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 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.

Pe “lláve” ohechaukáva Nínive ñorairõme, Apocalipsis nueve-pe, oñekumpli peteĩ tembiasakue rupive oguerúva peteĩ jejereha renda, ha upéva voi, añetehápe, ha’e pe peteĩ lláve ojapóva. Che ajerure’ỹva ndaha’éi añónte pe Nínive ñorairõ ha’e hague pe lláve histórico ohechaukáva Islam ñemopu’ã, síno avei ha’eha peteĩ lláve profético. Umi dinámica profética upe ñorairõme oguerekóva ombojoaju peteĩcha opa umi línea umi rréino kuéra pe profecía bíblica rehegua, oñemoĩ hag̃uáicha Daniel ha Apocalipsis-pe, Daniel kapítulo once ndive. Péicha ojapóvo, opermiti umi rréino kuéra opavave hag̃ua ome’ẽ hag̃ua testimonio Daniel once paha seis versíkulo rehe, ha iñimportantevévagui—oñemboja hag̃ua pe tembiasakue kañymby okapeguáva versíkulo cuarenta-pe.

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.

Ha ame'ẽta ndéve yvágape guarã Mburuvicha Róga pegua llávekuéra; ha opa mba'e reikóva yvy ári oñeñapytĩta yvágape; ha opa mba'e reipe'áva yvy ári ojepe'áta yvágape. Mateo 16:19.

The Release and Rise of the Kingdom of Mohammed

Ñemosasõ ha Ñembotuicha pe Reino de Mohammed hag̃ua

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.

627-pe pe ñorairõ guasu Nínive rehegua ohechauka kuri pe comienzo umi pahápe diez ary poder persa rehegua, ojejapova’ekue vai Roma rembiapo ñembotavy rupi, oñondive Ñandejára providencia tatatĩndy reheve. Upépe ojehechauka pe punto ojereha, moõ Mohammed remimbou islámica aty guasu oñepyrũ ojupi. Pe ñorairõ omboyke peteĩ jejoko oĩva’ekue, peteĩ jejoko, teoría-pe, opytátava’ekue, Roma ha Persia mokõivéva omombaretéramo guare ijehe. Mavave ndojapói upéicha.

Restraint and Release

Joko ha Jeheja hag̃ua

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.

Pe representación profética Islam rehecháva, jajuhu Islam jejoko ha jejora iñepyrũete guive Ñandejára Ñe’ẽme, Sara ogueroviauka haguéicha Abraham-pe tojoko hag̃ua Agar ha Ismael-pe.

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.

Ha Sarai he’i Abram-pe: “Tog̃uahẽva taje to’a nde ári. Che amoĩ che rembiguái ne jyvápe; ha ha’e ohechávo hyeguasuha, chemboyke iñesápe. Ñandejára toikuaa ha toikuaa porã mava’e oĩ porãva che ha nde apytépe.” Upérõ Abram he’i Sarai-pe: “Ehecha, nde rembiguái oĩ nde pópe; ejapo hese nde reipotaháicha.” Ha Sarai ojopy asývo chupe, ha’e okañy hova guive. Génesis 16:5, 6.

Even before that incident, the reason Hagar is introduced into the prophetic narrative is that the Lord has “restrained” Sarah from having a child.

Upe mba’e oiko va’ekue mboyve jepe, pe mba’érepa Hagar ojeike umi marandu profético-pe ha’e pe Ñandejára “ojoko” rupi Sara oguereko hag̃ua peteĩ mitã.

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.

Ha Sarai, Abram rembireko, ndaikatúi imemby hese; ha oguereko peteĩ tembiguái kuña egipcia, hérava Hagar. Upérõ Sarai he’i Abram-pe: Ema’ẽke, Ñandejára chejoko ani hag̃ua amemby; ajerure ndéve, eike che rembiguái kuña rendápe; ikatu hag̃uáicha che areko imemby hag̃ua hese rupive. Ha Abram ohendu Sarai ñe’ẽ. Génesis 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.

Pe “lláve” Apocalipsis 9-pe ojeíva’ekue Mahoma-pe, ha upéi oñekumpli va’ekue Nínive ñorairõme, orrepresenta pe jepe’a pe “jejoko” rehegua Islam ári oimeraẽ punto historia profética-pe.

“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.

“Umi ánhel oguereko hína irundy yvytu, ojehechaukáva peteĩ kavaju pochyetéva oñeha’ãva ojei hag̃ua ha osẽ pya’e hag̃ua ohasa hag̃ua yvy tuichakue ape ári, oguerúva ñehundi ha mano hape.” 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.

Pe “opu’ã ha ho’a” rréino Mahoma rehegua ndojehechaukái tuichaiterei peteĩ jehechaukarã opu’ã ha ho’áva ramo, síno peteĩ “jehepoi” ha peteĩ “joko” ramo. Islam ojehepoi vove profétikamente, upe jehepoi ojehechaukáma kuri Nínive ñorairõme.

Only the Woes

Mba’easy añoite hag̃uáicha pe “¡Ay!”-kuéra

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.

Umi siete trompéta apytépe, Islam rehegua “ñembyasýva” trompéta añoite ohasáva tembiasakue rupive peteĩ mbarete peteĩchaguáicha, oñepyrũ guive oike hag̃ua marandu profesíape peve gracia ñembotýha. Umi irundy trompéta peteĩha, oguerúva mbokatupyry Roma kuarahyreikegua ári, orrepresenta Odoacer, Genseric, Atilla pe Huno ha Alaric; upéicha rupi ohechauka irundy pokatu juicio providencial rehegua ára pahápe, hákatu ijoja ko árape ndaha’éi descendiente directo umi irundy pokatu yma guarégui. Ndaha’éi upéicha umi “ñembyasýva” trompéta rehe. Islam oike rire tembiasakuépe, osegi peteĩ línea directa ñemosãso ha jejoko rehegua peve oñemosãsojoite hag̃ua gracia ñembotýha ára pahápe. Umi “ñembyasýva” trompéta rehe, pe “lláve” gua’u “ñemosãso” rehegua ojehechauka Nineveh ñorairõme.

Nicomedia and July 27, 1299

Nicomedia ha 27 de julio de 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.

