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.
“ቁልፍ” ተብሎ የተወከለው በራእይ ዘጠኝ ያለው የነነዌ ጦርነት ለውጥ ያመጣ ታሪክ ጋር ተፈጸመ፤ ይህም በእርግጥ ቁልፍ የሚያደርገው ነው። የእኔ አቤቱታ የነነዌ ጦርነት የእስልምናን መነሣት የሚያመለክት ታሪካዊ ቁልፍ ብቻ ሳይሆን፣ ትንቢታዊ ቁልፍም እንደሆነ ነው። የዚያ ጦርነት ትንቢታዊ ተንቀሳቃሽነት በዳንኤልና በራእይ እንደተቀመጡት የመጽሐፍ ቅዱስ ትንቢት መንግሥታት መስመሮች ሁሉ ከዳንኤል ምዕራፍ አሥራ አንድ ጋር እንዲጣጣሙ ያደርጋል። ይህን በማድረጉም፣ እነዚያ መንግሥታት ሁሉ ስለ ዳንኤል አሥራ አንድ የመጨረሻ ስድስት ቁጥሮች እንዲመሰክሩ ያስችላቸዋል፤ ከዚህም ይልቅ አስፈላጊው፣ የቁጥር አርባውን ውጫዊ የተሰወረ ታሪክ እንዲፈታ ያደርጋል።
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.
Kuma nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi icyo uzabohesha ku isi kizaba kiboshywe no mu ijuru; kandi icyo uzabohora ku isi kizaba kibohowe no mu ijuru. Matayo 16:19.
The Release and Rise of the Kingdom of Mohammed
Sakin Mulkin Mohammed da Tashinsa
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.
Bitka kod Ninive 627. godine označila je početak posljednjih deset godina perzijske sile, koja je bila poražena lukavstvom Rima, praćenim maglom Božje providnosti. Ona je označila prekretnicu na kojoj su muhamedanske islamske horde počele da se uzdižu. Bitka je uklonila jednu zadršku koja je postojala, zadršku koja bi, u teoriji, ostala da su i Rim i Persija oboje zadržali svoju snagu. Nijedno nije.
Restraint and Release
Ƙuntatawa da Saki
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.
A cikin wakilcin annabci na Musulunci, muna ganin takurawa da sakin Musulunci tun daga farkon gabatarwar Nassi, kamar yadda Saratu ta rinjayi Ibrahim ya takaita Hajara da Isma’ilu.
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.
Saaraayi waxay Aabraam ku tidhi, Dulmigeygu korkaaga ha ahaado; anigu waxaan addoontaydii geliyey laabtaada, oo markay aragtay inay uuraysatay, indhaheeda ayaan ku quudhsanaaday; Rabbigu ha kala xukumo aniga iyo adiga. Laakiinse Aabraam wuxuu Saaraayi ku yidhi, Bal eeg, addoontaadu gacantaada bay ku jirtaa; ku samee sida kula wanaagsan. Oo markay Saaraayi aad ugu qallafsatay iyadii, ayay wejigeeda ka carartay. Bilowgii 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.
Ko da kafin wancan abin da ya faru, dalilin da ya sa aka shigar da Hajar cikin labarin annabci shi ne cewa Ubangiji ya “hana” Saratu haihuwa.
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.
Yanzu Sarai, matar Abram, ba ta haifa masa ’ya’ya ba; tana kuma da baiwa, wata Bamasariyya, sunanta Hajar. Sai Sarai ta ce wa Abram, “Ga shi yanzu, Ubangiji ya hana ni haihuwa; ina roƙonka, ka shiga wajen baiwata; wataƙila ta wurinta zan sami ’ya’ya.” Abram kuwa ya saurari muryar Sarai. Farawa 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.
“Muftaḥin” Wahayi ta tara da aka ba Muhammadu, wanda daga baya aka cika shi ta wurin yaƙin Nineveh, yana wakiltar cire “ƙuntatawar” da aka yi wa Musulunci a kowane mataki na tarihin annabci.
“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.
“Awọn angẹli n di awọn afẹ́fẹ́ mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú kan tí ń wá láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, ní mímú ìparun àti ikú tọ́ sí ọ̀nà rẹ̀.” Manuscript Releases, ìwọ̀n 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.
“Ukuzamuka no kugwa” kw’ubwami bwa Mohammed ntibigereranywa cyane nko kuzamuka no kugwa, ahubwo bigereranywa no “kurekurwa” no “gufatirwa.” Igihe Islam irekuwe mu buryo bw’ubuhanuzi, uko kurekurwa kwagaragajwe n’intambara ya Nineveh.
Only the Woes
Gābia Woe Nka Kyawun Da Kawai
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.
