The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which is of course, is what a key does. My claim is that the battle of Nineveh was not only the historical key marking the rise of Islam, but that it is also a prophetic key. The prophetic dynamics of that battle brings all the lines of the kingdoms of Bible prophecy, as set forth in Daniel and Revelation into alignment with the eleventh chapter of Daniel. In doing this, it allows those kingdoms to all testify to the last six verses of Daniel eleven, and more importantly—to unseal the external hidden history of verse forty.
တော်လှန်ရေးကျမ်း Revelation ကိုးခန်း၌ ဖော်ပြထားသော နီနေဝေစစ်ပွဲကို ကိုယ်စားပြုသည့် “သော့” သည် အလှည့်အပြောင်းတစ်ရပ်ကို ဖြစ်ပေါ်စေသော သမိုင်းတစ်ရပ်အားဖြင့် ပြည့်စုံခဲ့သည်။ အမှန်တကယ်အားဖြင့် သော့၏ လုပ်ဆောင်ချက်ဆိုသည်မှာ ထိုကဲ့သို့သော အလှည့်အပြောင်းကို ဖြစ်စေခြင်းပင် ဖြစ်သည်။ ကျွန်ုပ်၏ အခိုင်အမာဆိုချက်မှာ နီနေဝေစစ်ပွဲသည် အစ္စလာမ်၏ ထမြောက်လာမှုကို မှတ်သားညွှန်းဆိုသော သမိုင်းဆိုင်ရာ သော့တစ်ချောင်းသာမက၊ ပရောဖက်ပြုဆိုင်ရာ သော့တစ်ချောင်းလည်း ဖြစ်သည်ဟူ၍ ဖြစ်သည်။ ထိုစစ်ပွဲ၏ ပရောဖက်ပြုဆိုင်ရာ လှုပ်ရှားသဘောတရားများသည် Daniel နှင့် Revelation တို့၌ တင်ပြထားသည့် သမ္မာကျမ်းစာပရောဖက်ပြုချက်ဆိုင်ရာ နိုင်ငံတော်များ၏ လမ်းကြောင်းအားလုံးကို Daniel အခန်း ၁၁ နှင့် ကိုက်ညီစွာ စီတန်းညှိနှိုင်းပေးသည်။ ထိုသို့ ဆောင်ရွက်ခြင်းအားဖြင့် ယင်းနိုင်ငံတော်များအားလုံးသည် Daniel အခန်း ၁၁ ၏ နောက်ဆုံး အပိုဒ်ခြောက်ပိုဒ်အတွက် သက်သေခံစေနိုင်သကဲ့သို့၊ ထို့ထက်ပို၍—အပိုဒ် ၄၀ ၏ အပြင်ဘက်၌ ဖုံးကွယ်ထားသော သမိုင်းကို တံဆိပ်ဖြုတ်ဖွင့်လှစ်ပေးနိုင်သည်။
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Et je te donnerai les clefs du royaume des cieux : et tout ce que tu lieras sur la terre sera lié dans les cieux ; et tout ce que tu délieras sur la terre sera délié dans les cieux. Matthieu 16:19.
The Release and Rise of the Kingdom of Mohammed
شىخەڵاتى و هەڵكشانى پاشایەتى محەممەد
The battle of Nineveh in 627 marked the beginning of the last ten years of the Persian power that had been defeated through the stratagem of Rome, accompanied with God’s providence fog. It marked the turning point where Mohammed’s Islamic hordes begin to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.
La bataille de Ninive, en 627, marqua le commencement des dix dernières années de la puissance perse, qui avait été vaincue par le stratagème de Rome, accompagné du brouillard de la providence de Dieu. Elle marqua le point de bascule où les hordes islamiques de Mahomet commencèrent à s’élever. La bataille ôta une retenue qui avait existé, une retenue qui, en théorie, serait demeurée si Rome et la Perse avaient toutes deux conservé leur force. Ni l’une ni l’autre ne le firent.
Restraint and Release
कसावट और विमोचन
In the prophetic representation of Islam, we find the restraint and release of Islam from the very first introduction of Scripture as Sarah convinced Abraham to restrain Hagar and Ishmael.
Dans la représentation prophétique de l’islam, nous trouvons la retenue et la libération de l’islam dès la toute première présentation de l’Écriture, lorsque Sara persuada Abraham de retenir Agar et Ismaël.
And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. Genesis 16:5, 6.
`ff` semble manquer dans votre demande. Merci de préciser la langue cible correspondant à « ff » afin que je puisse traduire le passage.
Even before that incident, the reason Hagar is introduced into the prophetic narrative is that the Lord has “restrained” Sarah from having a child.
حتی پیش از آن واقعه، سببِ ورودِ هاجر به روایتِ نبوی این است که خداوند سارا را از فرزند آوردن «بازداشته» است.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Tahi a Sarai, te avāhine a Aberama, i fanau tamarii na ’na; e e tavini vahine to ’na, no Aiphiti, o Hagara te i‘oa. E ua parau atura Sarai ia Aberama, Inaha, ua tape‘a mai Iehova ia ’u ia ore e fanau; te pure atu nei au ia oe, a tomo atu i ta ’u tavini vahine; peneia‘e e noaa mai ta ’u mau tamarii na roto ia ’na. E ua faaroo Aberama i te reo o Sarai. Genese 16:1, 2.
The “key” of Revelation nine that was given to Mohammed, and was thereafter fulfilled by the battle of Nineveh, represents the removal of the “restraint” upon Islam at any given point in prophetic history.
“Idabi” ry’Ibyahishuwe igice cya cyenda ryahawe Mohammed, kandi nyuma rikuzo y’urugamba rwa Nineveh, rihagarariye ikurwaho ry’“inzitizi” yari ishyizwe kuri Isilamu mu gihe icyo ari cyo cyose cy’amateka ya gihanuzi.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
«ئەنجەلەکان چوار بایەکەیان گرتووە، کە وەک ئەسپێکی تووڕە نیشان دراوە کە دەوێت خۆی ڕزگار بکات و بە سەر ڕووی تەواوی زەوی دا پەلهاوێت، هەڵگری وێرانکاری و مردن لە ڕێگای خۆیدا.» Manuscript Releases, volume 20, 217.
The “rise and fall” of the kingdom of Mohammed is represented, not so much as a rise and a fall, but as a ‘release’ and a ‘restraint’. When Islam is released prophetically, the release has been illustrated by the battle of Nineveh.
“उदय र पतन” भन्दा मोहम्मदको राज्यलाई त्यति धेरै उदय र पतनको रूपमा नभई, बरु ‘मुक्ति’ र ‘संयमन’ को रूपमा प्रस्तुत गरिएको छ। जब इस्लाम भविष्यवाणीगत रूपमा मुक्त गरिन्छ, त्यस मुक्तिलाई निनवेहको युद्धद्वारा चित्रित गरिएको छ।
Only the Woes
Seules les Malédictions
Of the seven trumpets, only the woe trumpets of Islam span history as a consistent power from when they were first introduced into prophetic history unto the close of probation. The first four trumpets brought upon western Rome represented Odoacer, Genseric, Atilla the Hun and Alaric, thus typifying four providential judgment powers in the latter days, but their modern counterpart is not a direct descendant of those four ancient powers. Not so with the woe trumpets. Once Islam enters history it continues a direct line of release and restraint until it is fully released at the close of probation. With the woe trumpets the “key” of ‘release’ is marked by the battle of Nineveh.