Umi pionéro ohechakua hendaitépe 27 jasypokõi 1299 ramo oñepyrũ hague cien cincuenta ary opa vaʼekue 27 jasypokõi 1449-pe, ha upéva katu omoñepyrũ mbohapycientos noventa y peteĩ ary ha quince ára opa vaʼekue 11 jasypoapy 1840-pe.

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.

Pe artíkulo mboyveguápe jahechakuaa Nicomedia jejoko mbarete oikova’ekue ary 1333 guive 1337 peve, oguerúva’ekue hese Sultán Orhan Gazi (Osman I ra’y, pe fundador Beylik Otomano rehegua), ha’e omongora’y rupi upe táva tuichaiteva’ekue Bizancio rehegua, Nicomedia. Upe jejoko mbarete ha’e ñorairõ Nicomedia rehe oñepyrũva’ekue itúva Osman ndive pahaite. Pe ciento cincuenta ary Apocalipsis 9:10-pe oñepyrũva’ekue 27 jasypokõi 1299-pe, ha peteĩ profesía ñepyrũramo, tekohasakue ojoajúva upe ára ñepyrũ rehe niko va’erã oñeñatende hese. Osman I (dinastía otomana fundador) ha’eva’ekue Sultán Orhan Gazi ru, ha’eva’ekue 27 jasypokõi 1299-pe ohupytyva’ekue pe victoria iñimportánteva ñepyrũrã Imperio Bizantino rehe Bapheus Ñorairõme, oikóva Nicomedia regiónpe, Nicomedia táva ypýpe; peteĩ táva kapitál iñimportantetereíva Roma rembiasakue ha Bizancio ymaguare ypykue-pe.

Father and Son

Túva ha Ta’ýra

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.

27 jasypokõi ary 1299-pe, Osmán ñorairõhára kuéra ipu’aka peteĩ ehérsito bizantino rehe, omoakãva peteĩ mburuvicha guasu tendagua. Pe ñorairõ ojehecha peteĩva umi tenonderã guasu peteĩva umi jehecharamóva ijeheguiete Osmán rehegua, oñepyrũ rire ombyaty mbarete Bitinia-pe (Anatolia yvatekuarahyresẽ gotyo). Kóva ohechauka peteĩ tembiapo tuicháva pe ñembohasápe peteĩ beylik turko michĩvagui (mburuvichagua tribal) peteĩ pokatu oñakãrapu’ãvape gotyo, upe rire opu’ã ha ipu’akáta hag̃ua tetãnguéra bizantino rehe. Upe arange omoñepyrũ peteĩ okakuaáva ára Islam-pe g̃uarã, ipahápe ogueru va’ekue pe Imperio Otomano ñemoheñói Constantinopla ho’a jave ary 1453-pe. Osmán oiporu va’ekue ñorairõhára ghazi kuérape (frontera rehegua oñorairõva iñemongu’e islámica reheve), ha upépe oñepyrũ umi ñorairõhára ghazi frontera pegua ñemohenda peteĩ ehérsito ipypekuaavévape, okakuaáva mbeguekatúpe Osmán guive ha upéi ita’ýra Orhan peve. Ambue mba’e iñimportánteva Osmán rembiapo rehegua apytépe oĩ kóva: ome’ẽ hague Islam-pe katupyry oñongatu hag̃ua yvy ha mba’erepy, ojoavyháicha umi ñorairõhára ghazi ñorairõgui, umi táctika sarambi ñembopochy ha jeheja pya’e oheja va’ekue chupekuéra ijeitypyre añónte, araka’eve katu ndaha’éi yvy.

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.

27 jasypakue 1299-pe, Osman oñepyrũ peteĩ ñorairõrã Nicomedia yvýpe, ha mbohapypa irundy ary rire ita'ýra oñepyrũ peteĩ jejoko irundy ary pukúva táva guasu Nicomedia, tavusu rehe. Túva iñepyrũme ha ta'ýra ipahápe. Ñorairõ oñepyrũ pe tendáre ojehechaukáva Nicomedia ramo ha opa Nicomedia, upe tetãvore tavusu Nicomedia rehe, jejapyhýpe. Ary 1299 guive 1337 peve oĩ peteĩ aravo mbohapypa poapy ary pukukue, ha maranduháicha pe papapy “mbohapypa poapy” oñete’ẽ peteĩ ñepu'ã rehe.

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.

Ko'ág̃a peñembo'y, ha pehasa ysyry Zéred mboypýri, —ha'e che. Ha rohasa ysyry Zéred. Ha araka'e peve ñasẽ Kades-barneágui, rohasa peve ysyry Zéred, ohasa mokõipa poapy ary; opa peve pe ñemoñare kuimba'e ñorãirõhára rehegua oñehundipa hag̃ua aty mbytéguio, Ñandejára ojura haguéicha chupekuéra. Deuteronomio 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.

Umi ciento cincuenta ary ohasáva 27 jasypokõi 1299 guive 27 jasypokõi 1449 peve ohechauka pe periodo ogueraháva pe establecimiento Imperio Otomano rehegua, pe mokõiha ñembyasy oje’eva’ekue Apocalipsis capítulo nueve-pe. Umi treinta y ocho ary pe conquista progresiva Nicomedia rehegua oñepyrũ peteĩ túva ndive (Osman) ha opa ita’ýra ndive (Orphan). Pe periodo ohechauka pe peteĩha paso peteĩ ñemopu’ã progresiva peteĩ principado tribal-gui peteĩ imperio peve.

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.

Pe sa’ykõi ary po hénte ary cincuenta áño, 27 jasypokõi 1299 guive 27 jasypokõi 1449 peve, oike ipype peteĩ ñemongora irundy áño pukukue, omoĩva ipahápe umi mbohapypa poapy áñome. Ñepyrũrã Nicomedia ñemomba’e ojejapo túva Osman rupive, ha ipaha oñemboguata peteĩ ñemongora irundy áño pukukue rupive, 1333 guive 1337 peve; peteĩ ñemongora ojejapóva’ekue Osman ra’y rupive.

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.