Kati tarumbeta saba, ni tarumbeta za ole za Uislamu pekee zinazoenea katika historia kama nguvu ya kudumu tangu zilipoingizwa mara ya kwanza katika historia ya unabii hata kufikia kufungwa kwa rehema. Tarumbeta nne za kwanza zilizoleta juu ya Rumi ya Magharibi ziliwakilisha Odoacer, Genseric, Atilla Mhuni, na Alaric; hivyo zikifananisha nguvu nne za hukumu za majaliwa katika siku za mwisho, lakini mwenzake wa kisasa si mzawa wa moja kwa moja wa hizo nguvu nne za kale. Sivyo ilivyo kwa tarumbeta za ole. Uislamu unapoingia katika historia, huendeleza mfululizo wa moja kwa moja wa kufunguliwa na kuzuiliwa mpaka unapoachiliwa kikamilifu katika kufungwa kwa rehema. Kwa tarumbeta za ole, “ufunguo” wa ‘kuachiliwa’ huwekwa alama na vita vya Nineveh.
Nicomedia and July 27, 1299
Nikomedia i 27. srpnja 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.
Abapayoniya babisobanuye neza ko ku wa 27 Nyakanga 1299 ari ho hatangiriye imyaka ijana na mirongo itanu yarangiye ku wa 27 Nyakanga 1449, ari na yo na yo yatangiye imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu yarangiye ku wa 11 Kanama 1840.
In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.
Maqaalkii hore waxaannu ku aqoonsannay go’doomintii 1333 ilaa 1337 ee Suldaan Orhan Gazi (wiilkii Osman I, aasaasihii Ottoman Beylik) ku soo rogay Nicomedia, markii uu hareereeyey magaalada muhiimka ah ee Byzantiumka ahayd ee Nicomedia. Go’doomintaasu waa gunaanadka dagaalkii lagula jiray Nicomedia ee ka bilaabmay aabbihii Osman. Boqol iyo kontonka sannadood ee Muujintii sagaal, aayadda toban, waxay bilaabmeen July 27, 1299, oo maadaama ay tahay bilowga wax sii sheegid, taariikhda la xidhiidha maalintaas bilowga ah waa in la tixgeliyaa. Osman I (aasaasihii boqortooyada Ottoman) wuxuu ahaa aabbaha Suldaan Orhan Gazi, kaas oo July 27, 1299 gaadhay guul hore oo weyn oo ka dhan ahayd Boqortooyadii Byzantiumka Dagaalkii Bapheus, kaas oo ka dhacay gobolka Nicomedia, meel u dhow magaalada Nicomedia; taas oo ahayd magaalo-madax aad u muhiim ah taariikhda Roomaanka iyo taariikhdii hore ee Byzantiumka.
Father and Son
Patău leh Fapa
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.
Mnamo tarehe 27 Julai 1299, majeshi ya Osman yalilishinda jeshi la Byzantine lililoongozwa na gavana wa eneo hilo. Vita hivyo huchukuliwa kuwa miongoni mwa mafanikio ya kwanza makubwa ya kijeshi ya kujitegemea ya Osman baada ya kuanza kuimarisha mamlaka katika Bithynia (kaskazini-magharibi mwa Anatolia). Vilikuwa hatua muhimu katika mabadiliko kutoka kwa beylik ndogo ya Kituruki (ufalme wa kikabila) kwenda kwa nguvu inayoinuka ambayo hatimaye ingepinga na kuyateka maeneo ya Byzantine. Tarehe hiyo huashiria mwanzo wa kipindi cha ukuaji kwa Uislamu ambacho hatimaye kilisababisha kuanzishwa kwa Dola ya Ottoman wakati wa kuanguka kwa Constantinople mwaka 1453. Osman alitumia wapiganaji wa ghazi (wavamizi wa mipakani wenye msukumo wa Kiislamu), na hapo ndipo kulipoanza kuumbika kwa wapiganaji hao wa mipakani wa ghazi kuwa jeshi lenye muundo uliopangwa zaidi, lililoendelea kukua hatua kwa hatua kuanzia kwa Osman na baadaye hadi kwa mwanawe, Orhan. Miongoni mwa vipengele vingine muhimu vya urithi wa Osman ni kwamba uliwezesha Uislamu kushikilia milki ya ardhi, tofauti na vita vya wapiganaji wa ghazi, ambao mbinu zao zisizo na mpangilio za kushambulia na kuondoka haraka ziliwaachia nyara za ushindi wao pekee, lakini kamwe hazikuwapatia eneo lolote.
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.
Tha 27 dhen Iuchar, 1299, thòisich Osman air iomairt ann an sgìre Nicomedia, agus ceithir bliadhna deug thar fhichead an dèidh sin thòisich a mhac air sèist ceithir-bliadhna an aghaidh prìomh-bhaile Nicomedia. An t-athair aig an toiseach agus am mac aig a’ chrìoch. Tha cogadh a’ tòiseachadh an aghaidh na sgìre a tha air a riochdachadh mar Nicomedia agus a’ crìochnachadh le glacadh Nicomedia, prìomh-bhaile na sgìre, Nicomedia. Bho 1299 gu 1337 tha ùine de ochd bliadhna deug thar fhichead ann, agus gu fàidheadaireil tha an àireamh “ochd bliadhna deug thar fhichead” a’ samhlachadh èirigh suas.
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.