सातों तुरहियों में केवल इस्लाम की हाय वाली तुरहियाँ ही इतिहास में एक निरंतर सामर्थ्य के रूप में फैली हुई हैं, जब से वे पहली बार भविष्यद्वाणी के इतिहास में प्रविष्ट की गईं, तब से लेकर अनुग्रह-अवधि की समाप्ति तक। पहली चार तुरहियाँ, जो पश्चिमी रोम पर लाई गईं, ओडोएसर, जेनसेरिक, अत्तीला हून और अलारिक का प्रतिनिधित्व करती थीं; इस प्रकार वे अंतिम दिनों में ईश्वरीय विधान के चार न्यायकारी सामर्थ्यों का प्रतीक ठहरीं, परन्तु उनका आधुनिक समकक्ष उन चार प्राचीन शक्तियों का प्रत्यक्ष वंशज नहीं है। परन्तु हाय वाली तुरहियों के विषय में ऐसा नहीं है। एक बार जब इस्लाम इतिहास में प्रवेश करता है, तब वह विमोचन और संयम की एक प्रत्यक्ष रेखा को बनाए रखता है, जब तक कि अनुग्रह-अवधि के अंत में वह पूर्णतया मुक्त न कर दिया जाए। हाय वाली तुरहियों में “कुंजी” अर्थात् ‘मुक्ति’ का चिह्न नीनवे की लड़ाई द्वारा अंकित किया गया है।
Nicomedia and July 27, 1299
ਨਿਕੋਮੀਡੀਆ ਅਤੇ 27 ਜੁਲਾਈ, 1299
The pioneers correctly identified July 27, 1299 as the starting of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.
Les pionniers ont correctement identifié le 27 juillet 1299 comme le commencement des cent cinquante années qui prirent fin le 27 juillet 1449, lequel marqua à son tour le début des trois cent quatre-vingt-onze années et quinze jours qui s’achevèrent le 11 août 1840.
In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.
In het vorige artikel hebben wij het beleg van 1333 tot 1337 vastgesteld dat door sultan Orhan Gazi (zoon van Osman I, de stichter van het Ottomaanse beylik) over Nicomedia werd gebracht, toen hij de belangrijke Byzantijnse stad Nicomedia belegerde. Het beleg vormt de voltooiing van de oorlogvoering tegen Nicomedia die met zijn vader Osman was begonnen. De honderd vijftig jaren van Openbaring negen, vers tien, begonnen op 27 juli 1299, en als beginpunt van een profetie dient de geschiedenis die met die begindatum verbonden is, te worden opgemerkt. Osman I (stichter van de Ottomaanse dynastie) was de vader van sultan Orhan Gazi, die op 27 juli 1299 de betekenisvolle vroege overwinning op het Byzantijnse Rijk behaalde in de Slag bij Bapheus, die plaatsvond in de streek van Nicomedia, dicht bij de stad Nicomedia, een zeer belangrijke hoofdstad in de Romeinse en vroege Byzantijnse geschiedenis.
Father and Son
Père et Fils
July 27, 1299 Osman’s forces defeated a Byzantine army led by a local governor. The battle is considered one of the first major independent military successes of Osman after he had begun consolidating power in Bithynia (northwestern Anatolia). It marked an important step in the transition from a small Turkish beylik (tribal principality) to a rising power that would eventually challenge and conquer the Byzantine territories. That date marks the beginning of a period of growth for Islam that ultimately led to the establishment of the Ottoman Empire at the fall of Constantinople in 1453. Osman employed ghazi warriors (frontier raiders with Islamic motivation), and there began the formation of the ghazi frontier warriors into a more structured army that developed progressively from Osman and then on to his son, Orhan. Among other important elements of Osman’s legacy is that it allowed Islam to hold onto property, as opposed to the warfare of the ghazi warriors, whose disorganized hit and run tactics left them only the spoils of their victories, but never any territory.
1299 оны 7-р сарын 27-нд Османы хүчнүүд орон нутгийн захирагчийн удирдсан Византийн армийг ялсан. Энэхүү тулалдаан нь Осман Битинид (Анатолийн баруун хойд хэсэг) эрх мэдлээ нэгтгэж эхэлсний дараах түүний бие даасан цэргийн анхны томоохон амжилтуудын нэг гэж үзэгддэг. Энэ нь Туркийн жижиг бейликээс (овгийн ванлиг) Византийн нутаг дэвсгэрийг эцэст нь сөрөн зогсож, байлдан дагуулах өсөн нэмэгдэж буй хүч болон хувирах шилжилтийн чухал алхам байв. Тэрхүү өдөр нь Исламын өсөн тэлэх үеийн эхлэлийг тэмдэглэсэн бөгөөд энэ нь эцэстээ 1453 онд Константинополь унаснаар Османы эзэнт гүрэн байгуулагдахад хүргэсэн юм. Осман гази дайчдыг (Исламын сэдлээр хөдөлсөн хилийн довтлогчид) ашигласан бөгөөд тэндээс гази хилийн дайчид илүү зохион байгуулалттай армид бүрэлдэн тогтож эхэлсэн ба энэ нь Османаас эхлэн, дараа нь түүний хүү Орхан хүртэл үе шаттайгаар хөгжсөн. Османы өвийн бусад чухал бүрэлдэхүүн хэсгүүдийн нэг нь Исламд өмч хөрөнгөө хадгалан үлдэх боломжийг олгосон явдал байсан. Энэ нь замбараагүй цохиод зугтах тактиктай гази дайчдын дайнаас ялгаатай бөгөөд тийм тактик тэдэнд ялалтынхаа зөвхөн олзыг л үлдээдэг байсан болохоос, хэзээ ч газар нутаг үлдээдэггүй байв.
On July 27, 1299, Osman began a campaign in the area of Nicomedia, and thirty-four years later his son began a four-year siege upon the capital city Nicomedia. The father at the beginning and the son at the ending. War begins against the area represented as Nicomedia and ends with the capturing of Nicomedia, the capital city of the area, Nicomedia. From 1299 unto 1337 is a thirty-eight-year period, and prophetically the number “thirty-eight” symbolizes a rising up.
1299년 7월 27일, 오스만은 니코메디아 지역에서 원정을 시작하였고, 그로부터 삼십사 년 후 그의 아들은 수도 니코메디아 성에 대하여 사 년에 걸친 포위를 시작하였다. 시작에는 아버지가 있었고 마침에는 아들이 있었다. 전쟁은 니코메디아로 표상된 지역을 대적하여 시작되었고, 그 끝은 그 지역 니코메디아의 수도인 니코메디아를 함락함으로써 맺어졌다. 1299년부터 1337년까지는 삼십팔 년의 기간이며, 예언적으로 “삼십팔”이라는 수는 일어남을 상징한다.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Basi ngimi, nikasema, mkavuke kijito cha Zeredi. Nasi tukavuka kijito cha Zeredi. Na muda tuliotoka Kadesh-barnea hata tulipokuwa tumekwisha kuvuka kijito cha Zeredi ulikuwa miaka thelathini na minane; hata kizazi chote cha watu wa vita kilipokuwa kimeangamizwa kutoka kati ya jeshi, kama Bwana alivyowaapia. Kumbukumbu la Torati 2:13, 14.
The one hundred and fifty years from July 27, 1299 unto July 27, 1449 represents the period which led to the establishment of the Ottoman Empire of the second woe of Revelation chapter nine. The thirty-eight years of the progressive conquering of Nicomedia began with a father (Osman) and ended with his son (Orphan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.
Tahun seratus lima puluh dari 27 Juli 1299 hingga 27 Juli 1449 melambangkan masa yang mengarah kepada berdirinya Kekaisaran Utsmaniyah dari celaka kedua dalam Wahyu pasal sembilan. Tiga puluh delapan tahun penaklukan progresif atas Nikomedia dimulai dengan seorang ayah (Osman) dan berakhir dengan putranya (Orphan). Masa itu menggambarkan langkah pertama dari kebangkitan bertahap suatu kepangeranan suku menjadi sebuah kekaisaran.
The one hundred and fifty years from July 27, 1299 unto July 27, 1449, includes a four-year siege that marks the end of the thirty-eight years. The beginning of the conquering of Nicomedia was by the father Osman and the end was accomplished by a four-year siege from 1333 unto 1337; a siege carried out by Osman’s son.
Iminyaka ijana na mirongo itanu kuva ku wa 27 Nyakanga 1299 kugeza ku wa 27 Nyakanga 1449 ikubiyemo ugutwaza imyaka ine kugaragaza iherezo ry’iyo myaka mirongo itatu n’umunani. Intangiriro yo kunesha Nicomedia yakozwe na se, Osman, kandi iherezo ryabyo ryarangijwe n’ugutwaza kumaze imyaka ine kuva mu 1333 kugeza mu 1337; ugutwaza kwakozwe n’umuhungu wa Osman.
