The Hidden History of Verse Forty - Number Eighteen

The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which, 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 bring 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.

“Sawru” ndu woni maande hare Nineveh e Feeññinannde jeenay heɓii timmal mum e daartol ngol addi toɓɓere bayle, ɗum tigi woni ko sawru waɗata. Miɗo wi'a wonde hare Nineveh wonaa tan sawru daartol ndu maantini ɓamtaare Islaam, kono ko sawru annabaaku kadi. Gollal annabaaku e ndeen hare ena waɗa haa doggi laamuuli annabaaku Deftere Seniinde ɗii fof, hono ɗi kolliraa e Daniel e Feeññinannde, kawra e simoore sappo e gootere e Daniel. Hono noon, ɗum ena waɗa haa ɗiin laamuuli fof mbaawa seeditanaade aayaaji jeegom sakkitiiɗi e Daniel sappo e go'o, tee ko ɓuri heen teeŋtude—udditde daartol boowal cuuɗaangol ngol aaya cappanɗe nay.

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 providential fog. It marked the turning point where Mohammed’s Islamic hordes began 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.

Haɓre Nineveh nde waɗi e hitaande 627 maantinii fuɗɗoode duuɓi sappo sakkitiiɗi laamu Persia, ngu foolanoo rewrude e feere Rome, wondude e duulere nde iwri e toppitagol Alla. Nde maantinii sahaa bayle nde konuuji keewɗi lislaam ɗi Mohammed fuɗɗii ƴellitaade. Haɓre nde ittii haɗorgal ngal woodnoo, haɗorgal ngal, e miijo tan, heddotoono so Rome e Persia fof njokkunoo jogoraade semmbe mum en. Hay gooto e majji waɗaani ɗum.

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 were represented by Odoacer, Genseric, Attila 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.

E buutuuji jeeɗiɗi ɗi, ko buutuuji bone Lislaam ɗi tan njokki e nder taariixa hono semmbe jokkondirnde, gila nde ɗi naatnaa nde arannde e taariixa hollaaɗo e haalooje annabaaɓe haa e uddagol sahaa tuubgol. Buutuuji nay araniiɗi ɗi ngaddanaa Rooma Hirnaange, ko Odoacer, Genseric, Attila mo Hun’en e Alaric ngonnoo maandeeji majji, ɗum waɗi ɗi ngoni maandeeji doole ñaawoore nay ɗe Alla huutorotoo e balɗe cakkitiiɗe, kono semmbe nanndunde e majje e jamaanu hannde iwraani e ɗee doole nay naane e gorol feewngol. Ɗum wonaa noon e buutuuji bone ɗi. Gila nde Lislaam naati e taariixa, ndee semmbe jokkata e gorol feewngol yoofeede e haɗeede haa nde yooftee fof e uddagol sahaa tuubgol. E buutuuji bone ɗi, ko hare Nineveh maantini “coktirgal” ‘yoofugol’.

Nicomedia and July 27, 1299

ਨਿਕੋਮੀਡੀਆ ਅਤੇ 27 ਜੁਲਾਈ, 1299

The pioneers correctly identified July 27, 1299, as the starting point 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.

Fuɗɗooɓe ɓen ngannditii no feewi wonde ñalnde 27 Morso 1299 ko fuɗɗorde duuɓi teemedere e cappanɗe jowi ɗi timmi e ñalnde 27 Morso 1449, nde kadi woni fuɗɗorde duuɓi teemeɗɗe tati e cappanɗe jeenay e go'o e balɗe sappo e jowi, ɗi timmi e ñalnde 11 Juko 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 on 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.

E binndannde nde adii ndee, en kollitino taarol hare ngol Sultaan Orhan Gazi (ɓiɗɗo Osman I, fuɗɗinoowo Beylik Usmaaniyankooɓe) waddani Nicomedia gila hitaande 1333 haa hitaande 1337, nde o taari saare Nicomedia, saare teeŋtunde e Laamu Bisantiyum. Ngol taarol woni timmoode hare nde waɗetee e dow Nicomedia, nde fuɗɗinoo e baaba makko Osman. Duuɓi teemedere e cappanɗe jowi ɗi innitaa e Hollitannde jeenay, aaya sappo, puɗɗii ñalnde 27 Yuli 1299, tee, sabu ɗum ko fuɗɗoode haala annabaaku, ina haani teskeede daartol jokkondirngol e ndee ñalngu fuɗɗoode. Osman I (fuɗɗinoowo leñol laamiiɓe Usmaaniyankooɓe) wonno baaba Sultaan Orhan Gazi, tee ko kanko heɓi, ñalnde 27 Yuli 1299, foolaare teeŋtunde e fuɗɗoode e dow Laamu mawngu Bisantiyum e Haɓre Bapheus, nde waɗno e diiwaan Nicomedia, sara saare Nicomedia, saare nde wonno hoɗorde laamu teeŋtunde no feewi e daartol Rooma e fuɗɗoode daartol Bisantiyum.