Katahi ka mea ahau, Whakatika, ka whakawhiti ai koutou i te awa o Terete. Nā ka whakawhiti mātou i te awa o Terete. Nā, ko te roa o te wā i haere mai ai mātou i Kareheparenea, a tae noa ki tō mātou whakawhitinga i te awa o Terete, e toru tekau mā waru ngā tau; ā, pau noa atu i roto i te puni te whakatupuranga katoa o ngā tāne toa o te pakanga, kia rite ki tā Ihowā i oati ai ki a rātou. Teuteronomi 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.
Iminyaka ijana na mirongo itanu kuva ku wa 27 Nyakanga 1299 kugeza ku wa 27 Nyakanga 1449 ihagarariye igihe cyagejeje ku ishingwa ry’Ubwami bw’Abottomani bwo muri kabiri “isibe” bwo mu Byahishuwe igice cya cyenda. Imyaka mirongo itatu n’umunani y’iyigarurirwa rya Nikomediya ryagiye ritera imbere yatangiye ku mubyeyi (Osman) irangirana n’umuhungu we (Orphan). Icyo gihe kigaragaza intambwe ya mbere y’izamuka rigenda ritera imbere ry’ubutware bw’inkomoko y’umuryango rugana ku bwami.
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.
Miyaa dhibba tokkoo fi shantamni irraa eegalee Adoolessa 27, 1299 hanga Adoolessa 27, 1449tti jiru, marfamuu waggaa afurii kan dhuma waggoota soddomii saddeet agarsiisu of keessaa qaba. Jalqabni mo’amuu Niqoomeediyaa abbaa Usmaaniin ture; dhumni immoo marfamuu waggaa afuriin, 1333 irraa eegalee hanga 1337tti, raawwatame; marfamuu ilma Usmaaniin geggeeffame.
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.
Saara mia hamsini zilipoisha tarehe 27 Julai 1449, Kaizari wa Byzantium, Konstantino wa kumi na moja, yaani Konstantino wa mwisho wa Roma ya mashariki, alitafuta ruhusa kutoka kwa Waturuki ili autwae ufalme. Tangu tarehe hiyo mpaka kutwaliwa kwa Konstantinopoli kulikuwa na miaka minne. Miaka hiyo minne iliishia kwa kuzingirwa kwa Konstantinopoli, naye Konstantino wa mwisho akafa katika kuzingirwa huko. Kupanda kwa Uislamu kunawakilishwa na miaka thelathini na minane ya kwanza ya unabii wa miaka mia moja na hamsini, uliofikia kilele chake katika kuzingirwa kwa miaka minne. Wakati miaka mia moja na hamsini ilipoisha, Uislamu ulikuwa umeinuka hadi kiwango ambacho Roma ya mashariki iliaibishwa na mamlaka ambayo Waturuki walikuwa nayo wakati huo. Tangu udhalilishaji wa tarehe 27 Julai 1449, miaka minne iliongoza hadi anguko la Roma ya mashariki, Konstantinopoli ilipotwaliwa kwa kuzingirwa. Mwisho wa miaka thelathini na minane ya kwanza unawekwa alama na kuzingirwa, na kusimamishwa kwa Dola ya Ottoman kunawekwa alama na kuzingirwa.
38 and 40
38 da 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.
Inomero mirongo itatu n’umunani nk’icimenyetso nk’uko yashyizwe ahagaragara na Mose mu Gutegeka kwa Kabiri, ihagarariye imyaka mirongo itatu n’umunani ya nyuma y’urubanza rw’imyaka mirongo ine yo kuzerera mu butayu. Ni cyo gituma inomero mirongo itatu n’umunani, nk’ikimenyetso, ifitanye isano n’inomero mirongo ine. Osman yigaruriye intara ya Nicomedia ku wa 27 Nyakanga 1299, maze nyuma y’imyaka mirongo itatu n’umunani umuhungu we yigarurira umurwa mukuru w’iyo ntara. Intara n’umurwa mukuru byombi byitwaga Nicomedia. Abanyamateka bagaragaza uru rugamba nk’intambwe ya mbere muri “ebyiri” zigaragaza rwose intangiriro nyakuri yo kuzamuka k’Ubwami bw’Abottomani. Intambwe ya kabiri igaragazwa n’amateka ni urugamba rwa Nicaea rwo mu 1301. Aho, se Osman yigaruriye intara yitwaga Nicaea, maze mu 1331, nyuma y’imyaka mirongo itatu, umuhungu we yigarurira umurwa mukuru witwaga Nicaea, wahoze ari umurwa mukuru w’Abaroma.
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.
Mayelana no-1299 nempi yaseNicomedia, njengowokuqala ezinyathelweni ezimbili, isinyathelo sesibili safika eminyakeni emibili kamuva, ngo-1301. U-1299 uwuphawu lwamashumi amathathu nesishiyagalombili, futhi eminyakeni emibili kamuva (amashumi amane), indawo yaseNicaea ithathwa nguyise. Ubudlelwano bamashumi amathathu nesishiyagalombili namashumi amane obumayelana no-Israyeli wasendulo esukuma eyothatha izwe lesithembiso bumelwe kuJulayi 27, 1299 nango-1301. Lezo zinyathelo ezimbili zokuqala zokuvuka kwe-Islam ziphawulwa yimikhankaso yezempi eqala ngokuba uyise anqobe indawo, bese indodana inqoba inhloko-dolobha yaleyo ndawo ekugcineni. Lapho lezo zinhloko-dolobha ezimbili ziwe, zawela ekuvinjezelweni. Zombili lezo zinhloko-dolobha zazike zaba, ngesinye isikhathi, izinhloko-dolobha zeRoma yasempumalanga.