When the one hundred and fifty years ended on July 27, 1449, the Byzantine’s emperor Constantine the eleventh, or the last Constantine of eastern Rome sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449 four years led to the fall of eastern Rome as Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.
Lorsque les cent cinquante années prirent fin le 27 juillet 1449, l’empereur byzantin, Constantin XI, ou le dernier Constantin de la Rome orientale, sollicita des Turcs la permission de monter sur le trône. À partir de cette date jusqu’à la conquête de Constantinople, il s’écoula quatre années. Ces quatre années s’achevèrent par le siège de Constantinople, et Constantin, le dernier, mourut durant le siège. L’essor de l’islam est représenté par les trente-huit premières années de la prophétie des cent cinquante ans, lesquelles culminèrent en un siège de quatre ans. Lorsque les cent cinquante années prirent fin, l’islam s’était élevé à un point tel que la Rome orientale était humiliée par la puissance que les Turcs possédaient alors. Depuis l’humiliation du 27 juillet 1449, quatre années conduisirent à la chute de la Rome orientale, lorsque Constantinople fut prise à l’issue d’un siège. La fin des trente-huit premières années est marquée par un siège, et l’établissement de l’Empire ottoman est marqué par un siège.
38 and 40
38 et 40
The number thirty-eight as a symbol as set forth by Moses in Deuteronomy representing the last thirty-eight years of the judgment of forty years wandering in the wilderness. Therefore, the number thirty-eight, as a symbol possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299 and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and 1331, thirty years later his son took the capital city, named Nicaea, a former Roman capital city.
نمبر اڑتیس، جیسا کہ موسیٰ نے استثنا میں چالیس سالہ بیابانی آوارگی کے فیصلے کے آخری اڑتیس برسوں کی نمائندگی کرتے ہوئے پیش کیا ہے، بطورِ علامت استعمال ہوا ہے۔ لہٰذا، نمبر اڑتیس بطورِ علامت نمبر چالیس کے ساتھ ایک تعلق رکھتا ہے۔ عثمان نے 27 جولائی 1299 کو نیکومیڈیا کے علاقے پر قبضہ کیا، اور اڑتیس برس بعد اُس کے بیٹے نے اُس علاقے کے دارالحکومت شہر پر قبضہ کر لیا۔ علاقہ اور دارالحکومت شہر، دونوں ہی نیکومیڈیا تھے۔ مؤرخین اس معرکے کو اُن ‘دو’ مراحل میں سے پہلا قرار دیتے ہیں جو سلطنتِ عثمانیہ کے عروج کے بالکل ابتدائی آغاز کی نشان دہی کرتے ہیں۔ تاریخ کے مطابق دوسرا مرحلہ 1301 میں نقیہ کی جنگ ہے۔ وہاں باپ، عثمان، نے نقیہ کہلانے والے علاقے پر قبضہ کیا، اور 1331 میں، تیس برس بعد، اُس کے بیٹے نے دارالحکومت شہر، جس کا نام بھی نقیہ تھا اور جو سابقہ رومی دارالحکومت تھا، پر قبضہ کر لیا۔
In relation to 1299 and the battle of Nicomedia, as the first of two steps, the second step came two years later in 1301. 1299 is a symbol of thirty-eight, and two years later (forty), the territory of Nicaea is taken by the father. The thirty-eight and forty relationships of ancient Israel rising up to take the promised land is represented in July 27, 1299 and 1301. Those first two steps of Islam rising are marked by military campaigns that begin with the father conquering the territory and the son conquering the capital of the territory at the end. When the two capitals fell, they fell at a siege. Both capitals were at some point capitals of eastern Rome.
1299 तथा निकोमीडिया की लड़ाई के संबंध में, दो चरणों में से पहले के रूप में, दूसरा चरण दो वर्ष बाद 1301 में आया। 1299 अड़तीस का एक प्रतीक है, और दो वर्ष बाद (चालीस), निकैया का प्रदेश पिता द्वारा ले लिया जाता है। प्राचीन इस्राएल के प्रतिज्ञात देश पर अधिकार करने के लिए उठ खड़े होने के अड़तीस और चालीस के संबंध 27 जुलाई, 1299 और 1301 में निरूपित होते हैं। इस्लाम के उदय के वे पहले दो चरण सैनिक अभियानों द्वारा चिह्नित हैं, जो पिता के उस प्रदेश को जीतने से आरंभ होते हैं और अंत में पुत्र के उस प्रदेश की राजधानी को जीतने पर समाप्त होते हैं। जब वे दोनों राजधानियाँ गिरीं, तो वे घेरेबंदी में गिरीं। दोनों राजधानियाँ किसी समय पूर्वी रोम की राजधानियाँ थीं।
July 27, 1299 and 1301 reach their conclusion on August 11, 1840, that represents the history of 1838, when Litch first published his view and prediction of the three hundred and ninety-one year and fifteen-day prophecy that would ultimately be fulfilled on August 11, 1840. The two steps of rising up for the Millerites was the years 1838 and 1840.
Le 27 juillet, 1299 et 1301 parviennent à leur terme le 11 août 1840, ce qui représente l’histoire de 1838, lorsque Litch publia pour la première fois sa compréhension et sa prédiction concernant la prophétie des trois cent quatre-vingt-onze ans et quinze jours, laquelle devait finalement s’accomplir le 11 août 1840. Les deux étapes du relèvement des millérites furent les années 1838 et 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.
«Taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa, miavaka, izay nampientanentana fatratra ny sain’ny maro. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitandrina nalaza indrindra nitory ny Fiavian’i Kristy fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, ka naminany ny fianjeran’ny Fanjakana Otomana. Araka ny kajikajiny dia tokony ho resy io fahefana io “amin’ny A.D. 1840, amin’ny fotoana iray mandritra ny volana Aogositra;” ary andro vitsivitsy monja talohan’ny nahatanterahany dia nanoratra izy hoe: “Raha ekena fa ny fe-potoana voalohany, 150 taona, dia tanteraka marina talohan’ny niakaran’i Deacozes teo amin’ny seza fiandrianana noho ny fanomezan-dàlan’ny Tiorka, ary fa ny 391 taona sy dimy ambin’ny folo andro dia nanomboka tamin’ny fiafaran’ilay fe-potoana voalohany, dia hifarana amin’ny 11 Aogositra 1840 izany, izay fotoana antenaina hirodanan’ny fahefana otomana ao Constantinople. Ary mino aho fa ho hita fa izany tokoa no zava-misy.” —Josiah Litch, ao amin’ny Signs of the Times, and Expositor of Prophecy, 1 Aogositra 1840.»
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“ff নির্দিষ্ট সেই সময়েই তুরস্ক, আপন রাষ্ট্রদূতদের মাধ্যমে, ইউরোপের মিত্র শক্তিসমূহের সুরক্ষা গ্রহণ করেছিল, এবং এভাবে নিজেকে খ্রিষ্টীয় জাতিসমূহের নিয়ন্ত্রণাধীন করেছিল। ঘটনাটি ভবিষ্যদ্বাণীকে হুবহু পূর্ণ করেছিল। যখন এটি জানা গেল, তখন বহুজন নিশ্চিত হল যে মিলার ও তাঁর সহকারীরা যে ভাববাণীমূলক ব্যাখ্যার নীতিসমূহ গ্রহণ করেছিলেন, সেগুলি সঠিক; এবং অ্যাডভেন্ট আন্দোলন এক বিস্ময়কর প্রেরণা লাভ করল। বিদ্যাশিক্ষা ও মর্যাদাসম্পন্ন ব্যক্তিরা, উভয়ই তাঁর মতামত প্রচার ও প্রকাশনার কাজে, মিলারের সঙ্গে যুক্ত হলেন; এবং 1840 থেকে 1844 সাল পর্যন্ত এই কাজ দ্রুত প্রসার লাভ করল।” The Great Controversy, 334, 335.