Umi ciencincuenta ary opa rire, 27 jasypoteĩ 1449-pe, mburuvicha guasu bizantino Constantino onceha, térã pe pahague Constantino Roma oriental-gua, oheka vaʼekue permiso turko-kuéragui oguapy hag̃ua pe trónope. Upe arýgui peve oñegana hag̃ua Constantinopla ohasa irundy ary. Umi irundy ary opa vaʼekue Constantinopla ñemongora guasúpe, ha Constantino pahague omanóma upe ñemongorápe. Islam puʼaka ñepyrũ ojehechauka umi peteĩha mbohapypa poapy ary rupive pe profesía ciencincuenta ary rehegua, og̃uahẽva peteĩ ñemongora irundy ary pukukuévape. Umi ciencincuenta ary opa rire, Islam opuʼãma peteĩ nivel peve, upéicha rupi Roma oriental oñemotĩ turko-kuéra puʼaka oguerekóva rupive upe jave. Pe ñemotĩ guive 27 jasypoteĩ 1449-pe, irundy ary ogueraha Roma oriental hoʼávo, Constantinopla ojepykúi rupi peteĩ ñemongora guasu rupive. Umi peteĩha mbohapypa poapy ary paha ojehechakuaa peteĩ ñemongora rupive, ha Imperio Otomano ñemopyenda ojehechakuaa avei peteĩ ñemongora rupive.

38 and 40

38 ha 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.

Pe papapy mbohapypa poapy, peteĩ símbolo ramo, Moisés omoĩ hag̃ua Deuteronomio-pe, ohechaukáva umi pahapy poapy ary paha pe juicio rehegua irundypa ary pukukue oguata hag̃ua desierto-pe. Upévare, pe papapy mbohapypa poapy, símbolo ramo, oguereko joaju pe papapy irundypa ndive. Osmán ojapyhy Nicomedia retãmeguápe 27 jasypokõi 1299-pe, ha mbohapypa poapy ary rire ita’ýra ojapyhy pe táva guasu pe tetãygua. Pe tetãygua ha pe táva guasu mokõivéva héra va’ekue Nicomedia. Umi historiadór ohechakuaa ko ñorairõha ramo pe peteĩha umi “mokõi” tembiapo apytégui ohechauka porãva pe ñepyrũete jehechakuaa hag̃ua pe Imperio Otomano ñemopu’ã. Pe mokõiha tembiapo, tembiasakue ohechaukáva, ha’e pe ñorairõ Nicaea-pe ary 1301-pe. Upépe pe túva Osmán ojapyhy pe tetãygua hérava Nicaea, ha ary 1331-pe, mbohapypa ary rire, ita’ýra ojapyhy pe táva guasu, hérava Nicaea, peteĩ táva guasu yma guaréva Roma tavusu rehegua.

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 rehegua ha Nicomedia ñorairõ rehegua, mokõi hatua apytépe peteĩha ramo, mokõiha hatua og̃uahẽ mokõi ary rire, 1301-pe. 1299 ha’e peteĩ símbolo treinta y ocho rehegua, ha mokõi ary rire (cuarenta), pe túva ojagarra Nicea yvy. Israel yma guare, opu’ãvo ojagarra hag̃ua pe yvy oñepromete va’ekue, umi relación treinta y ocho ha cuarenta rehegua ojehechauka 27 de julio 1299 ha 1301-pe. Umi mokõiha’ẽgua peteĩha hatua Islam opu’ãvo ojehechauka kampáña militar rupive, oñepyrũva pe túva ojagarra hag̃ua pe yvy, ha pe ta’ýra ojagarra hag̃ua pe tavusu pe yvy rehegua ipahápe. Umi mokõi tavusu ho’árõ guare, ho’a peteĩ jerépe. Mokõivéva tavusu va’ekue peteĩ ára peteĩha tavusu Roma orientál rehegua.

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.

27 jasypoteĩ 1299 ha 1301 og̃uahẽ ipahápe 11 jasypoapy 1840-pe, upéva ohechauka 1838 rembiasakue, araka’épe Litch tenonderãite omoherakuãkuri hembiapo ha iñemomarandu pe profesía trescientos noventa y uno ary ha quince ára rehegua, ipahápe oñemohu’ãtava 11 jasypoapy 1840-pe. Mokõi tembiapo ojepu’ã hag̃ua umi Millerita-kuérape g̃uarã ha’e va’ekue ary 1838 ha 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.

“Áño 1840-pe ojehupyty ambue profecía ñemohu’ã hechapyrãva ha omyenyhẽ teta tuichakuére interés. Mokõi áño mboyve, Josiah Litch, peteĩva umi tenondegua apytégui opredikáva Pe Segunda Venida, omyasãi peteĩ jehechauka Apocalipsis 9 rehegua, oikuaaukáva pe Imperio Otomano ho’ataha. Ipapapykuéra he’iháicha, ko mbarete oñembyaíta va’erã ‘A.D. 1840-pe, agosto jasy aja peteĩ jave’; ha mbovymi ára añónte upe oiko mboyve ha’e ohai: ‘Ñamoĩramo pe peteĩha periodo, 150 áño, oñekumpli hague hekopete Deacozes ojupi mboyve pe tróno ári umi turco kuéra permiso rupive, ha umi 391 áño, quince ára, oñepyrũ hague pe peteĩha periodo paha gotyo, upéva opa va’erã 11 jasypoapy, 1840-pe, ha upérõ oñeha’arõkuaa pe poder otomano Constantinopla-pe oñembyai hag̃ua. Ha kóva, che arovia, ojehechataha upéichaite.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 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.

“Pe áraite oñemombeʼupyrãme, Turkiya, hemianduha kuéra rupive, omoneĩ Europa pegua tetãnguéra joaju pytyvõha, ha upéicha omoĩ ijehe tetãnguéra cristiano poguýpe. Pe mbaʼe oikóva omohuʼã hekopete pe ñeʼẽmarandu. Ojekuaávo upéva, hetaite tapicha oguerovia Miller ha umi imoirũva omoneĩ vaʼekue marandu profético ñehesaʼỹijo rehegua ypykue hekopeteha, ha peteĩ mbarete hechapyrãva oñemeʼẽ pe advento jeguatahápe. Kuimbaʼekuéra arandúva ha tenda yvate oguerekóva ojoaju Miller ndive, mokõivéva opredikávo ha omoherakuãvo hemiandu, ha 1840 guive 1844 peve pe tembiapo pyaʼe oñemyasãi.” 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.