Father and Son

Père et Fils

On 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.

Ñalnde 27 lewru Yuli hitaande 1299, konuuji Osman foolii konu Bizaantin ngu guwerneer nokkuure ndee ardinoo. Hare ndee ina limtee e foolooje hare mawɗe adanɗe ɗe Osman heɓi e hoore makko, caggal nde o fuɗɗinoo tabitinde laamu makko e Bithynia (e rewo-hirnaange Anatolia). Ɗum maantinii daasal mawngal e waylugol iwde e laamu Turkiiɓe tokoosungu wiyeteengu beylik (laamu leñol) yahde e laamu ngu semmbe mum ina ɓeydoo, ngu e sakket yeddata laamu Bizaantin, nangata leydiiji mum. Ñalnde ndee maantina fuɗɗoode jamaanu mawnugol Islaam ngu e sakket addi e darningol Laamu Mawngu Ottoman e saanga nde Constantinople yani e hitaande 1453. Osman huutorinoo haɓotooɓe ghazi (yowitooɓe leydiiji keeri ɓe Islaam umminnoo), tee ko ɗoon fuɗɗaa renndinde haɓotooɓe ghazi keeri ɓee e konu ɓurngu yuɓɓineede, ngu mawni seeɗa-seeɗa e laamu Osman, caggal ɗum e laamu ɓiɗɗo makko, Orhan. E geɗe goɗɗe teeŋtuɗe ɗe Osman acci caggal makko, ina jeyaa wonde ɗum waɗi Islaam waawi jogoraade jawdi, tawa ɗum seerti e mbaydi haɓirgol haɓotooɓe ghazi ɓee; peeje maɓɓe ɗe yowitaade e dogde, ɗe alaa yuɓɓo, ngaddatnoo ɓe jawdi foolooje maɓɓe tan, kono ɗe ngaddanaay ɓe hay leydi, hay sahaa gooto.

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 (Orhan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Julae 27, 1299, i go kasem Julae 27, 1449, reprɛsent di wan handrɛd an fifti yia period we led to di establishment of di Ottoman Empire of di second woe in Revelation chapter nine. Di tɔti-eit yia of di progressive conquering of Nicomedia bigin wit a fada (Osman) an ɛn wit in son (Orhan). Di period portray di fɔs step of a progressive rise from a tribal principality to an empire.

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.

E nder duuɓi teemedere e cappanɗe jowi, gila 27 Morso 1299 haa 27 Morso 1449, ina woodi fiilndagol juutngol duuɓi nay, ngol maantini gasirde duuɓi cappanɗe tati e jeetati ɗiin. Ko baaba oo, Osman, fuɗɗi nanngugol Nicomedia, tee nanngugol ngol timminiraama rewrude e fiilndagol juutngol duuɓi nay, gila 1333 haa 1337—fiilndagol ngol ɓiɗɗo gorko Osman waɗi.

When the one hundred and fifty years ended on July 27, 1449, the Byzantine 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 later in 1453, 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.

Nde duubi teemedere e cappanɗe jowi ɗin timmi e 27 Morso 1449, laamɗo mawɗo Bizaanti, Constantine XI, walla Constantine sakkitiiɗo oo e Rome fuɗnaange, ɗaɓɓii e Turkaaɓe yo ɓe yamir mo o jooɗoo e jullere laamu. Gila ndeen ñalnde haa nde Constantinople nanngaa, ko duubi nay wonnoo. Duubi nay ɗin timmiri ko e taarugol Constantinople e konu, tee Constantine sakkitiiɗo oo maayii e nder ngol taarugol. Ɓamtagol Islaam holliraa ko e duubi cappanɗe tati e jeetati ɗi adii ɗin e nder konngol annabaaku baɗte duubi teemedere e cappanɗe jowi, ngol timmiri e taarugol e konu juutngol duubi nay. Nde duubi teemedere e cappanɗe jowi ɗin timmi, Islaam ɓamtiino haa no Rome fuɗnaange hoyniraa doole ɗe Turkaaɓe njoginoo ndeen. Gila hoynugol waɗnoongol e 27 Morso 1449, caggal duubi nay, e hitaande 1453, Constantinople nanngiraa ko e taarugol e konu. Timmugol duubi cappanɗe tati e jeetati ɗi adii ɗin maantinaama e taarugol e konu, kadi darnugol Laamu Mawngu Ottoman maantinaama e taarugol e konu.