Litch’s '38 prediction and his corrected vision of '40 include his final statement, which he penned on August 1, ten days before the corrected prediction. It was the fulfillment of the prediction that convinced the world of the correct methodology of biblical prophecy. The thirty-eight years that marked the rising up of ancient Israel included the two years from the Red Sea crossing unto the first rebellion at Kadesh.
‘38ལོའི་ལིཆ་གི་སྔོན་བརྗོད་དང་། ‘40ལོའི་ཁོང་གིས་བཅོས་བསྒྱུར་མཛད་པའི་མཐོང་སྣང་ནང་། ཁོང་གི་མཐའ་མའི་གསུང་བཤད་ཀྱང་ཚུད་ཡོད་ལ། དེ་ནི་ཁོང་གིས་བཅོས་བསྒྱུར་མ་བྱས་པའི་སྔོན་བརྗོད་དེའི་སྔོན་ལ་ཉིན་བཅུ་ཡོད་པའི་ཟླ་8ཚེས་1ཉིན་བྲིས་པ་ཡིན། སྔོན་བརྗོད་དེ་འགྲུབ་པ་དེས་འཛམ་གླིང་ལ་གསུང་རབ་ཀྱི་ལུང་བསྟན་གྱི་ཐབས་ལམ་ཡང་དག་པ་ཡིན་པར་ཡིད་ཆེས་བསྐྱེད་པ་ཡིན། ལོ་སུམ་ཅུ་སོ་བརྒྱད་དེས་གནའ་བོའི་ཨིས་ར་ཨེལ་ཡར་ལངས་པའི་རྟགས་མཚན་བྱས་པ་དང་། དེའི་ནང་ལ་དམར་མཚོ་བརྒལ་བ་ནས་ཀ་དེས་སུ་ཐོག་མའི་ངོ་ལོག་བྱུང་བའི་བར་གྱི་ལོ་གཉིས་ཀྱང་ཚུད་ཡོད།
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it. Numbers 14:22, 23.
For alle disse mennene som har sett min herlighet og mine tegn, som jeg gjorde i Egypt og i ørkenen, og som nå har fristet meg disse ti ganger og ikke har hørt på min røst, sannelig, de skal ikke få se det landet som jeg tilsvor deres fedre; heller ikke skal noen av dem som egget meg til vrede, få se det. 4 Mosebok 14:22, 23.
That rebellion is identified as the final of ten tests. A two-year testing period of ten tests added to thirty-eight years in the wilderness typified 1838 and 1840, and 1840 contained a period of ten days.
Cette rébellion est identifiée comme la dernière de dix épreuves. Une période d’épreuve de deux ans comprenant dix épreuves, ajoutée aux trente-huit années dans le désert, préfigurait 1838 et 1840, et 1840 comportait une période de dix jours.
And the starting point of the rise of Islam with Osman on July 27, 1299 begins a thirty-eight-year period that ends with a four-year siege in 1337. July 27, 1299 was the first of two steps historians identify as the starting point of the rise of the Ottoman Empire, and the second step was 1301. The two steps of the battles of Nicomedia and Nicaea in 1299 and 1301 typify 1838 and 1840. The beginning of the prophecy illustrates the end.
Et le point de départ de l’essor de l’islam avec Osman, le 27 juillet 1299, ouvre une période de trente-huit ans qui s’achève par un siège de quatre ans en 1337. Le 27 juillet 1299 fut la première de deux étapes que les historiens identifient comme le point de départ de l’essor de l’Empire ottoman, et la seconde étape fut 1301. Les deux étapes des batailles de Nicomédie et de Nicée, en 1299 et en 1301, préfigurent 1838 et 1840. Le commencement de la prophétie illustre la fin.
Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capitol in 330 until 1453. Nicomedia and Nicaea typify the fall of Constantinople; all fell from Islamic sieges that marked the conclusion of a campaign where Islam first took control of the territory and thereafter took the capital city.
নিকোমিডিয়া ও নাইসিয়া উভয়ই তাদের নিজ নিজ ইতিহাসে সাময়িকভাবে পূর্ব রোমের রাজধানী হিসেবে দায়িত্ব পালন করেছিল। অবশ্যই, পরবর্তীতে ৩৩০ সাল থেকে ১৪৫৩ সাল পর্যন্ত কনস্টান্টিনোপলই পূর্বাঞ্চলীয় রাজধানী হয়ে ওঠে। নিকোমিডিয়া ও নাইসিয়া কনস্টান্টিনোপলের পতনের প্রতিরূপ; এ সকলই ইসলামী অবরোধের ফলে পতিত হয়েছিল, যা এমন এক অভিযানের পরিসমাপ্তি নির্দেশ করে যেখানে ইসলাম প্রথমে ভূখণ্ডটির উপর নিয়ন্ত্রণ প্রতিষ্ঠা করে এবং তারপর রাজধানী নগরী অধিকার করে।
The first siege four-years from 1333 unto 1337 represents the four-years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years fifteen days later Islam is restrained as the Millerites ‘rise’ under the prophetic power represented in the characteristics ‘thirty-eight and forty’ as represented in the alpha history of the history of July 27, 1299 and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers is represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.
Vizingiti vya kwanza vya miaka minne, kuanzia 1333 hadi 1337, vinawakilisha miaka minne kuanzia 1449 hadi 1453, wakati unabii ulipofikia mwisho. Miaka mia tatu na tisini na moja na siku kumi na tano baadaye, Uislamu unazuiliwa, huku Wamillerite ‘wakiinuka’ chini ya uweza wa kiunabii unaowakilishwa katika sifa za ‘thelathini na nane na arobaini,’ kama inavyowakilishwa katika historia ya alfa ya historia ya Julai 27, 1299 na Julai 27, 1449. Kuunuka kwa Uislamu na kuinuka kwa wajumbe wa Mungu wa siku za mwisho kunawakilishwa katika ishara ya kiidadi iliyojengwa kwa uhusiano wa nambari 38 na 40.
In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.
वुली येहेजकेल सुअनतिसा इस्लाम आरो पुबेनि बिफानि बिथां, जाय गोमौ हाग्रा फिसाफोरनि गोजौ सानायाव फुंजाबनाय जायते बिसोरा थांनो पारगोन मोनसे गोजौ सेनाफोर बादि। जेब्ला येहेजकेलनि बिथांआ पहुंचै, थांखौ फिन फोजोबनायनि आरम्भ जाय, बिदिनो 1838 आरो 1840 नि मिलराइट जौगाव जादोंमोन। बे बिथांआ 9/11 आव पहुंचैसिल, आरो खामानि समावहोनाय सानिबारनि आइनेनि समाव बे गोजौफोरआ मोनसे गोजौ सेनाफोर बादि थांनो। गोसांइनि सेनाखौ जोबोद गिर्जा बादि लाहैनि सान्फाराव फिन फोजोबनायखौ 1838 आरो 1840 एनि बिदिनि चिह्ना होनाय जादों। 9/11 निफ्राय सानिबारनि आइनेनि सिमाव 1840 निफ्राय 1844 सिमनि चिह्ना होनाय जादों, नाथाय बेयो December 31, 2023 निफ्राय Nashville नि फाइअरबलफोरनि सिमाव थानाय समायखौ चिह्ना होयो।
Eastern Rome
東ローマ帝国
From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 4 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).