Litch rembiporã “38”-pegua ha hechapyrã oñemyatyrõva “40”-pegua oguereko avei iñe’ẽ paha, haʼe ohaiva’ekue agosto 1-pe, pa ára rireve pe rembiporã oñemyatyrõva mboyve. Pe rembiporã oñekumplívo voi ogueroviauka ko yvy tuichakuépe pe tembiaporã hekopete ojejapóva marandupy marangatu ñe’ẽmarandu rehegua. Umi treinta y ocho ary ohechaukáva Israel yma guare opu’ãha oike avei umi mokõi ary Yguasu Pytã hasáva guive pe jehepyme’ẽ peteĩha Kadesh-pe peve.

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.

Opa umi kuimbaʼe ohechavaʼekue che mimbipa ha che techapyrãnguéra ajapo vaʼekue Egíptope ha desiértope, ha koʼág̃a chembopyʼaraku hague ko pa jevy, ha nohenduséi vaʼekue che ñeʼẽ; añetehápe ndohechamoʼãi pe yvy ahura vaʼekue omeʼẽtaha itúva kuérape, ha avave umi chembopochýva ndohechamoʼãi upéva. Números 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.

Upéva pe ñemboyke ojehechakuaa pe paháva diez prueba apytégui ramo. Peteĩ período mokõi ary pukukuegua, diez prueba rehegua, oñembojoapýva treinta y ocho ary desierto-pe, ha’eva’ekue peteĩ símbolo 1838 ha 1840 rehegua, ha 1840 oguereko va’ekue peteĩ período diez ára rehegua.

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.

Ha pe moñepyrũha Islam pu’akávo Osman ndive 27 jasypokõi 1299-pe omoñepyrũ peteĩ arýpe 38 pukukue, opa hag̃uáme peteĩ ñorairõ jere irundy ary pukukue rehe 1337-pe. 27 jasypokõi 1299 ha’e va’ekue peteĩha mokõi hatua apytégui umi historiadorkuéra ohechakuaa hag̃ua turco Otomano Mburuvicha Guasu pu’akávo ñepyrũrã, ha mokõiha hatua ha’e va’ekue 1301. Umi mokõi hatua, Nicomedia ha Nicaea ñorairõkuéra 1299 ha 1301-pe, ohechaukarã 1838 ha 1840-pe. Pe profesía ñepyrũ ohechauka ipahahápe.

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.

Nikomedia ha Nícea mokõive oservi sapyʼaitépe itavusu ramo Róma kuarahyresẽgua rekove rupi. Katuete, Constantinopla ipahápe oiko kuri pe táva guasu kuarahyresẽgua itavusu ramo ary 330 guive 1453 peve. Nikomedia ha Nícea ohechauka Constantinopla hoʼa hag̃ua; maymáva hoʼa kuri umi ñemongora Islámico poguýpe omohuʼãva peteĩ ñorairõ rape, upérõ Islam tenonde gotyo ojapyhy upe yvytyrã ha upéi oguereko pe táva guasu itavusu.

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.

Peteĩha ñemongorapy irundy áño pukukue, 1333 guive 1337 peve, ohechauka umi irundy áño 1449 guive 1453 peve, upe jave maranduhai opa vaʼekue. Mbohapy sa’y peteĩ ary ha pundy po ára rire, Islam oñembojoko umi Millerita “opuʼã” ramo pe pokatu maranduháicha ojehechaukáva umi tekotee “mokõipa poapy ha irundy pa” rehe, ojehechaukaháicha pe tembiasakue alfa-pe, pe tembiasakue julio 27, 1299 ha julio 27, 1449-pe. Islam ñepuʼã ha Tupã remimboukuéra ára pahapegua ñepuʼã ojehechauka peteĩ techaukaha papapýpe, oñemopuʼãva pe joaju papapy rehegua 38 ha 40 rupive.

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.

Ezequiel treinta y siete-pe, Islam ha’e yvytu kuarahyresẽguio pe marandu oñepytu’úva umi kangue piru omanómava ári, ikatu hag̃uáicha opu’ã ha oñembo’y peteĩ ehérsito mbarete ramo. Oguahẽvo Ezequiel marandu, pe opu’ã ñepyrũ oñepyrũ, oiko haguéicha historia Millerita-pe ary 1838 ha 1840-pe. Upe marandu oguahẽ 9/11-pe, ha pe arapokõindy léi oúta hag̃uápe umi kangue oñembo’y peteĩ ehérsito mbarete ramo. Tupã ehérsito ñemopu’ã, iglesia ipu’akáva ramo ára pahápe, oñemoha’ãnga 1838 ha 1840 rupive. 9/11 guive pe arapokõindy léi peve oñemoha’ãnga 1840 guive 1844 peve rupive, ha avei oñemoha’ãnga pe ára pukukue 31 de diciembre de 2023 guive peve umi tata apu’a Nashville-pegua.

Eastern Rome

Róma Kuarahyresẽgua

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).

Imperio oñembojaʼo hague Constantino peteĩha rupive (Pe Tuichavéva), pe Constantino pahápeve ohechauka marandupykuaápe Roma yvategua rembiasakue. Upévare pe ára marandupykuaáva oñembojáva peteĩ túva ha peteĩ taʼýra marandupykuaáva térã techaukaha rehe, heʼiháicha héra, jepe ndaipóri kuri tuguy ñemoñare directo Constantino Pe Tuichavéva ha Constantino onceha apytépe. Pe peteĩha ha pe pahagua Constantino avei oñerepresenta marandupykuaápe alfa ha omega símbolo ramo, ha pe túva (alfa) oiporavo Constantinopla táva guasu ramo, ha pe taʼýra (omega) omanókuri pe ñemongora aja, upe jave Constantinopla ndahaʼevéima ramo táva guasu. Roma yvategua ára marandupykuaáva oñemarca pe peteĩha ha pe pahagua Constantino rehe. Pe ára 150 ary pukukue oñepyrũva 27 jasypokõi 1299-pe oguereko ipype peteĩ 38 ary pukukue ha opa peteĩ ñemongora 4 ary pukukuépe. Upe ñemongora ohechaukaʼypy 1449 guive 1453 peve. Nicomedia ñeorairõ ñepyrũ oñepyrũ peteĩ tetã yvy oñemoĩjey rupi ipoguýpe ha opa upe tetã yvy táva guasu oñemoĩjey rupi ipoguýpe. Ojejapoháicha pe peteĩha ha pe pahagua Constantino rehe, Nicomedia ñemoĩ ipoguýpe oñepyrũ peteĩ túva reheve (pe peteĩha) ha opa peteĩ taʼýra reheve (pe pahagua).