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.
Julayi 27, 1299 na 1301 zigeze ku musozo ku wa 11 Kanama 1840; ibyo bihagarariye amateka yo mu 1838, igihe Litch yatangazaga bwa mbere igitekerezo cye n’ubuhanuzi bwe bw’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, byari kuzasohozwa by’ukuri ku wa 11 Kanama 1840. Intambwe ebyiri zo guhaguruka kw’Abamilerite zari imyaka ya 1838 na 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.
“Sa bhliain 1840, mhúscail comhlíonadh suntasach eile den fháistine spéis fhorleathan. Dhá bhliain roimhe sin, d’fhoilsigh Josiah Litch, duine de na príomh-airí a bhí ag seanmóireacht an Dara Teachta, léiriú ar Revelation 9, agus thuar sé titim Impireacht Otamánach. De réir a ríomhanna, bhí an chumhacht seo le cur de dhroim seoil ‘sa bhliain 1840 dár dTiarna, tráth éigin i mí Lúnasa;’ agus gan ach cúpla lá roimh a comhlíonadh scríobh sé: ‘Má ghlactar leis gur comhlíonadh an chéad tréimhse, 150 bliain, go beacht sular chuaigh Deacozes i gcoróin le cead na dTurcach, agus gur thosaigh na 391 bliain agus cúig lá déag ag deireadh na chéad tréimhse, tiocfaidh sí chun críche ar an 11ú lá de Lúnasa, 1840, tráth ar féidir a bheith ag súil go mbrisfear cumhacht Otamánach i gConstantinople. Agus creidim go bhfaighfear gurb amhlaidh atá.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, 1 Lúnasa, 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.
“지정된 바로 그때에 터키는 자국의 대사들을 통하여 유럽 연합 열강의 보호를 받아들였고, 그리하여 스스로를 그리스도교 국가들의 지배 아래 두었다. 그 사건은 예언을 정확히 성취하였다. 이 사실이 알려지자, 수많은 사람들이 밀러와 그의 동역자들이 채택한 예언 해석의 원칙들이 옳다는 확신을 갖게 되었고, 재림 운동에는 놀라운 추진력이 더해졌다. 학식과 지위를 갖춘 사람들이 밀러와 연합하여 그의 견해를 설교하고 출판하였으며, 1840년부터 1844년까지 그 사업은 급속히 확장되었다.” 『각 시대의 대쟁투』, 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.
Uhanuzi wa Litch wa ’38 na mtazamo wake uliosahihishwa wa ’40 unajumuisha kauli yake ya mwisho, aliyoandika tarehe 1 Agosti, siku kumi kabla ya unabii uliosahihishwa. Ni utimilifu wa unabii huo uliouhakikishia ulimwengu usahihi wa mbinu sahihi ya unabii wa Biblia. Miaka thelathini na minane iliyoashiria kuinuka kwa Israeli wa kale ilijumuisha ile miaka miwili tangu kuvuka Bahari ya Shamu hadi uasi wa kwanza huko Kadeshi.
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.
لأن جميع أولئك الرجال الذين قد رأوا مجدي وآياتي التي صنعتها في مصر وفي البرية، وقد جرّبوني الآن هذه العشر المرّات ولم يسمعوا لصوتي، فلن يروا الأرض التي أقسمت لآبائهم، وكل الذين أغاظوني لا يرونها. العدد 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.
Ubwo bugome bwamenyekanye nk’ubwa nyuma mu bigeragezo icumi. Igihe cy’imyaka ibiri cyo kugeragezwa, kirimo ibigeragezo icumi, kongerwa ku myaka mirongo itatu n’umunani yo mu butayu, cyashushanyaga 1838 na 1840, kandi 1840 yarimo igihe cy’iminsi icumi.
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.
Kuma mahali pa kuanzia pa kuinuka kwa Uislamu pamoja na Osman tarehe 27 Julai, 1299 huanza kipindi cha miaka thelathini na minane kinachomalizika kwa kuzingirwa kwa miaka minne mnamo 1337. Tarehe 27 Julai, 1299 ilikuwa hatua ya kwanza kati ya hatua mbili ambazo wanahistoria hutambua kuwa ndiyo mahali pa kuanzia pa kuinuka kwa Dola ya Ottoman, na hatua ya pili ilikuwa 1301. Hatua hizo mbili za mapigano ya Nicomedia na Nicaea katika 1299 na 1301 ni vielelezo vya 1838 na 1840. Mwanzo wa unabii unaonyesha mwisho wake.
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.