आरम्भिक (महान) कॉन्स्टैन्टाइन द्वारा साम्राज्य के विभाजन से लेकर अन्तिम कॉन्स्टैन्टाइन तक पूर्वी रोम का भविष्यद्वाणीपरक इतिहास निरूपित होता है। अतः यह भविष्यद्वाणीपरक काल, उनके नाम द्वारा प्रदर्शित, एक भविष्यद्वाणीपरक अथवा प्रतीकात्मक पिता और एक पुत्र से चिह्नित है, यद्यपि महान कॉन्स्टैन्टाइन और ग्यारहवें कॉन्स्टैन्टाइन के बीच प्रत्यक्ष रक्त-संतति का कोई सम्बन्ध नहीं था। प्रथम और अन्तिम कॉन्स्टैन्टाइन भविष्यद्वाणी में अल्फ़ा और ओमेगा के प्रतीकों के रूप में भी प्रस्तुत किए गए हैं; और पिता (अल्फ़ा) ने कॉन्स्टैन्टिनोपल को राजधानी के रूप में चुना, तथा पुत्र (ओमेगा) घेराबन्दी के समय मारा गया, जब कॉन्स्टैन्टिनोपल राजधानी रहना बन्द हो गया। पूर्वी रोम का भविष्यद्वाणीपरक काल प्रथम और अन्तिम कॉन्स्टैन्टाइन द्वारा चिह्नित है। 27 जुलाई, 1299 को आरम्भ हुआ 150 वर्षों का काल 38 वर्षों की एक अवधि को सम्मिलित करता है और 4 वर्षों की एक घेराबन्दी पर समाप्त होता है। वह घेराबन्दी 1449 से 1453 का प्रतिरूप थी। निकोमीडिया का अभियान एक प्रदेश के विजित होने से आरम्भ हुआ और उस प्रदेश की राजधानी के विजित होने पर समाप्त हुआ। जैसे प्रथम और अन्तिम कॉन्स्टैन्टाइन के साथ था, वैसे ही निकोमीडिया की विजय एक पिता (प्रथम) से आरम्भ हुई और एक पुत्र (अन्तिम) पर समाप्त हुई।
Four years
I can translate it, but I need to know what language “ff” refers to.
A four-year siege in the opening period of the one hundred and fifty years that led to the four years from the humiliation of Constantine the last in 1449 unto 1453 when Constantinople was besieged and fell. The time prophecy of the second woe representing three hundred and ninety-one years and fifteen days began on July 27, 1449 and it ended on August 11, 1840. That date marks the beginning of a four-year period which Sister White called a glorious manifestation of the power of God.
یک محاصرهٔ چهارساله در دورهٔ آغازینِ آن یکصد و پنجاه سال که به آن چهار سال، از خواریِ قسطنطینِ آخر در ۱۴۴۹ تا ۱۴۵۳، هنگامی که قسطنطنیه محاصره شد و سقوط کرد، انجامید. نبوتِ زمانیِ وایِ دوم که نمایانگر سیصد و نود و یک سال و پانزده روز است، در ۲۷ ژوئیهٔ ۱۴۴۹ آغاز شد و در ۱۱ اوتِ ۱۸۴۰ پایان یافت. آن تاریخ آغازِ یک دورهٔ چهارساله را نشان میدهد که خواهر وایت آن را تجلیِ باشکوهِ قدرتِ خدا نامید.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
« L’ange qui s’unit à la proclamation du message du troisième ange doit illuminer toute la terre de sa gloire. Une œuvre d’une portée mondiale et d’une puissance sans précédent est ici annoncée. Le mouvement adventiste de 1840–1844 fut une glorieuse manifestation de la puissance de Dieu ; le message du premier ange fut porté dans tous les postes missionnaires du monde, et, dans certains pays, il y eut le plus grand réveil religieux dont on ait été témoin en quelque contrée que ce soit depuis la Réforme du seizième siècle ; mais tout cela doit être surpassé par le puissant mouvement suscité sous le dernier avertissement du troisième ange. » The Great Controversy, 611.
Islam was restrained on August 11, 1840 and there was a four-year period which aligns with both the outpouring of the Holy Spirit at Pentecost, and the descent of the mighty angel of Revelation eighteen, when the “great buildings” of New York were struck by Islam of the third woe on 9/11. 9/11 marks the beginning of the sealing time of the one hundred and forty-four thousand. The sealing is a period of time, and the ending of the period of the sealing possesses the characteristics of the beginning of the period. When Christ descended at 9/11, he typified Michael descending to resurrect the two witnesses on December 31, 2023, when the final period of the sealing began.
L’islam fut retenu le 11 août 1840, et il y eut une période de quatre ans qui correspond à la fois à l’effusion du Saint-Esprit à la Pentecôte et à la descente de l’ange puissant d’Apocalypse 18, lorsque les « grands édifices » de New York furent frappés par l’islam du troisième malheur le 11/9. Le 11/9 marque le commencement du temps du scellement des cent quarante-quatre mille. Le scellement est une période de temps, et la fin de la période du scellement possède les caractéristiques du commencement de la période. Lorsque Christ descendit le 11/9, il préfigurait Michel descendant pour ressusciter les deux témoins le 31 décembre 2023, lorsque commença la période finale du scellement.
The key which is the battle of Nineveh represents the various releases of Islam, that would bring down eastern Rome by 1453. Within the one hundred and fifty years of verse ten’s “five months,” the beginning and also the ending contain a four-year period. Those two four-year periods connect with the conclusion of the three hundred and ninety-one years and fifteen days, that marked a four-year period from 1840 to 1844 when Christ would lighten “the whole earth with his glory.” In 1844, prophetic time ceased to be applied, for time would be “time no longer.”
कुँजी, जो नीनवेह की लड़ाई है, इस्लाम की विभिन्न मुक्तियों का प्रतिनिधित्व करती है, जो 1453 तक पूर्वी रोम को गिरा देंगी। पद दस के “पाँच महीनों” के एक सौ पचास वर्षों के भीतर, आरम्भ और अन्त—दोनों में—चार-चार वर्षों की अवधि निहित है। वे दोनों चार-वर्षीय अवधियाँ तीन सौ इक्यानवे वर्षों और पन्द्रह दिनों की समाप्ति से जुड़ती हैं, जिन्होंने 1840 से 1844 तक की चार-वर्षीय अवधि को चिह्नित किया, जब मसीह “सम्पूर्ण पृथ्वी को अपनी महिमा से प्रकाशित” करेगा। 1844 में भविष्यद्वाणी-संबंधी समय का लागू होना समाप्त हो गया, क्योंकि समय “फिर न रहेगा।”
And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.
Na akaapa kwa yeye aishiye milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, kwamba wakati hautakuwapo tena. Ufunuo 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 እስከ 1337፣ 1449 እስከ 1453፣ 1840 እስከ 1844
Those three lines of four-year periods align with the sealing time from 9/11 unto the Sunday law, and they also align with the fractal of 9/11 unto the Sunday law that is represented from December 31, 2023 until Islam is again released to deliver the fireballs of Nashville.
Ces trois lignes de périodes de quatre ans s’alignent sur le temps du scellement depuis le 11 septembre jusqu’à la loi dominicale, et elles s’alignent aussi sur le fractal allant du 11 septembre jusqu’à la loi dominicale, lequel est représenté depuis le 31 décembre 2023 jusqu’à ce que l’islam soit de nouveau relâché pour lancer les boules de feu de Nashville.
The prophetic fractal of December 31, 2023 to the fireballs of Nashville have been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023 until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points— “keys.”
De profetiska fraktalerna från den 31 december 2023 till Nashvilles eldkulor har förebildats genom tre fyraåriga profetiska perioder, vilka alla sammanfaller med beseglingstiden från 11 september till söndagslagen. Således identifierar fyra vittnen historien från den 31 december 2023 fram till attacken mot Nashville, och det var slaget om Nineve som är ”nyckeln” för vart och ett av dessa vittnen. 1333, 1449, 1840 och 11 september var alla vändpunkter — ”nycklar”.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Ka tisa nih hian zir tur zirlai a awm a; hengte hi ngaihven tura kohna siam a ni, mi zawng zawngin Pathian chuan a hmasawnna kalpui thin ang bawkin tunah hian pawh a thawk reng tih an hriat theih nan. A kut chu A hnathawhnaah leh ram hrang hrang zingah tunah pawh a lang a, chumi chu chanchin tha chu Eden huanah Adama hnena hmasa ber puan chhuah a nih atang khan a ni tawh ang bawkin a lang reng.”