Four years

Irundy ary ary hag̃ua

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.

Peteĩ mbokapy arýpe ohóvo peteĩ ñemboty puku umi cien cincuenta ary ñepyrũme, ogueraha vaʼekue umi irundy ary peve, Constantino pahague ñemomirĩ guive ary 1449-pe, peve 1453, upe jave Constantinopla oñemboty ha hoʼa. Pe aravo marandu profétiko mokõiha aipoʼa rehegua, ohechaukáva mbohapy cien noventa y peteĩ ary ha paʼũ poapy ára, oñepyrũkuri 27 jasypokõi 1449-pe ha opa 11 jasypoapy 1840-pe. Upe árape oñepyrũ peteĩ arakaʼe irundy ary pukukue, Sister White ombohérava peteĩ jehechauka glóriosa Tupã pokatu rehegua.

“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.

“Pe ánhel ojoajúva pe marandu joheróva mbohapyha ánhel rembiapo ndive omyesakã hag̃ua ko yvy tuichakue ipokatu reheve. Ko’ápe oñemombe’u peteĩ tembiapo ohupytýva opa tetã ha ipokatu hag̃uáicha ndaijojaháiva. Pe jeju rehegua ñemongu’e ary 1840–44-pe ha’e va’ekue peteĩ jehechauka porãite Tupã pokatu rehegua; peteĩha ánhel marandu oguahẽ kuri opa tenda misionéravape ko yvy ape ári, ha oĩ va’ekue umi tetãme tuichaitereíva interés religioso, pe ojehechava’ekue hag̃uaicha ndaipóri ambue tetãme pe Reforma siglo dieciséis guive; hákatu ko’ã mba’e ohasáta pe ñemongu’e mbarete guasu rupive oúva mbohapyha ánhel ñe’ẽmondo paha guýpe.” 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.

Islam ojejoko hag̃ua 11 jasypoapy 1840-pe, ha oĩ vaʼekue peteĩ arýi irundy javegua ojokupytýva mokõivéva rehe: Espíritu Santo oñeñohẽva Pentecostés-pe, ha pe ánhel mbarete oĩva Apocalipsis 18-pe oguejy rehe, umi “óga guasu” New York pegua ojejapi ramo guare Islam rehegua, pe mbohapyha aña guasu rehegua 9/11-pe. 9/11 ohechauka ñepyrũrã umi cien cuarenta y cuatro mil oñembysýiha ára. Pe ñembysýi niko peteĩ ára pukukue, ha pe oñemohuʼãha pe ñembysýi ára oguereko umi mbaʼe rechaukaha ojoguáva pe ñepyrũha ára rehe. Cristo oguejy ramo guare 9/11-pe, haʼe ohechaukarakaʼe Miguel oguejýtaha omoingove jey hag̃ua umi mokõi testígope 31 jasypakõindy 2023-pe, upe jave oñepyrũ ramo guare pe ñembysýi paha ára.

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.”

Pe yvyra oĩva Nínive ñorairõramo ohechauka opaichagua osẽmbyre Islam rehegua, oguerútava Roma oriental ho’a hag̃ua 1453-pe. Umi cien cincuenta ary “po jasy” versíkulo diezpegua ryepýpe, iñepyrũ avei ipaha oguereko peteĩ arýnte irundy ary pukukue. Umi mokõi irundy ary pukukue ojoaju umi mbohapy cien noventa y peteĩ ary ha quince ára ñemohu’ã rehe, ohechaukáva peteĩ irundy ary pukukue 1840 guive 1844 peve, Cristo omyesakãhápe “opa yvy iñemimbipa reheve.” 1844-pe, aravo marandu’ẽmegua ndajaiporuvéi vaʼekue, aravo oikótare “araka’evevéma”.

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.

Ha ojura vaekue pe Oikovéva ára ha ára pukukue, pe ojapova’ekue yvága, ha opa mba’e oĩva ipype, ha yvy, ha opa mba’e oĩva ipype, ha yguasu, ha opa mba’e oĩva ipype, ndaiporimo’ãvéimaha hag̃ua arete. Apocalipsis 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 guive 1337 peve, 1449 guive 1453 peve, 1840 guive 1844 peve

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.

Umi mbohapytyve irundy ary rehegua oñemohenda pe tiempo de sellamiento rehe 11 de septiembre guive pe ley dominical peve, ha avei oñemohenda pe fractal 11 de septiembre guive pe ley dominical peve rehe, ojehechaukáva 31 de diciembre de 2023 guive Islam oñemosãsõ jey peve ogueraha hag̃ua Nashville tata apu’a.

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.”

Pe fractal profético 31 jasypakõi 2023 guive umi tata guasu ojeity vaʼekue Nashville-pe peve ojehechauka hag̃ua mbohapy periodo profético irundy ary pukúva rupive, ha opaite umíva ojoaju pe tiempo de sellamiento reheve 9/11 guive pe ley dominical peve. Upévare, irundy testígo ohechauka pe historia 31 jasypakõi 2023 guive pe ataque Nashville-pe peve, ha pe ñorairõ Nínive rehegua haʼe pe “clave” peteĩteĩva koʼã testígope g̃uarã. 1333, 1449, 1840 ha 9/11 opavave vaʼekue punto de inflexión — “claves.”

“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.

“Oĩ mbo’epy ñaaprendéva yma guare tembiaságui; ha oñehenói ñañatendévo ko’ãvare, opavave oikuaa hag̃ua Tupã omba’apoha ko’ág̃a avei pe hendápe voi, ha’e ymaite guive omba’apohaguéicha. Ipo ojehecha hembiapópe ha tetãnguéra apytépe ko’ág̃a avei, péichaite voi ojehechahaguéicha opa ára guive, pe evanhélio oñemoherakuã ypy guive Adánpe Edénpe.”

“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.

“Oĩ ára ha época oikóva, haʼéva mbaʼe guasu omoambuéva tetãnguéra rembiasakue ha tupao rembiasakue. Ñandejára providénsia rupive, og̃uahẽvo koʼã opaichagua apañuãi guasu, pe tesape upe árapegua oñemeʼẽ. Ojeguerohory ramo, oĩ progreso espiritual; oñemboyke ramo, upéicharõ ou ñemboguejy espiritual ha jehundi. Ñandejára, Iñeʼẽme, ohechauka porã marandu porã rembiapo ñorairõháicha, mbaʼéichapa oñemboguata vaʼekue yma, ha mbaʼéichapa oñemboguatáta tenonderãme, pe ñorairõ paha peve, upérõ Satanás rembigua kuéra ojapóta iñemonguʼe paha hechapyrãva.” Bible Echo, August 26, 1895.