38 and 40

38 et 40

The number thirty-eight as a symbol as set forth by Moses in Deuteronomy represents 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 in 1331, thirty years later, his son took the capital city, named Nicaea, a former Roman capital city.

Limre cappanɗe tati e jeetati, nde Muusaa holliri hono maande e Deftere Deuteronomi, ina hollira duuɓi cappanɗe tati e jeetati sakkitiiɗi e ñaawoore joolnude e ladde duuɓi cappanɗe nay. Ngam ɗum, limre cappanɗe tati e jeetati, hono maande, ina jogii jokkondiral e limre cappanɗe nay. Osman nangii leydi Nicomedia ñalnde 27 lewru Yuli, 1299, kadi caggal duuɓi cappanɗe tati e jeetati, ɓiɗɗo makko gorko nangii saare laamorde leydi ndii. Ko Nicomedia wonnoo innde leydi ndii e saare laamorde ndee fof. Winndooɓe daartol ina kollita haɓre ndee ko takkital adanal e takkitaale ‘ɗiɗi’ ɗe kollata fuɗɗoode tigi ummaade Laamu Mawngu Otomaani. Takkital ɗiɗaɓal ngal daartol holliri ko haɓre Nicaea hitaande 1301. Ko toon Osman, baaba oo, nangunoo leydi wi'eteendi Nicaea, kadi e hitaande 1331, caggal duuɓi cappanɗe tati, ɓiɗɗo makko gorko nangii saare laamorde ndee, wi'eteende Nicaea, nde wonnoo saare laamorde Roomankooɓe.

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 are 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.

E ko jowitii e hitaande 1299 e hare Nicomedia, ɗuum woni taƴre adannde e taƴe ɗiɗi; taƴre ɗiɗaɓere ndee arii duɓi ɗiɗi caggal ɗuum, e hitaande 1301. Hitaande 1299 ko maande cappanɗe tati e jeetati, tee duɓi ɗiɗi caggal ɗuum (cappanɗe nay), ko baaba oo naŋngata diiwaan Nicaea oo. Jokkondire cappanɗe tati e jeetati e cappanɗe nay e ummugol Israa'iila e jamaanu ɓooyɗo ngam naŋngude leydi fodanaandi ndii ena kolliraa e ñalngu 27 lewru Morso 1299 e hitaande 1301. Ɗeen taƴe ɗiɗi adanɗe e ummugol Islaam ena maandiraa hareeji konu ɗi baaba oo fuɗɗortoo e naŋngude diiwaan oo, tee ɓiɗɗo gorko oo timmina ɗi e naŋngude wuro laamorgo diiwaan oo. Nde gure laamorɗe ɗiɗi ɗee naŋngaa, ɗe naŋngaa ko e nder taarugol konu. Gure laamorɗe ɗee fof laatiino, e sahaa gooto, gure laamorɗe Rooma Fuɗnaange.

July 27, 1299, and 1301 reach their conclusion on August 11, 1840, representing 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 were the years 1838 and 1840.

Ñalnde 27 morso 1299 e hitaande 1301 keɓata gasnirde mum en e ñalnde 11 juko 1840, tawa ɗum hollata daartol hitaande 1838, nde Litch saakti ko adii fof miijo makko e tinndinoore makko baɗte annabaagal hitaaji teemedde tati e cappanɗe jeenay e go'o e balɗe sappo e jowi, ngal timmoyta e joofirde e ñalnde 11 juko 1840. Taƴe ɗiɗi ummitaade tokkuɓe Miller ɗee ko hitaaji 1838 e 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.

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.