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
«نہایت ایسے ادوار ہوتے ہیں جو اقوام اور کلیسیا کی تاریخ میں نقطۂ تحول ثابت ہوتے ہیں۔ خدا کی عنایت میں، جب یہ مختلف بحران آتے ہیں، تو اُس وقت کے لیے نور عطا کیا جاتا ہے۔ اگر اسے قبول کر لیا جائے تو روحانی ترقی ہوتی ہے؛ اور اگر اسے رد کر دیا جائے تو روحانی زوال اور تباہیِ کامل اس کے پیچھے آتی ہے۔ خداوند نے اپنے کلام میں انجیل کے اُس پیش قدم کام کو آشکارا کیا ہے جیسا کہ وہ ماضی میں جاری رہا ہے، اور مستقبل میں بھی رہے گا، یہاں تک کہ آخری معرکہ برپا ہو، جب شیطانی قوتیں اپنی آخری حیرت انگیز جنبش کریں گی۔» Bible Echo, August 26, 1895.
Nicomedia
Nicomedia
After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquering’s included a siege.
Após tornar-se imperador em 284, Diocleciano, em 293, escolheu Nicomédia como a capital oriental do Império Romano quando dividiu legalmente o império em Oriente e Ocidente, estabelecendo o sistema da Tetrarquia. Nicomédia serviu como a principal capital administrativa e militar no Oriente durante várias décadas. Constantino, o Grande, utilizou-a como base antes de decidir construir a nova capital na vizinha Bizâncio (que ele renomeou Constantinopla em 330). Mesmo depois de Constantinopla se tornar a capital principal, Nicomédia permaneceu um importante centro regional, estrategicamente situada na margem oriental do Mar de Mármara. Assim, embora não fosse a capital permanente como Roma ou Constantinopla, Nicomédia foi oficialmente designada como a capital oriental durante um período decisivo de transição na história romana. No início dos cento e cinquenta anos, uma capital da Roma oriental é conquistada, e no fim, uma capital da Roma oriental é conquistada. Ambas as conquistas incluíram um cerco.
Diocletian
Diocletian
The emperor Diocletian officially made Nicomedia the eastern capital of the Roman empire when he implemented the Tetrarchy system in 293. The Tetrarchy system was made up of a western and eastern division of the empire; both east and west having a senior emperor (Augusti) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.
ንጉሠ ነገሥቱ ዲዮቅልጥያኖስ በ293 ዓ.ም. የቴትራርኪ ሥርዓትን በሥራ ላይ ሲያውል ኒቆሜድያን የሮማ መንግሥት ምሥራቃዊ ዋና ከተማ በይፋ አደረጋት። የቴትራርኪ ሥርዓት ከመንግሥቱ ምዕራባዊና ምሥራቃዊ ክፍሎች የተዋቀረ ነበር፤ በሁለቱም በምሥራቅና በምዕራብ አንድ ከፍተኛ ንጉሠ ነገሥት (Augusti) እና አንድ ዝቅተኛ ንጉሠ ነገሥት (Caesar) ይኖሩ ነበር፤ ይህም ‘tetrarchy’ በተባለው ቃል የሚወከለውን ቁጥር አራት ያበጅ ነበር።
Alpha and Omega
Alfa na Omega
Diocletian is the omega symbol of the church of Smyrna, and Nero is the alpha symbol. Constantine the Great is the alpha symbol of the church of Pergamos, and Justinian is the omega symbol.
Dioclétien est le symbole oméga de l’Église de Smyrne, et Néron en est le symbole alpha. Constantin le Grand est le symbole alpha de l’Église de Pergame, et Justinien en est le symbole oméga.
The ‘legal’ division of Rome into east and west (which did not last) was accomplished by Diocletian, and the prophetic division of Rome into east and west was accomplished by Constantine. During the history of the second symbolic church of persecution, represented by Smyrna, Rome was legally divided into east and west and in the history of the third symbolic church of compromise, represented by Pergamos, Rome was prophetically divided into east and west. 293 was the alpha and 330 was the omega and on May 11, 330, Constantine the Great dedicated Constantinople as the capital of the Empire.
La division « juridique » de Rome entre l’orient et l’occident (qui ne dura pas) fut accomplie par Dioclétien, et la division prophétique de Rome entre l’orient et l’occident fut accomplie par Constantin. Au cours de l’histoire de la deuxième Église symbolique de persécution, représentée par Smyrne, Rome fut juridiquement divisée entre l’orient et l’occident, et dans l’histoire de la troisième Église symbolique de compromis, représentée par Pergame, Rome fut prophétiquement divisée entre l’orient et l’occident. 293 fut l’alpha et 330 fut l’oméga, et le 11 mai 330, Constantin le Grand consacra Constantinople comme capitale de l’Empire.
The legal division by Diocletian in 293 fell apart through civil war that followed until the Edict of Milan in the year 313, when Constantine of the east and Licinius of the west issued the Edict of Milan, legalizing Christianity, and effectively ending the Tetrarchy—the system of four coordinated rulers that collapsed into a struggle between two main powers (Constantine in the West and Licinius in the East). The legal division, which ushered in a collapse, represents a twenty-year period from division to division, and both divisions precipitated a collapse of the system.
A divisão legal promovida por Diocleciano em 293 desfez-se por meio da guerra civil que se seguiu, até o Édito de Milão, no ano 313, quando Constantino do Oriente e Licínio do Ocidente promulgaram o Édito de Milão, legalizando o cristianismo e pondo efetivamente fim à Tetrarquia — o sistema de quatro governantes coordenados que se desintegrou numa luta entre dois poderes principais (Constantino no Ocidente e Licínio no Oriente). A divisão legal, que introduziu um colapso, representa um período de vinte anos, de divisão a divisão, e ambas as divisões precipitaram um colapso do sistema.
The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Nero marks the beginning of persecution and typifies the final persecution of the latter days. That final persecution continues until the close of probation, when the papal power comes to its end with none to help. Thus the first period of persecution began with the burning of Rome and it ends with the burning of Rome.
Kanisa la Smirna lilianza na Nero mnamo mwaka 64, wakati ule moto mkuu wa Rumi ulipotumiwa na Nero kuwatesa Wakristo, ambao Nero aliwashutumu kwamba ndio walioanzisha moto huo. Nero huashiria mwanzo wa mateso, naye ni mfano wa mateso ya mwisho ya siku za mwisho. Mateso hayo ya mwisho yanaendelea hadi kufungwa kwa muda wa rehema, hapo nguvu ya upapa inapofikia mwisho wake bila yeyote wa kuisaidia. Hivyo kipindi cha kwanza cha mateso kilianza kwa kuteketezwa kwa Rumi, nacho kinaishia kwa kuteketezwa kwa Rumi.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
ዐሥሩም ቀንዶች በአውሬው ላይ ያየሃቸው፥ እነዚህ ጋለሞታይቱን ይጠሉአታል፤ ባዶና ዕራቁት ያደርጓታል፤ ሥጋዋንም ይበላሉ፤ በእሳትም ያቃጥሏታል። ራእይ 17፥16
The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Two hundred and fifty years later it ended in 313 with the Edict of Milan. The “edict” is the ending of a twenty-year period that began with Diocletian’s legal division, and it was also the end of the two hundred and fifty years of Smyrna that began with Nero. The two hundred and fifty years of persecution represented by the church of Smyrna and Nero included the ten years of the very worst persecution brought about by Diocletian. That ten years of persecution was the last half of twenty years of Diocletian that began with his legal division of the empire in 293. From the legal division into east and west by Diocletian in 293 began a twenty year period that was made up of two ten-year periods.
Lubandla lwaseSmyrna lwaqala ngoNero ngonyaka ka-64, lapho umlilo omkhulu waseRoma wasetshenziswa nguNero ukuhlupha amaKristu, uNero awamangalela ngokuthi yiwo aqala lowo mlilo. Eminyakeni engamakhulu amabili namashumi amahlanu kamuva lwaphela ngo-313 nge-Edict of Milan. “Isimemezelo” siyisiphetho sesikhathi seminyaka engamashumi amabili esaqala ngokwehlukaniswa kombuso ngokomthetho okwenziwa nguDiocletian, futhi sasiyisiphetho futhi seminyaka engamakhulu amabili namashumi amahlanu yaseSmyrna eyaqala ngoNero. Leyo minyaka engamakhulu amabili namashumi amahlanu yokuhlushwa emelwe yibandla laseSmyrna noNero yayihlanganisa iminyaka eyishumi yokuhlushwa okubi kakhulu okwalethwa nguDiocletian. Leyo minyaka eyishumi yokuhlushwa yayiyingxenye yokugcina yeminyaka engamashumi amabili kaDiocletian eyaqala ngokwehlukaniswa kwakhe kombuso ngokomthetho ngo-293. Kusukela ekuhlukanisweni kombuso ngokomthetho waba ngasempumalanga nangasentshonalanga okwenziwa nguDiocletian ngo-293, kwaqala isikhathi seminyaka engamashumi amabili esakhiwa izikhathi ezimbili zeminyaka eyishumi.