UNikomediya neNikaeya kokubili zaba izinqaba zikahulumeni zesikhashana zeRoma yasempumalanga emlandweni wazo ngamunye. Yebo-ke, iConstantinople yagcina isibe inhloko-dolobha yasempumalanga ngo-330 kwaze kwaba ngu-1453. I-Nikomediya neNikaeya kufanekisela ukuwa kweConstantinople; konke kwawa ngenxa yokuvinjezelwa kwamaSulumane okwaphawula ukuphetha komkhankaso lapho iSulumane yaqala khona ukulawula leso sifunda, yabe isithatha idolobha eliyinhloko.
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.
Kuzingirwa kwa kwanza kwa muda wa miaka minne, kuanzia 1333 hadi 1337, kunawakilisha ile miaka minne kutoka 1449 hadi 1453 wakati unabii ulipofikia mwisho wake. Miaka mia tatu tisini na mmoja na siku kumi na tano baadaye, Uislamu unazuiliwa wakati Wamillerite “wanapoinuka” chini ya nguvu ya kinabii inayowakilishwa katika sifa za “thelathini na nane na arobaini,” kama inavyowakilishwa katika historia ya alfa ya tarehe 27 Julai, 1299 na 27 Julai, 1449. Kuinuka kwa Uislamu na kuinuka kwa wajumbe wa Mungu wa siku za mwisho kunawakilishwa katika ishara ya kihesabu ambayo imejengwa kwa uhusiano wa kihesabu wa 38 na 40.
In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.
Mu Ezekieli mirongo itatu na irindwi, Uislamu ni ubutumwa bw’umuyaga wo mu burasirazuba buhumekwa ku magufwa yumye y’abapfuye kugira ngo bahaguruke babe ingabo ikomeye. Iyo ubutumwa bwa Ezekieli busohoye, guhaguruka bitangira, nk’uko byagenze mu mateka y’Abamillerite yo mu 1838 no mu 1840. Ubwo butumwa bwageze ku wa 9/11, kandi ku itegeko ry’icyumweru rigiye kuza ayo magufwa arahaguruka akaba ingabo ikomeye. Guhagurutswa kw’ingabo z’Imana nk’itorero rinesha mu minsi y’imperuka kuragereranywa na 1838 na 1840. Igihe cyo kuva ku wa 9/11 kugeza ku itegeko ry’icyumweru cyagereranyijwe na 1840 kugeza 1844, ariko kandi kigereranya n’igihe cyo kuva ku ya 31 Ukuboza 2023 kugeza ku mipira y’umuriro ya Nashville.
Eastern Rome
Romawa ta Gabas
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 40 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).
Kuze ku kugabanywa kw’ubwami na Constantine wa mbere (Mukuru), kugeza kuri Constantine wa nyuma, hagereranya amateka y’ubuhanuzi ya Roma y’iburasirazuba. Ni cyo gituma igihe cy’ubuhanuzi kirangwa n’umubyeyi n’umwana b’ubuhanuzi cyangwa b’ikigereranyo, nk’uko bigaragazwa n’izina ryabo, nubwo hagati ya Constantine Mukuru na Constantine wa cumi n’umwe nta murage w’amaraso utaziguye wari uhari. Constantine wa mbere na Constantine wa nyuma na bo bahagararirwa mu buhanuzi nk’ibimenyetso bya alfa na omega; kandi umubyeyi (alfa) yahisemo Constantinople ngo ibe umurwa mukuru, naho umwana (omega) apfira mu kugotwa kwayo ubwo Constantinople yahagarikaga kuba umurwa mukuru. Igihe cy’ubuhanuzi cya Roma y’iburasirazuba kirangwa na Constantine wa mbere na Constantine wa nyuma. Igihe cy’imyaka 150 cyatangiye ku wa 27 Nyakanga 1299 gikubiyemo igihe cy’imyaka 38 kandi kikarangirana no kugotwa kw’imyaka 40. Uko kugotwa kwashushanyaga igihe cya 1449 kugeza ku 1453. Igikorwa cya gisirikare cya Nicomedia cyatangiriye ku kwigarurira akarere, kandi kirangira umurwa mukuru w’ako karere na wo wigaruriwe. Nk’uko byari bimeze kuri Constantine wa mbere na Constantine wa nyuma, ukwigarurira Nicomedia kwatangiranye n’umubyeyi (uwa mbere) kurangirana n’umwana (uwa nyuma).
Four years
Shekaru huɗu
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.
Ukuzingirwa kweminyaka emine ekuqaleni kwenkathi yeminyaka eyikhulu namashumi amahlanu, okwaholela kuleyo minyaka emine kusukela ekwehlisweni kwesithunzi kukaConstantine wokugcina ngo-1449 kuze kube ngu-1453, lapho iConstantinople yazingirwa khona yabuye yawa. Isiprofetho sesikhathi sosizi lwesibili, esimelela iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, saqala ngoJulayi 27, 1449, saphela ngo-Agasti 11, 1840. Lolo suku luphawula ukuqala kwenkathi yeminyaka emine uDadewethu uWhite ayibiza ngokuthi ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu.
“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.