Manomboka amin’ny fiakaran’ny finoana silamo niaraka tamin’i Osman tamin’ny 27 Jolay 1299 ny fe-potoana valo amby telopolo taona, izay mifarana amin’ny fahirano naharitra efa-taona tamin’ny 1337. Ny 27 Jolay 1299 no dingana voalohany tamin’ireo dingana roa izay amaritan’ny mpahay tantara ho fiandohan’ny fiakaran’ny Fanjakana Ottoman, ary ny dingana faharoa dia tamin’ny 1301. Ireo dingana roa tamin’ny ady tao Nicomedia sy Nicaea tamin’ny 1299 sy 1301 dia tandindon’ny 1838 sy 1840. Ny fiandohan’ny faminaniana no maneho mialoha ny fiafarany.

Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capital in 330, remaining so 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.

Nicomedia e Nicaea kala wonnoo laamorde Rome fuɗnaange e sahaa seeɗa e nder taariindi mum. Ko goonga, ko e sakket Constantinople laatii laamorde fuɗnaange e hitaande 330, tee nde heddii noon haa hitaande 1453. Nicomedia e Nicaea ko maandeeji yanugol Constantinople; ɗe fof njanii ko sabu weƴugol ngol konu Lislaam waɗi, ngol maantini timmugol kampaañ hare ɗo Lislaam adii jogoraade leydi ndin, rewi heen nangtugol saare laamorde nden.

The first siege of four years from 1333 unto 1337 represents the four years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years and 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 July 27, 1299, and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers are represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.

Taarol aranol ngol juuti duuɓi nay, gila 1333 haa 1337, ina maandina duuɓi nay gila 1449 haa 1453, tuma nde annabaaku nguu timmi. Caggal duuɓi teemedde tati e cappanɗe jeenay e go'o e balɗe sappo e joy, Islaam ina haɗee tuma nde rewɓe Miller ɓe ‘ummotoo’ e les baawɗe annabaaku ɗe maandinaa e sifaaji ‘cappanɗe tati e jeetati e cappanɗe nay’, no ɗum maandinaa e taariika alfa 27 Morso, 1299, e 27 Morso, 1449. Ummagol Islaam e ummagol nelaaɓe Alla ɓe balɗe cakkitiiɗe ina maandinee e maande limooje nde mahiraa e jokkondiral hakkunde limooje 38 e 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

The period 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).

Sahaa gila nde Constantine gadano (Mawɗo oo) fecci laamateeri ndii haa e Constantine sakkitiiɗo hollata taariindi annabaaku Rooma fuɗnaange. Ngam ɗuum, sahaa annabaaku oo maandinaama e baaba e ɓiɗɗo gorko, e maana annabaaku walla maana maandeeji, hono innde maɓɓe holliri non, hay so alaano gorol ƴiiƴam poomngol hakkunde Constantine Mawɗo oo e Constantine XI. Constantine gadano e Constantine sakkitiiɗo kolliraama kadi e annabaaku e maandeeji alpha e omega; baaba oo (alpha) suɓii Constantinople ngam wonde laamorgo, tee ɓiɗɗo gorko oo (omega) maayi e nder taarugol e hare ngol, nde Constantinople dartii wonde laamorgo. Sahaa annabaaku Rooma fuɗnaange oo maandinaama e Constantine gadano e Constantine sakkitiiɗo. Sahaa duuɓi 150 oo, fuɗɗiiɗo ñalnde 27 lewru Yuli 1299, jogii e mum sahaa duuɓi 38, tee timmirta e taarugol e hare duuɓi 4. Ngol taarugol maandini sahaa gila 1449 haa 1453. Gollal hare Nicomedia ngal fuɗɗirii e nangugol diiwaan gooto e doole, tee timmiri e nangugol laamorgo diiwaan oo e doole. Hono ɗum woniri e Constantine gadano e Constantine sakkitiiɗo, nangugol Nicomedia e doole fuɗɗirii e baaba (gadano oo), tee timmiri e ɓiɗɗo gorko (sakkitiiɗo oo).

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, “no longer.”

ور کی جو نینواہ کی جنگ ہے، اسلام کے مختلف اجرا کی نمائندگی کرتی ہے، جو 1453 تک مشرقی روم کو گرا دیں گے۔ آیت دس کے "پانچ مہینوں" کے ایک سو پچاس برسوں کے اندر، ابتدا بھی اور انتہا بھی چار سالہ مدت پر مشتمل ہیں۔ یہ دونوں چار سالہ مدتیں تین سو اکانوے برس اور پندرہ دن کے اختتام سے مربوط ہیں، جنہوں نے 1840 سے 1844 تک چار سالہ مدت کو نشان زد کیا، جب مسیح "ساری زمین کو اپنے جلال سے منور" کرے گا۔ 1844 میں نبوی وقت کا اطلاق موقوف ہو گیا، کیونکہ وقت "پھر نہ رہے گا۔"

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 has 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.”