Nicomedia

Nikomédia

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.

Oiko hag̃ua rire mburuvicha guasu ramo 284-pe, ary 293-pe, Diocleciano oiporavo Nicomedia-pe Roma Mburuviha Reta Kuarahyresẽ gotyo guápe g̃uarã táva guasu ramo, ombojaʼo hag̃ua léi rupive pe mburuviha Reta Kuarahyresẽ ha Kuarahyreike peguápe, ha omopyenda hag̃ua pe sistema hérava Tetrarquía. Nicomedia ombaʼapo heta ary aja táva guasu principal administrativo ha militar ramo Kuarahyresẽme. Constantino el Grande oipuru upéva peteĩ base ramo odesidi mboyve omopuʼã hag̃ua pe táva guasu pyahu Byzantium ypýpe (haʼe omoambue héra Constantinopla ramo ary 330-pe). Constantinopla oiko rire pe táva guasu tenondegua ramo jepe, Nicomedia opyta peteĩ centro regional tuicháva ramo, oĩ porãite hag̃ua peteĩ tenda estratégica-pe, mar rembeʼy kuarahyresẽ gotyo Mar de Mármara-pe. Upévare, ndahaʼéiramo jepe pe táva guasu permanente Roma térã Constantinopla-icha, Nicomedia oñemohenda oficialhápe Kuarahyresẽ pegua táva guasu ramo peteĩ ára guasuite jerovia hag̃ua Roma rembiasakue ryepýpe. Pe ciento cincuenta ary ñepyrũme, peteĩ táva guasu Roma kuarahyresẽ pegua oñemombaʼe; ha ipahápe, ambue táva guasu Roma kuarahyresẽ pegua oñemombaʼe. Mokõivéva ñemombaʼe oike peteĩ jererehy guasu rupive.

Diocletian

Diocleciano

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’.

Mburuvicha guasu Diocleciano omoĩkuri Nicomediape mburuvicharenda tee ramo pe Imperio Romano kuarahyresẽ gotyo, omoñepyrũrõ guare pe sistema Tetrarquía ary 293-pe. Pe sistema Tetrarquía ojejapo vaʼekue mokõi división rehe: peteĩ kuarahyreike gotyo ha peteĩ kuarahyresẽ gotyo pe imperio ryepýpe; mokõivéva, kuarahyresẽ ha kuarahyreike, oguereko peteĩ emperador yvatevéva (Augusti) ha peteĩ emperador michĩvéva (Caesar), ombohysýi hag̃ua pe papapy irundy ojehechaukáva pe ñeʼẽ “tetrarquía”-pe.

Alpha and Omega

Alfa ha 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.

Diocleciano ha’e pe símbolo omega pe iglesia de Esmirna rehegua, ha Nero ha’e pe símbolo alfa. Constantino el Grande ha’e pe símbolo alfa pe iglesia de Pérgamo rehegua, ha Justiniano ha’e pe símbolo omega.

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.

Pe división “legal” Roma rehegua kuarahyreike ha kuarahyresẽme (ndopytaiva’ekue are) ojapo Diocleciano, ha pe división profética Roma rehegua kuarahyreike ha kuarahyresẽme ojapo Constantino. Pe iglesia simbólica mokõiha persecución rehegua rembiasakue aja, oñerepresentáva Esmirna rupive, Roma oñemboja’o legalmente kuarahyreike ha kuarahyresẽme; ha pe iglesia simbólica mbohapyha compromiso rehegua rembiasakue aja, oñerepresentáva Pérgamo rupive, Roma oñemboja’o proféticamente kuarahyreike ha kuarahyresẽme. Áño 293 va’ekue pe alfa ha áño 330 va’ekue pe omega, ha mayo 11, 330-pe, Constantino el Grande omboyke Constantinopla Táva Capital ramo Imperio-pe g̃uarã.

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.

Pe ñemboja’o legal oiko va’ekue Diocleciano rupive ary 293-pe oñembyai guerra civil oúva rupi, pe Edicto de Milán peve ary 313-pe, upérõ Constantino pe kuarahyresẽgua ha Licinio pe kuarahyreikégua omoherakuãvo pe Edicto de Milán, ombojoajukáva cristianismo-pe ley rupive, ha añetépe omohu’ãva pe Tetrarquía—pe sistema irundy mburuvicha oñembojoajúva oñondivegua, ho’áva mokõi pu’aka guasu ñorairõme (Constantino Oeste-pe ha Licinio Este-pe). Pe ñemboja’o legal, oguerúva’ekue peteĩ ho’a, ohechauka peteĩ periodo mokõipa ary pukukue ñemboja’o guive ambue ñemboja’o peve, ha mokõivéva ñemboja’o ombohasy ha ogueru sistema ho’a hag̃ua.

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.

Pe iglesia de Esmirna oñepyrũ vaekue Nerón ndive ary 64-pe, upe jave pe tata guasu Roma-pe ojeipuru vaekue Nerón rupive omuña hag̃ua umi kristiánope, umi Nerón omoĩ vai vaekue hikuái omoñepyrũ hague pe tata. Nerón ohechauka pe ñemuña ñepyrũha ha oikuaauka pe ñemuña paha ára pahápe guaréva. Upe ñemuña paha osegí hína pe gracia ñemboty peve, upe jave pe pu'aka papal oguahẽvo ipahahápe ndaiporimo'ãi avave oipytyvõva chupe. Péicha pe ñemuña peteĩha ára oñepyrũ vaekue Roma jehapýpe ha opa Roma jehapýpe.

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.

Ha umi apakã ratĩpa rehecha vaʼekue mymba vai ári, umíva ndaijaʼéi vaʼerã pe kuña itavývape, ha ojapo vaʼerã chugui ojeheja pyʼa guasúva ha opiʼamondeʼỹva, hoʼu vaʼerã heʼo, ha ohapy vaʼerã chupe tata reheve. Apocalipsis 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.

