano katika 9/11, kwa maana hapo kuinuka kwa Uislamu kulianza wakati malaika mwenye nguvu aliposhuka ili kuutia nuru ulimwengu kwa utukufu Wake, na nyota, ambalo humaanisha mjumbe, nayo ikaanguka kutoka mbinguni. Vita vya Nineveh pia vinafanyiwa mfano mwishoni, wakati sheria ya Jumapili itakapowasili na kipindi cha pili cha Enzi za Giza kuanza, huku moshi wa dini ya Kiislamu ukiifunika jua.

## Exeter

Ekisita

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.

Mutemo weSvondo unofananidzirwa apo shoko rokuchema kwapakati pousiku rinosvika pamusangano wemisasa weExeter. Ipapo kufamba kwokupedzisira mukumisikidzwa kwechifananidzo chechikara kunotanga. Kuumbwa, kana kuti kumisikidzwa kwechifananidzo, kwakatanga pa9/11, asi pakupera kwenguva iyoyo, nguva yokuziviswa kokuchema kwapakati pousikuwo zvakare ifractal yenguva yose yokuumbwa kwechifananidzo yakatanga pa9/11. Kutanga kunomiririra kuguma. Nhamo yokutanga inofananidzira nhamo yechitatu, sezvakangoita mutumwa wokutanga anofananidzira mutumwa wechitatu. Hondo yeNinevhe pakuguma kwenguva yokusimbisa chisimbiso, inozivisa hondo yeNinevhe pakutanga. Hondo yeNinevhe pamutemo weSvondo, ndiko kuguma kwenguva yokusimbisa chisimbiso yakatanga pa9/11, asiwo ndiko kuguma kwenguva yokuziviswa kokuchema kwapakati pousiku. Naizvozvo hondo yeNinevhe inofananidzirwa pakutanga mukuziviswa kokuchema kwapakati pousiku, izvo zvinoratidza nhanho dzokupedzisira mukuumbwa kwechifananidzo chechikara muUnited States, uye pamutemo weSvondo kutanga kwokuumbwa kwechifananidzo chechikara munyika kunotanga. Ninevhe ndiye kiyi inorongedza mitsara yakasiyana-siyana iyo inowana kuzadzikiswa kwayo kwakakwana munhoroondo yakavanzika yendima makumi mana.

We will proceed further in the next article.

Tichafambira mberi mune imwe nyaya inotevera.

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