“Ợkunli si ọ̀rọ̀ ìkéde áńgẹ́lì kẹta pọ̀ ni yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ ká gbogbo ayé. A ti sọ iṣẹ́ kan tí ìwọ̀n rẹ̀ yóò kárí ayé, tí agbára rẹ̀ sì yóò jẹ́ aláìṣeéṣe rí tẹ́lẹ̀, níhìn-ín. Ìṣípò Advent ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a gbé ìhìnṣẹ́ áńgẹ́lì àkọ́kọ́ dé gbogbo ibùdó iṣẹ́ ìránṣẹ́-ọdọ ní ayé, àti ní àwọn orílẹ̀-èdè kan, ìfẹ́ ẹ̀sìn tó ga jùlọ wà, irú èyí tí a kò tíì rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n gbogbo wọ̀nyí ni a óò ju lọ nípasẹ̀ ìṣípò alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” 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.
Ɔsram yɛɛ no den wɔ Ɔgyefo 11, 1840 mu, na mfe anan bi bae a ɛne Honhom Kronkron no hwieguu gu wɔ Pentekoste no hyia, na ɛsan nso ne ɔbɔfo kɛse a ɛsiane fi Adiyisɛm ti dunwɔtwe mu no siansian hyia, bere a wɔbɔɔ New York “adan akɛse” no so denam wiase nyinaa basabasayɛ a ɛto so abiɛsa no mu Islam so wɔ 9/11 no. 9/11 yɛ agyiraehyɛde bere no mfiase a wɔde sɔ ahankron aduanan anan no ano. Agyiraehyɛde no yɛ bere bi, na saa bere no awiei kura ne mfiase no su. Bere a Kristo siane bae wɔ 9/11 no, ɔyɛɛ nhwɛso maa Mikael a ɔresiane aba sɛ ɔbɛnyan adansefo baanu no wɔ Ɔpɛpɔn 31, 2023, bere a agyiraehyɛde no bere a etwa to no hyɛe ase no.
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.”
Kle a ki se batay Niniv la reprezante divès degajman Islam yo, ki t ap fè Wòm lès la tonbe an 1453. Anndan san senkant ane “senk mwa” vèsè dis la, ni kòmansman an ni fen an genyen yon peryòd katran. De peryòd katran sa yo konekte ak konklizyon twa san katreven-onz ane ak kenz jou yo, ki te make yon peryòd katran soti 1840 rive 1844 lè Kris t ap klere “tout tè a ak glwa li.” An 1844, tan pwofetik sispann aplike, paske tan t ap vin “pa gen tan ankò.”
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 aliye hai hata milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hapatakuwa na wakati tena. Ufunuo 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 đến 1337, 1449 đến 1453, 1840 đến 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.
Ezek a három, négyéves időszakokból álló vonalak egybeesnek a pecsételés idejével 9/11-től a vasárnapi törvényig, és egyúttal egybeesnek a 9/11-től a vasárnapi törvényig terjedő fraktállal is, amely 2023. december 31-től addig van ábrázolva, amíg az iszlámot ismét szabadon nem engedik, hogy elhozza Nashville tűzgolyóit.
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.”
Decemba 31, 2023 radi enzaalo z’omuliro eza Nashville byalagiddwa mu kifaananyi ky’ebiseera bisatu eby’obunnabbi eby’emyaka ena-ena, byonna nga bikwatagana n’ekiseera eky’okuteekebwako akabonero okuva ku 9/11 okutuuka ku Sunday law. N’olwekyo, abajulirwa abana be boogerako ku byafaayo bya Decemba 31, 2023 okutuuka ku bulumbaganyi bwa Nashville, era olutalo lwa Nineveh lwe lwali “ekisumuluzo” eri buli omu ku bajulirwa abo. 1333, 1449, 1840 ne 9/11 byonna byali bifo eby’okukyukira—“ebisumuluzo.”
“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.
“Akwɔsĩwoe si le xexeme ŋutinya me siwo wòle be woasrɔ̃ le wo gbɔ; eye woɖo susu ɖe esiawo ŋu, ale be amewo katã nakpɔe gɔme nyuie be Mawu le dɔ wɔm fifia hã le mɔ kpɛtɛ mawo dzi siwo dzi Wòetsɔ dɔ wɔ kpɔ ɖaa. Wokpɔa Asi le Wò dɔ me kple dukɔwo dome egbe hã, nenema ke tututu abe ale si wòle tso ŋkeke si me wowɔ nyanyui ƒe gbeɖeɖe gbã na Adam le Eden me la.”
“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.
“Akwankyerɛ mmere bi wɔ hɔ a ɛyɛ aman ne asafo abakɔsɛm mu nsakraeɛ-berɛ a ɛho hia paa. Onyankopɔn nhyehyɛeɛ mu no, sɛ saa ɔhaw ahodoɔ yi ba a, wɔde hann a ɛfata saa berɛ no ma. Sɛ wɔgye to mu a, honhom mu nkɔsoɔ ba; na sɛ wɔpo no a, honhom mu siane ne ahwerebɔ di akyiri. Awurade ada asɛmpa no adwuma a ɛkɔ anim no adi wɔ N’Asɛm mu, sɛdeɛ wɔayɛ no tete no, na sɛdeɛ wɔbɛyɛ no daakye nso, kɔsi awieeɛ akodi no mu, berɛ a Satan ne n’adwumayɛfoɔ bɛyɛ wɔn anwanwadeɛ akɔnsɔnkɔnsɔn a ɛtwa toɔ no.” Bible Echo, August 26, 1895.