Fraktaal annabaaku gila 31 Desanbur 2023 haa e baleeji yiite Nashville misaaliraama e sahaaji tati annabaaku, ɗi kala gooto e majji waɗi duuɓi nay, te ɗi fof yahdiri e sahaa maandeede gila 9/11 haa e sariya Alahadi. Ko ɗum waɗi, seedeeɓe nayo maantina daartol gila 31 Desanbur 2023 haa e njangu Nashville, tee ko hare Nineveh woni “coktirgal” wonande kala gooto e ɓee seedeeɓe. 1333, 1449, 1840 e 9/11 fof ngonnoo ko toɓɓe bayle—“coktirɗe.”

“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

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 conquerings included a siege.

Caggal nde Diocletian laatii laamiiɗo mawɗo e hitaande 284, o suɓii Nicomedia e hitaande 293 ngam wonde wuro laamorgo feccere fuɗnaange Laamu Mawngu Rooma, tuma nde o seerndi laamu nguu e feccere Fuɗnaange e feccere Hirnaange e laawol sariya, o sosii njuɓɓudi Tetrarchy. Nicomedia wonnoo wuro laamorgo mawngo e bannge toppitagol laamu e konu e Fuɗnaange haa e duuɓi cappanɗe seeɗa. Constantine Mawɗo huutorii ngo no ruttorde makko hade o fellitaade mahde wuro laamorgo keso to Byzantium, wuro ɓadingo heen (ngo o innitiri Constantinople e hitaande 330). Hay caggal nde Constantinople laatii wuro laamorgo mawngo, Nicomedia heddii wonde wuro mawngo e diiwaan oo, tawa ina woni e nokku nafooɗo e bannge feere e daande fuɗnaange Geej Marmara. Ko ɗuum waɗi, hay so ngo wonaano wuro laamorgo duumiingo hono Rooma walla Constantinople, Nicomedia toɗɗaama e laawol laamu no wuro laamorgo fuɗnaange e jamanu waylannde teeŋtuɗo e daartol Rooma. E fuɗɗoode duuɓi teemedere e cappanɗe jowi ɗii, wuro laamorgo Rooma fuɗnaange ina nanngee, tee e gasirde ɗi, wuro laamorgo Rooma fuɗnaange ina nanngee. Nanngugol ngol e ɗii laabi ɗiɗi fof waɗdii taarugol wuro ngoo e konu.

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 (Augustus) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.

Laamɗo mawɗo Diocletian waɗi Nicomedia wuro laamorgo bannge fuɗnaange Laamateeri Rooma e laawol laamu, nde o waɗi yuɓɓo Tetrarchy e kuugal e hitaande 293. Yuɓɓo Tetrarchy oo waɗiraama feccere hirnaange e feccere fuɗnaange laamateeri ndii, fuɗnaange e hirnaange fof jogii laamɗo mawɗo ɓurɗo toowde daraja (Augustus) e laamɗo mawɗo ɓurɗo lesde daraja (Caesar), ngam timminde limoore nayi nde helmere ‘tetrarchy’ hollata.

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 the Edict of Milan was issued, legalizing Christianity and effectively ending the Tetrarchy, the system of four coordinated rulers 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.

Feccere nde Diocletian waɗi e laawol sariya e hitaande 293 bonnii sabu hare hakkunde yimɓe leydi ndii nde rewti heen, haa Yamiroore Milan e hitaande 313. Nde Yamiroore Milan ndee yaltinaa, nde waɗi diine Almasiihu ko daginaa e laawol sariya tee e goonga timmini Tetrarchy, yuɓɓo laamiiɓe nayo gollodiiɓe ngoo bonnii, waylitii haɓre hakkunde baawɗe mawɗe ɗiɗi (Constantine e Hirnaange e Licinius e Fuɗnaange). Feccere laawol sariya ndee, nde udditani bonnugol, hollata sahaa duuɓi noogay gila feccere haa feccere, tee pecce ɗe ɗiɗi fof mbaɗi yuɓɓo ngoo bonnude.

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 the last persecution ends with the burning of Rome.