Diocletian legally divided the empire into east and west, thus typifying the prophetic division accomplished by Constantine. Diocletian’s division was east and west, but it consisted of two rulers in the east and two rulers in the west. One primary and one secondary ruler for each area. On February 23, 303, Diocletian issued the first of several ‘edicts’ against Christians, marking the start of the Great Persecution, (also called the Diocletianic Persecution), the most severe and widespread persecution of Christians in the Roman Empire.
Dioclétien divisa légalement l’empire en Orient et en Occident, préfigurant ainsi la division prophétique accomplie par Constantin. La division de Dioclétien était entre l’Orient et l’Occident, mais elle se composait de deux dirigeants en Orient et de deux dirigeants en Occident : un dirigeant principal et un dirigeant secondaire pour chaque région. Le 23 février 303, Dioclétien promulgua le premier de plusieurs « édits » contre les chrétiens, marquant le commencement de la Grande Persécution (également appelée la persécution de Dioclétien), la persécution des chrétiens la plus sévère et la plus étendue dans l’Empire romain.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. Revelation 2:8–10.
Nandikira ngirozi y’itorero ryo mu Smurna uti: Uku ni ko Uwa mbere n’Uwa nyuma avuga, uwapfuye kandi akaba ari muzima. Nzi imirimo yawe, n’amakuba, n’ubukene bwawe (nyamara uri umutunzi), kandi nzi n’ibitutsi by’abavuga ko ari Abayahudi, nyamara atari bo, ahubwo ari isinagogi ya Satani. Ntutinye na kimwe mu byo ugiye kubabazwa; dore, Satani agiye kujugunya bamwe muri mwe muri gereza kugira ngo mugeragezwe; kandi muzagira amakuba iminsi cumi. Ujye uba uwizerwa kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ufite ugutwi niyumve icyo Umwuka abwira amatorero; unesha ntazagirwa icyo atwarwaho n’urupfu rwa kabiri. Ibyahishuwe 2:8–10.
The Great Persecution continued under Diocletian successors (especially Galerius) until 313, when it ended at the Edict of Milan. Nero is the alpha symbol of persecution that typified Diocletian as the omega persecution of the prophetic period represented by the church of Smyrna. The persecution concluded with a political marriage and a treaty between Constantine of the east and Licinius of the west. In February 313, Constantine and Licinius met in Milan and issued the Edict of Milan, which granted religious tolerance to Christians (and others) across the empire. To strengthen their political alliance, Licinius married Constantia (Constantine’s half-sister) during or around this meeting. This marriage was a classic Roman political alliance—sealing the agreement between the two emperors and helped stabilize the empire temporarily after years of civil war. The alliance did not last long. Constantine and Licinius later fought each other, and Constantine defeated Licinius in 324, becoming the sole ruler.
Ҷазои бузург таҳти ворисони Диоклетиан (махсусан Галерий) то соли 313 идома ёфт, замоне ки он бо Фармони Милан ба поён расид. Нерон рамзи алфаии таъқиб аст, ки Диоклетианро ҳамчун таъқиби омегавии давраи нубувватӣ, ки аз ҷониби калисои Смирно намояндагӣ мешавад, намунавор нишон медод. Таъқиб бо издивоҷи сиёсӣ ва аҳдномае миёни Константини шарқ ва Лицинии ғарб анҷом ёфт. Дар моҳи феврали соли 313, Константин ва Лициний дар Милан мулоқот карданд ва Фармони Миланро содир намуданд, ки ба масеҳиён (ва дигарон) дар саросари империя таҳаммулпазирии динӣ ато мекард. Барои таҳкими иттиҳоди сиёсии худ, Лициний дар ҷараёни ин мулоқот ё дар атрофи он бо Констансия (хоҳари нимхунии Константин) издивоҷ кард. Ин издивоҷ як иттиҳоди сиёсии маъмулии румӣ буд, ки созишномаи миёни ду императорро мӯҳр мезад ва пас аз солҳои ҷанги шаҳрвандӣ ба муваққатан субот ёфтани империя кумак кард. Ин иттиҳод дер напоид. Константин ва Лициний баъдтар бо ҳам ҷангиданд, ва Константин дар соли 324 Лицинийро мағлуб намуда, ҳокими ягона гардид.
From Nero to Constantine the prophetic period of Smyrna of two hundred and fifty years was accomplished, and in 313 the church of Pergamos, the church of compromise began, ending with the church of Thyatira in 538. The two hundred and fifty years of Smyrna represented a period of persecution, and in the ending of the over-all period Diocletian persecution fulfilled Revelations “ten days” (ten years) where the worst period of persecution represents a fractal of the overall period. The ten years are a fractal of the two hundred and fifty years. Those ten years represent the omega of Nero’s persecution, and at their conclusion the omega division of the empire into east and west.
Kutoka kwa Nero hadi kwa Konstantino, kipindi cha kinabii cha Smirna cha miaka mia mbili na hamsini kilitimizwa, na mwaka 313 kanisa la Pergamo, yaani kanisa la maridhiano, lilianza, likifikia mwisho wake pamoja na kanisa la Thiatira mwaka 538. Miaka hiyo mia mbili na hamsini ya Smirna iliwasilisha kipindi cha mateso, na mwishoni mwa kipindi hicho cha jumla, mateso ya Diokletiano yalitimiza “siku kumi” za Ufunuo (miaka kumi), ambapo kipindi kilicho kibaya zaidi cha mateso kinawakilisha fractal ya kipindi chote kwa ujumla. Miaka hiyo kumi ni fractal ya miaka mia mbili na hamsini. Miaka hiyo kumi inawakilisha omega ya mateso ya Nero, na katika hitimisho lake, mgawanyiko wa omega wa himaya katika mashariki na magharibi.
Marriage and Divorce
Nikoh va ajralish
Smyrna began at the burning of Rome in 64 and ended two hundred and fifty years later in 313 with the Edict of Milan and the political marriage of east and west. The ten-year fractal of persecution began in 303 and ended in 313 with the Edict of Milan and the political marriage of east and west. The twenty years that began with the legal division of east and west in 293 by Diocletian ended in 313 with the political marriage of east and west. The marriage treaty of 313 between east and west ended with the divorce of 324, when Constantine defeated Licinius of the west and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.
Smyrna e simlil 64 khan chhungkhua an hal lai atangin, kum zabi hnih leh sawmnga hnuah 313-ah Milan Thupek leh chhimlam leh tlanglei ramte inlaichin dân hmangin a tawp a ni. Tihduhdahna kum sawm “fractal” chu 303-ah a tan a, 313-ah Milan Thupek leh chhimlam leh tlanglei ramte inlaichin dân hmangin a tawp a ni. Diocletian-in 293-ah chhimlam leh tlanglei ramte dân anga a then hran aṭanga kum sawm hnih chu 313-ah chhimlam leh tlanglei ramte inlaichin dân hmangin a tawp a ni. 313-a chhimlam leh tlanglei ramte inkawpna thuthlung chu 324-a thenlehnain a tawp a ni; chu lai chuan Constantine-in tlanglei ram Licinius a hneh a, Rome lalber pakhat chauh a lo ni ta. 324-a hrilhlawk thenlehna chu 321-a Sunday dân hmasa ber hnua kum thumah a lo thleng a ni.
The seventeen years from 313 unto 330 identifies a political marriage, and the end of the persecution represented by Smyrna and Nero, and the beginning of the church of compromise represented by Pergamos. The beginning of Pergamos in 313 at the marriage, was followed by the beginning of the persecution that began at the first Sunday law in 321. That was followed by the prophetic divorce of 324, which brought east and west into one empire under Constantine. Six years later in 330 the division into east and west was prophetically repeated. The seventeen years represent the alpha period of the church of Pergamos that would continue until the church of Thyatira arrived in prophetic history in 538. That alpha period would represent an omega history at the end of the period from 330 unto 538. The omega history of Pergamos represents the period of 496, 508 and 533.