Pe iglesia de Esmirna oñepyrũ Nerón ndive ary 64-pe, upe jave pe tata guasu Róma-pe ojeipuru Nerón rehegua persecución hag̃ua umi cristiano-kuérape, Nerón omoĩva’ekue hese kuéra pe tata ñepyrũ. Mokõi sientos cincuenta ary rire, opa ary 313-pe pe Edicto de Milán rupive. Pe “edicto” ha’e pe opa hag̃uáicha peteĩ periodo mokõi pa ary pukukue oñepyrũva’ekue Diocleciano división legal reheve, ha avei ha’eva’ekue pe pahápe umi mokõi sientos cincuenta ary Esmirna rehegua oñepyrũva’ekue Nerón ndive. Umi mokõi sientos cincuenta ary persecución rehegua, ojehechaukáva pe iglesia de Esmirna ha Nerón rupive, oike avei ipype umi diez ary pe persecución vaietevéva oguerúva’ekue Diocleciano. Upe diez ary persecución rehegua ha’eva’ekue pe pahápe pe mokõi pa ary Diocleciano rehegua, oñepyrũva’ekue imperio división legal reheve ary 293-pe. Upe división legal este ha oeste-pe ojapóva’ekue Diocleciano ary 293-pe guive oñepyrũ peteĩ periodo mokõi pa ary pukukue, ojejapóva mokõi periodo diez ary pukúvagui.

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.

Diocleciano omboja peteĩ léi rupive pe império kuarahyreike ha kuarahyresẽ gotyo, upéicha ohechauka hag̃ua pe ñemboja’o profético ojejapótava Constantino rupive. Diocleciano ñemboja’o ha’e va’ekue kuarahyresẽ ha kuarahyreike gotyo, ha upéva oguereko mokõi mburuvicha kuarahyresẽme ha mokõi mburuvicha kuarahyreiképe. Peteĩ mburuvicha tenondegua ha peteĩ mokõiha mburuvicha káda hendápe g̃uarã. 23 jasypakõi 303-pe, Diocleciano osẽkuri peteĩha heta “edicto” apytégui cristiano-kuéra rehegua, omoñepyrũvo pe Jehasa Asýpe Guasu, (oñehenóiva avei pe Jehasa Asy Dioclecianogua), pe jejopy vaiete ha ipyenda guasuvéva cristiano-kuéra rehe pe Império Romano ryepýpe.

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.

“Ha peteĩva ehai Smirna pegua tupao-pegua ánhelpe; Péicha he’i pe peteĩha ha paha, omanóva vaʼekue ha oikovéva; Che aikuaa nde rembiapo, nde jehasa asy ha nde mboriahu, (hájeko nde rerikove) ha aikuaa avei umi ñe’ẽvai umi he’íva ha’eha judío, ha ndaha’éi upéicha, síno ha’eha Satanás sinagóga. Ani rekyhyje umi mba’e rehe rehasátavagui: péina ápe, Aña omombo va’erã pene apytégui peteĩteĩme ka’irãime, pejeprova hag̃ua; ha pehasáta jehasa asy pa ára pukukue: eiko jerovia hag̃uáicha pe mano peve, ha che ame’ẽta ndéve tekove jeguaka. Pe oguerekóva apysa, tohendu pe Espíritu he’íva umi tupaope; pe ipu’akáva ndaijái va’erã omano mokõiháguio.” Apocalipsis 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.

Pe Jehasa Guasu oseguíkuri Diocleciano successor-kuéra poguýpe (koʼýte Galerio poguýpe) ary 313 peve, opa hag̃ua Édito de Milán rupive. Nerón haʼe hína pe símbolo alfa pe jehasa asy rehegua ohechaukáva Diocleciano-pe símbolo omega ramo pe jehasa asy rehegua pe período profético pe tupaóga de Esmirna orepresentáva. Pe jehasa asy opakuri peteĩ ñemenda política ha peteĩ tratado rupive Constantino orientalgua ha Licinio occidentalgua apytépe. Febrero ary 313-pe, Constantino ha Licinio ojojuhúkuri Milánpe ha omoherakuã Édito de Milán, omeʼẽva tolerancia religiosa umi kristiánope (ha ambuekuérape avei) opaite pe império pukukue javeve. Oñemombarete hag̃ua ijoaju política, Licinio omendákuri Constantia rehe (Constantino reindy mbytegua) upe aty aja térã hiʼag̃uívape. Ko ñemenda haʼékuri peteĩ joaju política romana ojehecharamóva—omboty hag̃ua pe ñeʼẽmeʼẽ mokõi mburuvicha guasu apytépe ha oipytyvõ hag̃ua oñemyatyrõ sapyʼami pe império heta áño ñorairõ civil rire. Pe joaju ndopytái are. Upe rire, Constantino ha Licinio oñorairõ ojuehe, ha Constantino ipuʼakapa Licinio ári ary 324-pe, opytávo haʼeño año pe mburuvicha guasu ramo.

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.

Nerón guive Constantino peve ojejapo vaʼekue pe período profético de Esmirna mokõisa po ary, ha ary 313-pe oñepyrũ pe iglesia de Pérgamo, pe iglesia de pe compromiso, ha opa pe iglesia de Tiatira ndive ary 538-pe. Pe mokõisa po ary Esmirna-pegua orrepresenta vaʼekue peteĩ período de persecución, ha opa jave pe período tuichakue, pe persecución de Diocleciano omohuʼã Apocalipsis-pe “diez días” (diez años), upépe pe ivaivéva período de persecución orrepresenta peteĩ fractal pe período tuichakue rehegua. Umi diez años haʼe peteĩ fractal umi mokõisa po ary rehegua. Umi diez años orrepresenta pe omega pe persecución de Nerón rehegua, ha ipahápe pe omega pe división del imperio este ha oeste-pe.

Marriage and Divorce

Menda ha Jejavy hag̃ua’ẽ hag̃ua

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.