Калисои Смирно бо Нерон дар соли 64 оғоз ёфт, вақте ки сӯхтори бузурги Рум аз ҷониби Нерон барои таъқиби масеҳиён ба кор бурда шуд; Нерон онҳоро ба барангехтани он сӯхтор муттаҳам кард. Нерон оғози таъқибро нишон медиҳад ва намунаи таъқиби ниҳоии айёми охир аст. Он таъқиби ниҳоӣ то поёни муҳлати имтиёз идома меёбад, вақте ки қудрати папагӣ ба анҷоми худ мерасад ва ёваре нахоҳад дошт. Ҳамин тавр, давраи аввали таъқиб бо сӯхтани Рум оғоз ёфт ва таъқиби охирин бо сӯхтани Рум ба поён мерасад.

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, whom 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.

Moftal Smyrna fuɗɗii e Nero e hitaande 64, tuma nde Nero huutorii yiite mawnde Rome ndee ngam tampinde Almasiiɓe, ɓe o tuumi wonde ko ɓe kuɓɓi yiite ndee. Duuɓi teemedde ɗiɗi e cappanɗe jowi caggal ɗum, ngal timmii e hitaande 313 e Yamiroore Milan. “Yamiroore” ndee woni timmugol sahaa duuɓi cappanɗe ɗiɗi fuɗɗiiɗo e feccugol ngol Diocletian waɗi e laawol sariya, tee nde wonnoo kadi timmugol duuɓi teemedde ɗiɗi e cappanɗe jowi Smyrna ɗii, ɗi puɗɗii e Nero. E nder duuɓi teemedde ɗiɗi e cappanɗe jowi tampere ɗii, ɗi moftal Smyrna e Nero maandinirta, ina waɗnoo duuɓi sappo tampere ɓurnde sattude fof nde Diocletian addi. Ɗee duuɓi sappo tampere ngonnoo feccere sakkitiinde e duuɓi cappanɗe ɗiɗi Diocletian ɗii, ɗi puɗɗii e feccugol laamu ngol o waɗi e laawol sariya e hitaande 293. Gila e feccugol laamu e bannge fuɗnaange e bannge hirnaange ngol Diocletian waɗi e laawol sariya e hitaande 293, sahaa duuɓi cappanɗe ɗiɗi fuɗɗii, joginooɗo sahaaji ɗiɗi, kala gooto duuɓi sappo.

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 24, 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.

Diocletian fecci laamu nguu e laawol sariya e fuɗnaange e hirnaange, ɗum woni maande feccere nde annabooje ɗee holli, nde Constantine timmini. Feccere Diocletian ndee ko fuɗnaange e hirnaange, kono laamiiɓe ɗiɗo ngonnoo fuɗnaange, laamiiɓe ɗiɗo kadi hirnaange. Laamiiɗo mawɗo gooto e laamiiɗo ɗiɗaɓo gooto e diiwaan kala. Ñalnde 24 lewru Fewriyee hitaande 303, Diocletian bayyini arannde e ‘yamirooje’ keewɗe e dow Almasiiɓe, ɗum woni fuɗɗoode Torraare Mawnde (wiyeteende kadi Torraare Diocletian), torraare Almasiiɓe ɓurnde sattude e yaajde e nder Laamu Rooma.

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 2:8–11.

E winndan malaaka moftal ngal woni e Smyrna; Ko ɗum Aranɗo e Sakketeeɗo oo wi'ata, on mo maaynoo, tawa jooni o wuuri; Mi anndi golle maa, e tampere maa, e baasal maa, (kono ko a galo) e mi anndi hoyre ɓeen ɓe mbi'ata ko ɓe Yahuudiyankooɓe, tawa ɓe ngonaa ɗum, kono ko ɓe sinagooga Seytaane. Hoto hul hay huunde e ko a tampata: ndaa, Ibliisa werlay woɗɓe e mon e kaso, ngam on njeewtee; on keɓay tampere balɗe sappo: heddii e hoolaare haa maayde, mi hokkay maa meetel nguurndam. Kala mo woodi nofru, yo o nan ko Ruuhu wi'ata mofte ɗee; Kala mo foolata, maayde ɗimmere nde lorataa mo. Feeññinde 2:8–11.

The Great Persecution continued under Diocletian’s 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 west and Licinius of the east. 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 helping 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.