३१३ देखि ३३० सम्मका सत्र वर्षहरूले एउटा राजनीतिक विवाहलाई चिन्हित गर्छन्, साथै स्मुर्ना र नीरोद्वारा प्रतिनिधित्व गरिएको सतावटको अन्त्यलाई, र पर्गामोसद्वारा प्रतिनिधित्व गरिएको सम्झौतावादी मण्डलीको आरम्भलाई पनि। ३१३ मा विवाहसँगै पर्गामोसको आरम्भ भएपछि, ३२१ मा पहिलो आइतबारको व्यवस्थासँग सुरु भएको सतावटको आरम्भ आयो। त्यसपछि ३२४ को भविष्यवाणीगत सम्बन्ध-विच्छेद आयो, जसले पूर्व र पश्चिमलाई कन्स्टान्टाइनको अधीनमा एउटै साम्राज्यमा ल्यायो। छ वर्षपछि, ३३० मा, पूर्व र पश्चिममा भएको विभाजन भविष्यवाणीगत रूपमा फेरि दोहोरियो। यी सत्र वर्षहरूले पर्गामोस मण्डलीको अल्फा अवधिलाई प्रतिनिधित्व गर्छन्, जुन थियातिरा मण्डली ५३८ मा भविष्यवाणीगत इतिहासमा प्रवेश नगरेसम्म जारी रहने थियो। त्यो अल्फा अवधिले ३३० देखि ५३८ सम्मको अवधिको अन्त्यमा एउटा ओमेगा इतिहासलाई प्रतिनिधित्व गर्ने थियो। पर्गामोसको ओमेगा इतिहासले ४९६, ५०८, र ५३३ को अवधिलाई प्रतिनिधित्व गर्छ।
Seventeen Years
Kumi na Saba za Miaka
Ptolemy of the battle of Raphia reigned “seventeen years,” and there were “seventeen years” between the battle of Raphia and the battle of Panium. Those seventeen years symbolically align with the seventeen years from 313 unto 330. Nero’s two hundred and fifty years of Smyrna led to the first seventeen years of the church of Pergamos, and connect with the two hundred and fifty years that began at the third decree in 457BC, the starting point of the 2300 years of Daniel eight and verse fourteen, and is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.
Ptolemy wa nkhondo ya Raphia analamulira “zaka khumi ndi zisanu ndi ziwiri,” ndipo panali “zaka khumi ndi zisanu ndi ziwiri” pakati pa nkhondo ya Raphia ndi nkhondo ya Panium. Zaka khumi ndi zisanu ndi ziwirizo zikugwirizana mwa chizindikiro ndi zaka khumi ndi zisanu ndi ziwiri kuyambira 313 kufika 330. Zaka mazana awiri ndi makumi asanu za Nero za Smurna zinatsogolera ku zaka khumi ndi zisanu ndi ziwiri zoyambirira za mpingo wa Pergamo, ndipo zikugwirizana ndi zaka mazana awiri ndi makumi asanu zimene zinayamba pa lamulo lachitatu mu 457BC, malo oyambira a zaka 2300 a Danieli 8:14, ndipo ndi maziko ndi mzati wapakati wa Chiadiventi. Mboni ziwiri za zaka mazana awiri ndi makumi asanu zikugwirizana ndi zaka mazana awiri ndi makumi asanu za ufumu wachisanu ndi chimodzi wa uneneri wa m’Baibulo umene unayamba mu 1776 ndipo umatha chaka chino mu 2026.
The pioneers of Adventism did not see or understand the seventeen years of 313 to 330, for in 1844 they did not yet even understand the issue of the seventh-day Sabbath or the day of the sun. They did however recognize the one hundred and fifty years of verse ten of Revelation nine, and it became the starting point of a period that led to the three hundred and ninety-one years and fifteen days that ended on August 11, 1840. That understanding produced a mighty “manifestation of the power of God.”
Wa adhisi a Adventismu avhango ngo vhona kana u pfesesa miṅwaha ya fumiiṱhanu na mivhili ya 313 u swika 330, ngauri nga 1844 vho vha vha sa athu u pfesesa na luthihi mafhungo a Sabatha ya ḓuvha ḽa vhusumbe kana ḓuvha ḽa ḓuvha. Naho zwo ralo, vho zwi ḓivha miṅwaha ya ḓana na maṱanu ya ndimana ya fumi ya Nzumbululo ya 9, nahone ya vha mathomo a tshifhinga tsho isa kha miṅwaha ya ḓana tharu na fuiṋa-thihi na maḓuvha a fumiiṱhanu zwe zwa fhela nga 11 Ṱhangule, 1840. Uho u pfesesa ho bveledza “tsumbedzo khulu ya maanḓa a Mudzimu.”
The pioneers did not recognize a second period of one hundred and fifty years in Revelation nine. Their foundational understanding represents the platform that the “new light” of Revelation nine is built upon. That light is opened by the “key” of the battle of Nineveh. That “key” allows a student of prophecy to recognize all the kingdoms of Bible prophecy represented in Daniel and Revelation. Babylon, Medo-Persia, Greece, the Seleucid and Ptolemaic empires, the kingdom of Mohammed, and more significantly it magnifies the empire of Rome by identifying the rise and fall of not only Rome, but also the kingdoms of eastern and western Rome, as well as the United States (the false prophet), the papacy (the beast) and the United Nations (the dragon). All the rises and falls of these kingdoms testify to the movements of the dragon, the beast and false prophet that ultimately bring the world to Armageddon. That movement is represented within the last six verses of Daniel eleven, and the beginning of that movement is represented in the hidden history of verse forty.
Les pionniers n’ont pas reconnu une seconde période de cent cinquante ans dans Apocalypse neuf. Leur compréhension fondamentale représente la plateforme sur laquelle est édifiée la « lumière nouvelle » d’Apocalypse neuf. Cette lumière est ouverte par la « clé » de la bataille de Ninive. Cette « clé » permet à l’étudiant de la prophétie de reconnaître tous les royaumes de la prophétie biblique représentés dans Daniel et l’Apocalypse. Babylone, la Médo-Perse, la Grèce, les empires séleucide et ptolémaïque, le royaume de Mahomet, et, plus significativement encore, elle magnifie l’empire de Rome en identifiant l’ascension et la chute non seulement de Rome, mais aussi des royaumes de l’Orient et de l’Occident romains, ainsi que des États-Unis (le faux prophète), de la papauté (la bête) et des Nations Unies (le dragon). Toutes les ascensions et toutes les chutes de ces royaumes rendent témoignage aux mouvements du dragon, de la bête et du faux prophète, qui conduisent finalement le monde à Armageddon. Ce mouvement est représenté dans les six derniers versets de Daniel onze, et le commencement de ce mouvement est représenté dans l’histoire cachée du verset quarante.
The battle of Nineveh provides the prophetic point of reference to align the testimonies of the empire of Rome, the kingdoms of eastern and western Rome and papal Rome in the sequence of end-time events. Thus, the battle of Nineveh is the key that fully illustrates the various prophetic testimonies of Rome, and according to verse fourteen of Daniel eleven, it is Rome that establishes the vision. The key that brings those lines together is the battle of Nineveh.
La bataille de Ninive fournit le point de référence prophétique permettant d’aligner les témoignages de l’empire de Rome, des royaumes de Rome orientale et occidentale, et de la Rome papale dans la séquence des événements de la fin des temps. Ainsi, la bataille de Ninive est la clé qui illustre pleinement les divers témoignages prophétiques concernant Rome, et, selon le verset quatorze de Daniel onze, c’est Rome qui établit la vision. La clé qui réunit ces lignes est la bataille de Ninive.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Dans notre prochain article, nous commencerons à rassembler les cinq articles précédents traitant des malheurs du chapitre neuf de l’Apocalypse.