Esmirna oñepyrũ Róma jehapýpe ary 64-pe ha opa mokõi sientos cincuenta ary rire, ary 313-pe, Edicto de Milán reheve ha kuarahyreike ha kuarahyresẽ ñemenda polítikare. Pe fractal jasypa ary pukukuegua ñemoĩ asy rehegua oñepyrũ ary 303-pe ha opa ary 313-pe, Edicto de Milán reheve ha kuarahyreike ha kuarahyresẽ ñemenda polítikare. Umi mokõi pa ary oñepyrũva’ekue kuarahyresẽ ha kuarahyreike pe ñemboja’o legal rehe ary 293-pe Diocleciano rupive, opa ary 313-pe kuarahyreike ha kuarahyresẽ ñemenda polítikare. Pe ñe’ẽme’ẽ ñemenda rehegua ary 313-pe kuarahyresẽ ha kuarahyreike apytépe opa pe divorcio ary 324-pe, upérõ Constantino ipu’aka Licinio kuarahyreikegua ári ha oiko hag̃ua Roma mburuvicha añoite. Pe divorcio profético ary 324-gua og̃uahẽ mbohapy ary rire pe primer léi domingo rehegua ary 321-pe.

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.

Umi diecisiete áño ohasáva 313 guive 330 peve ohechauka peteĩ ñemenda polítika, ha pe jehasa asy paha ojehechaukáva Esmirna ha Nerón rupive, ha pe ñepyrũ tupao kompromíso rehegua ojehechaukáva Pérgamo rupive. Pérgamo ñepyrũ 313-pe pe ñemendápe, ojehupyty rire pe ñepyrũ jehasa asy rehegua oñepyrũva’ekue pe peteĩha léi domingo rehe 321-pe. Upéva rire oúma pe divorcio profétiko 324-pe, oguerúva’ekue kuarahyreike ha kuarahyresẽ peteĩ império-pe Constantino poguýpe. Seis áño rire, 330-pe, pe división kuarahyresẽ ha kuarahyreike gotyo oñembopyahu jey profetikaháicha. Umi diecisiete áño ohechauka pe período alfa tupao Pérgamo rehegua, osegítava peve tupao Tiatira og̃uahẽ pe tembiasakue profétikape 538-pe. Pe período alfa ohechaukáta peteĩ tembiasakue omega pahaite gotyo pe período 330 guive 538 peve. Pe tembiasakue omega Pérgamo rehegua ohechauka pe período 496, 508 ha 533.

Seventeen Years

Paapykõi Ary

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.

Tolomeo, pe ñorairõ guasu Ráfiape, oisãmbyhy “paapy porundy ary”; ha pe ñorairõ Ráfiagui peve pe ñorairõ Pánio peve ohasa avei “paapy porundy ary”. Umi paapy porundy ary oñembojogua simbólikamente umi paapy porundy ary rehe 313 guive 330 peve. Nerón rembiasakue mokõi sa po ary Smírnape ogueraha pe tupaogua Pérgamo ypykuévo pe paapy porundy ary peteĩha, ha ojoaju umi mokõi sa po ary ndive oñepyrũva’ekue pe mbohapyha apoukapýpe ary 457 a.C.pe, ha’éva pe ñepyrũrã umi 2300 ary Daniel kapítulo 8 versíkulo 14-pe, ha ha’e Adventismo pyenda ha itenda mbytegua. Umi mokõi testígo mokõi sa po ary aja oñembojogua umi mokõi sa po ary pe poteĩha mburuvicha guasu rehegua marandu profétiko Bíbligui, oñepyrũva’ekue ary 1776-pe ha opa ko ary 2026-pe.

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.”

Adventísmo pionérokuéra ndohechái ni noikũmbýi umi pakõi poapy ary 313 guive 330 peve, 1844-pe guare ndohesakãporãi gueteri jepe pe porandu ára poapyha sábado rehegua térã kuarahy ára rehegua. Upéicharõ jepe, haʼekuéra ohechakuaa pe cien cincuenta ary Ojehechauka 9:10 pegua, ha upéva oiko peteĩ ára ñepyrũrã peteĩ periodo ogueraháva umi mbohapy cien noventa y peteĩ ary ha quince ára peve, opáva 11 de agosto de 1840-pe. Pe entendimiento omboheñói peteĩ tuichaitereíva “manifestación del poder de Dios.”

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.

Umi pionérokuéra ndohechakuaái peteĩ mokõiha período ciento cincuenta ary pe Revelación nueve-pe. Iñarandupy ypykue omoheñói pe plataforma hi’ári oñemopu’ãva pe “tesape pyahu” Revelación nueve-gua. Umi tesape ojepe’a pe “lláve” rupi pe ñorairõ Nínive pegua. Upe “lláve” oheja peteĩ estudiante de profecía-pe ohechakuaa opaite mburuvicharenda profético Biblia-pe ojehechaukáva Daniel ha Revelación-pe. Babilonia, Medo-Persia, Grecia, umi imperio seléucida ha ptolemaico, pe mburuvicharenda Mahoma rehegua, ha iñimportantevéva, ombotuichave Roma imperio rehegua ohechauka rupi pe ñemopu’ã ha ho’a ndaha’éi Roma año, síno avei umi mburuvicharenda Roma oriental ha occidental rehegua, avei Estados Unidos-pe (profeta japu), papado-pe (mymba ñarõ), ha Naciones Unidas-pe (dragón). Opaite ko’ã mburuvicharenda ñemopu’ã ha ho’a ohechauka dragón, mymba ñarõ ha profeta japu rembiapo omboguatáva ipahápe ogueraha ko yvy Armagedón-pe. Upe movimiento ojehechauka Daniel once pahápe umi seis versículo pahaguápe, ha upe movimiento ñepyrũ ojehechauka pe tembiasakue kañymby versículo cuarenta-pe.

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.

Nínive ñorairõ ome’ẽ pe punto de referencia profética omoĩ porã hag̃ua peteĩcha Roma império rehegua testimonio-kuérape, Roma oriental ha occidental mburuvicharoga-kuéra rehegua ha Roma papal rehegua, ára pahápegua tembiapo oikóva peteĩ secuencia-pe. Upévare, Nínive ñorairõ ha’e pe llave ohechauka hag̃ua hekopete opaichagua testimonio profético Roma rehegua, ha Daniel once, versículo catorce he’iháicha, ha’e Roma pe omopyendáva pe visión. Pe llave ombyatyva’ekue umi línea peteĩme ha’e Nínive ñorairõ.

We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.

Ñañepyrũta ñambojoaju hag̃ua pe cinco artíkulo ohasava'ekue, oñe'ẽva Apocalipsis 9 pegua jehasa asy rehe, ore artíkulo oútavape.