Nicomedia
Nikomedia
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.
Mugimusi wa Roma mu 284, mu 293, Diocletian yahisemo Nicomedia ngo ibe umurwa mukuru w’iburasirazuba bw’Ubwami bw’Abaroma igihe yagabanyaga ubwami mu buryo bwemewe n’amategeko mo Iburasirazuba n’Iburengerazuba, ashyiraho gahunda y’ubutegetsi bw’abami bane (Tetrarchy). Nicomedia yabaye umurwa mukuru nyamukuru w’ubutegetsi n’igisirikare mu Burasirazuba mu gihe cy’imyaka myinshi. Constantine Mukuru yayikoresheje nk’ishingiro mbere yo gufata icyemezo cyo kubaka umurwa mukuru mushya i Byzantium hafi aho (yahinduye izina akayita Constantinople mu 330). Na nyuma y’uko Constantinople ibaye umurwa mukuru nyamukuru, Nicomedia yakomeje kuba ikigo gikomeye cy’akarere, giherereye ah’ingenzi ku nkombe y’iburasirazuba bw’Inyanja ya Marmara. Bityo rero, nubwo itari umurwa mukuru uhoraho nka Roma cyangwa Constantinople, Nicomedia yagenewe mu buryo bwemewe nk’umurwa mukuru w’iburasirazuba mu gihe gikomeye cy’inzibacyuho mu mateka y’Abaroma. Mu ntangiriro z’iyo myaka ijana na mirongo itanu, umurwa mukuru wa Roma y’iburasirazuba urigarurirwa, kandi no ku iherezo ryayo umurwa mukuru wa Roma y’iburasirazuba urigarurirwa. Uko kwigarurirwa kwombi kwakubiyemo igotwa.
Diocletian
Diyoklishiyan
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’.
Mfalme Diocletian aliifanya rasmi Nikomedia kuwa mji mkuu wa mashariki wa Dola ya Kirumi alipoanzisha mfumo wa Utetrarkia mwaka 293. Mfumo wa Utetrarkia uliundwa kwa mgawanyo wa magharibi na mashariki wa dola; mashariki na magharibi zote zikiwa na mfalme mkuu (Augusti) na mfalme mdogo (Caesar) ili kutimiza hesabu ya nne inayowakilishwa na neno “utetrarkia”.
Alpha and Omega
Alfa da 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.
Dioklecijan je simbol omege crkve u Smirni, a Neron je simbol alfe. Konstantin Veliki je simbol alfe crkve u Pergamu, a Justinijan je simbol omege.
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.
Ukuhlukaniswa “okusemthethweni” kweRoma yaba yimpumalanga nentshonalanga (okungazange kuhlale) kwafezwa nguDiocletian, kanti ukuhlukaniswa kweRoma ngokwesiprofetho yaba yimpumalanga nentshonalanga kwafezwa nguConstantine. Ngesikhathi somlando webandla lesibili elingokomfanekiso lokushushiswa, elimelwe yiSmyrna, iRoma yahlukaniswa ngokomthetho yaba yimpumalanga nentshonalanga; futhi emlandweni webandla lesithathu elingokomfanekiso lokuyekethisa, elimelwe yiPergamos, iRoma yahlukaniswa ngokwesiprofetho yaba yimpumalanga nentshonalanga. U-293 wayeyi-alpha futhi u-330 wayeyi-omega, futhi ngoMeyi 11, 330, uConstantine Omkhulu wanikela iConstantinople njengendlunkulu yoMbuso.
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.
Ukuhlukaniswa okusemthethweni okwenziwa nguDiocletian ngo-293 kwabhidlika ngenxa yempi yombango eyalandela kwaze kwaba seMthethweni waseMilan ngonyaka ka-313, lapho uConstantine waseMpumalanga noLicinius waseNtshonalanga bekhipha uMthetho waseMilan, benza ubuKristu bube semthethweni, futhi ngempumelelo baqeda iTetrarchy—isistimu yababusi abane abasebenzisanayo eyawa yaphenduka umzabalazo phakathi kwamandla amabili amakhulu (uConstantine eNtshonalanga noLicinius eMpumalanga). Ukuhlukaniswa okusemthethweni, okwangenisa ukuwa, kumelela inkathi yeminyaka engamashumi amabili kusukela ekuhlukanisweni kuya ekuhlukanisweni, futhi kokubili ukuhlukaniswa kwabangela ukuwa kwesistimu.
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.
Căm Buar Bahniaphrang ka Smyrna ka sdang ha ka por u Nero ha ka snem 64, haba ia ka dingbah kaba khraw ha Rome la pyndonkam da u Nero ban lehbeiñ ia ki Khristan, kiba u Nero u kynnoh ba ki la thang ia kata ka ding. U Nero u dak ia ka jingsdang jong ka jingbeiñ bad u long ka dur lypa jong ka jingbeiñ kaba khatduh ha ki sngi kiba khatduh. Kata ka jingbeiñ kaba khatduh ka iai bteng haduh kaba kut jong ka probation, haba ka bor paidbah ka papal ka poi sha la ka bakut bad ym don mano mano ban iarap. Kumta ka bynta kaba nyngkong jong ka jingbeiñ ka la sdang da ka jingshah thang jong ka Rome bad ka kut ruh da ka jingshah thang jong ka Rome.