Tampere Mawnde ndee jokki e laamu ɓe lomtini Diocletian (haa teeŋti noon Galerius) haa e hitaande 313, nde nde gasiri e Yamiroore Milan. Nero ko maande alfa tampere, nde hollirnoo ko adii Diocletian no tampere omega sahaa hollitaaɗo e annabaare, mo dental Smyrna woni maande mum. Tampere ndee gasiri e dewgal siyaasa e aadi hakkunde Constantine mo hirnaange e Licinius mo fuɗnaange. E lewru Fewriyee hitaande 313, Constantine e Licinius potti e Milan, ɓe yaltini Yamiroore Milan, nde yamiri nde Almasi'en (e woɗɓe) accetee rewde diine mumen e laamu nguu fow. Ngam semmbinde kawral siyaasa maɓɓe, Licinius waɗi dewgal e Constantia (banndiraawo Constantine debbo, mo renndi e makko baaba gooto walla neene gooto tan) e sahaa pottital ngal walla ko ɓadii sahaa mum. Ngal dewgal wonnoo kawral siyaasa no woowiranoo e Rooma—ngal tabitini nanondiral hakkunde laamiiɓe mawɓe ɗiɗo ɓee, kadi ngal walli ñiiɓnude laamu nguu ngam sahaa seeɗa caggal duuɓi konngol hakkunde ɓiɓɓe leydi. Kawral ngal juutaani. Constantine e Licinius kaɓondiri caggal ɗum, tee Constantine fooli Licinius e hitaande 324, o woni kanko tan laamiiɗo.

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 overall period, Diocletian's persecution fulfilled Revelation’s “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.

Gila e Nero haa e Constantine, sahaa annabaaku Smyrna, duuɓi teemedde ɗiɗi e cappanɗe jowi, timmi, tee e hitaande 313 moftal Pergamos, moftal jaɓondiral, fuɗɗii, ngal timmi e moftal Thyatira e hitaande 538. Duuɓi teemedde ɗiɗi e cappanɗe jowi ɗi Smyrna maandinii sahaa torraaji, tee e timmorde sahaa oo fof, torraaji Diocletian timmini “balɗe sappo” (duuɓi sappo) ɗe ngoni e Deftere Feeññingol, ɗo sahaa torraaji ɓurɗo sattude ina woni fraktaal sahaa oo fof. Duuɓi sappo ɗii ko fraktaal duuɓi teemedde ɗiɗi e cappanɗe jowi ɗii. Duuɓi sappo ɗiin ina maandina omega torraaji Nero, tee e timmorde majji, senndugol omega laamu mawngu nguu e fuɗnaange e hirnaange.

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 east and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.

ஸ்மீர்னா, கி.பி. 64-இல் ரோம் எரிக்கப்பட்டதுடன் தொடங்கி, இருநூற்று ஐம்பது ஆண்டுகளுக்கு பின்னர் கி.பி. 313-இல் மிலான் ஆணையும் கிழக்கும் மேற்கும் ஆகியவற்றின் அரசியல் திருமணமும் மூலம் முடிவுற்றது. துன்புறுத்தலின் பத்து ஆண்டு ஃப்ராக்டல், கி.பி. 303-இல் தொடங்கி, கி.பி. 313-இல் மிலான் ஆணையும் கிழக்கும் மேற்கும் ஆகியவற்றின் அரசியல் திருமணமும் மூலம் முடிவுற்றது. கி.பி. 293-இல் டையோக்ளீஷியன் மூலம் கிழக்கு மற்றும் மேற்கு சட்டரீதியாகப் பிரிக்கப்பட்டதுடன் தொடங்கிய இருபது ஆண்டுகள், கி.பி. 313-இல் கிழக்கும் மேற்கும் ஆகியவற்றின் அரசியல் திருமணத்துடன் முடிவுற்றன. கி.பி. 313-இல் கிழக்குக்கும் மேற்குக்கும் இடையில் ஏற்பட்ட திருமண உடன்படிக்கை, கி.பி. 324-இல் ஏற்பட்ட விவாகரத்துடன் முடிவுற்றது; அப்பொழுது கான்ஸ்டன்டைன் கிழக்கின் லிசினியஸைத் தோற்கடித்து, ரோமின் ஒரே ஆட்சியாளனானான். கி.பி. 321-இல் இயற்றப்பட்ட முதல் ஞாயிற்றுக்கிழமைச் சட்டத்திற்குப் மூன்று ஆண்டுகள் பின்னர், கி.பி. 324-இன் தீர்க்கதரிசன விவாகரத்து வந்தது.

The seventeen years from 313 unto 330 identify 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.

Duuɓi sappo e jeeɗiɗi, gila hitaande 313 haa hitaande 330, hollata dewgal laamu, e joofgol torraare nde Smyrna e Nero ngoni maandeeji mum, e fuɗɗoode moftal jaɓɓondiral ngal Pergamos woni maande mum. Caggal fuɗɗoode Pergamos e hitaande 313, nde dewgal ngal waɗaa, fuɗɗoode torraare nde fuɗɗii nde sariya Alet arano waɗaa e hitaande 321 arii. Caggal ɗum, seerndugol dewgal e fannu annabaaku waɗi e hitaande 324, ngol dentini fuɗnaange e hirnaange e nder laamu mawngu gootu e juuɗe Constantine. Caggal duuɓi jeegom, e hitaande 330, ceerndugol e fuɗnaange e hirnaange waɗtinaama e fannu annabaaku. Duuɓi sappo e jeeɗiɗi ɗee ngoni maande sahaa alfa moftal Pergamos ngal maa jokku haa moftal Thyatira yottii e taariindi annabaaku e hitaande 538. Oon sahaa alfa maa won maande taariindi omega e joofirde sahaa gila hitaande 330 haa hitaande 538. Taariindi omega Pergamos woni maande sahaa hitaandeeji 496, 508 e 533.

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 457 BC, the starting point of the 2300 years of Daniel eight and verse fourteen, which 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.

ፕቶለሚ በራፊያ ጦርነት ዘመን “አሥራ ሰባት ዓመት” ነገሠ፥ እናም በራፊያ ጦርነትና በፓኒየም ጦርነት መካከል “አሥራ ሰባት ዓመት” ነበሩ። እነዚያ አሥራ ሰባት ዓመታት ከ313 እስከ 330 ካሉት አሥራ ሰባት ዓመታት ጋር በምልክታዊነት ይጣጣማሉ። የኔሮ ሁለት መቶ አምሳ ዓመታት የስምርና ዘመን ወደ ጴርጋሞን ቤተ ክርስቲያን የመጀመሪያዎቹ አሥራ ሰባት ዓመታት መሩ፥ እንዲሁም በ457 ከክርስቶስ ልደት በፊት በሦስተኛው አዋጅ የተጀመሩት ሁለት መቶ አምሳ ዓመታት ጋር ይገናኛሉ፤ ይህም የዳንኤል ስምንት እና ቁጥር አሥራ አራት ያሉት 2300 ዓመታት መነሻ ነጥብ፣ የአድቬንቲዝምም መሠረትና ማዕከላዊ ዓምድ ነው። የሁለቱ ምስክሮች ሁለት መቶ አምሳ ዓመታት በ1776 ከተጀመረው እና በዚህ ዓመት በ2026 ከሚያበቃው የመጽሐፍ ቅዱስ ትንቢት ስድስተኛ መንግሥት ሁለት መቶ አምሳ ዓመታት ጋር ይጣጣማሉ።

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.

Fuɗɗiiɓe ɓee keɓtinaani sahaa ɗiɗaɓo juutɗo duuɓi teemeedere e cappanɗe joy e Feeññinannde jeenay. Faamu maɓɓe woni ɗaɗol ngol “jayngol kesol” Feeññinannde jeenay mahiraa dow mum. Jayngol ngol udditiraama “coktirgal” hare Niniwe ngal. “Coktirgal” ngal ina addana janngoowo annabaaku baawɗe heɓtinde laamuji fof ɗi annabaaku Deftere Alla holli e Daniyel e Feeññinannde: Babilon, Medo-Persia, Gerees, laamuji mawɗi Selewusiɓe e Pitolemawiɓe, e laamu Muhammadu; tee, ko ɓuri ɗum teeŋtude, ngal ina mawnina laamu mawngu Room e heɓtinde wonaa ummagol e yanugol Room tan, kono kadi ummagol e yanugol laamuji Room fuɗnaange e Room hirnaange, e Dowlaaji Dentuɗi (annabiijo fenaande oo), laamu Paapaa (ngenndi ndii) e Dental Leyɗeele (mboddi mawndi ndii). Ummagol e yanugol laamuji ɗii fof ina seeditoo dille mboddi mawndi ndii, ngenndi ndii e annabiijo fenaande oo, ɗe nawrata aduna to Armageddon e cakkital. Dillagol ngol holliraama e aayeeji jeegom sakkitiiɗi ɗii e Daniyel sappo e go'o, tee fuɗɗoode dillagol ngol holliraama e daartol ngol suuɗaa e aaya cappanɗe nay.

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.