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.
Izihembe icumi owabona phezu kwesilo, zona ziyakulizonda ihule, zilishiye liyincithakalo futhi linqunu, zidle inyama yalo, zilishise ngomlilo. ISambulo 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.
Ikilinisa ya Simurina yatangiye ku ngoma ya Nero mu mwaka wa 64, igihe umuriro ukomeye w’i Roma wakoreshejwe na Nero mu gutoteza Abakristo, abo Nero yashinje ko ari bo batangije uwo muriro. Nyuma y’imyaka magana abiri na mirongo itanu, yarangiye mu 313 hifashishijwe Itegeko rya Milan. Iryo “tegeko” ni ryo ryasoje igihe cy’imyaka makumyabiri cyatangiranye n’igabanywa ry’amategeko rya Diyokiletiani, kandi nanone ni ryo ryabaye iherezo ry’imyaka magana abiri na mirongo itanu ya Simurina yatangiriye kuri Nero. Iyo myaka magana abiri na mirongo itanu y’itotezwa ihagarariwe n’itorero rya Simurina na Nero yarimo imyaka icumi y’itotezwa ribi kurusha andi yose ryatewe na Diyokiletiani. Iyo myaka icumi y’itotezwa yari igice cya nyuma cy’imyaka makumyabiri ya Diyokiletiani yatangiranye n’igabanywa rye ryemewe n’amategeko ry’ubwami mu 293. Uhereye ku igabanywa ryemewe n’amategeko ry’ubwami mu burasirazuba n’uburengerazuba ryakozwe na Diyokiletiani mu 293, hatangiye igihe cy’imyaka makumyabiri cyari kigizwe n’ibihe bibiri by’imyaka icumi.
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.
Diocletian ne daular a bisa doka zuwa gabas da yamma, ta haka yana zama alamar annabci ta rarrabuwar da Constantine ya aiwatar. Rarrabuwar Diocletian ta kasance ta gabas da yamma, amma ta ƙunshi masu mulki biyu a gabas da kuma masu mulki biyu a yamma. Mai mulki na farko da kuma mai mulki na biyu ga kowane ɓangare. A ranar 23 ga Fabrairu, 303, Diocletian ya fitar da na farko cikin jerin “dokokin umarni” da aka yi gāba da Kiristoci, wanda ya nuna farkon Babban Tsanantawa, (wanda kuma ake kira Tsanantawar Diocletian), mafi tsanani kuma mafi yaɗuwa daga cikin tsanantawar da aka yi wa Kiristoci a Daular Roma.
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.
I anan ga manzon Ikilisiyar da ke Simirna ka rubuta; Ga abin da na Farko da na Ƙarshe yake faɗa, wanda ya mutu, kuma yake da rai; Na san ayyukanka, da tsanantawa, da talauci, (amma kai mai arziki ne) kuma na san saɓon waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai majami’ar Shaidan ce su. Kada ka ji tsoron ko ɗaya daga cikin abubuwan da za ka sha wahala a kansu: ga shi, Iblis zai jefa waɗansunku cikin kurkuku, domin a gwada ku; kuma za ku sha tsanantawa har kwana goma: ka kasance mai aminci har mutuwa, ni kuma zan ba ka rawanin rai. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikilisiyoyi; wanda ya yi nasara, mutuwa ta biyu ba za ta cuce shi ba. Ru’ya ta Yohanna 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.
大迫害在戴克里先的繼承者統治之下（尤其是加列里烏斯）持續進行，直到313年，並於《米蘭敕令》頒布時告終。尼祿乃是迫害之阿爾法象徵；他預表了戴克里先，即在由士每拿教會所代表之先知時期中的俄梅戛迫害。這場迫害以東方的君士坦丁與西方的李錫尼之間的一場政治婚姻與一項條約而告終。313年2月，君士坦丁與李錫尼在米蘭會面，並頒布《米蘭敕令》，在全帝國範圍內賦予基督徒（以及其他人）宗教寬容。為加強他們的政治同盟，李錫尼於此次會晤期間或前後迎娶了康斯坦提亞（君士坦丁同父異母的妹妹）。這場婚姻乃是典型的羅馬政治聯姻——藉此鞏固了兩位皇帝之間的協議，並在多年內戰之後暫時有助於穩定帝國。這一同盟並未維持太久。其後，君士坦丁與李錫尼彼此交戰，而君士坦丁於324年擊敗李錫尼，遂成為唯一的統治者。
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.
Daga Nero zuwa Constantine an cika zamanin annabci na Smyrna na shekaru dari biyu da hamsin, kuma a shekara ta 313 aka fara cocin Pergamos, wato cocin sulhu, wanda ya ƙare da cocin Thyatira a shekara ta 538. Shekaru dari biyu da hamsin na Smyrna sun wakilci wani zamani na tsanantawa, kuma a ƙarshen wannan cikakken zamani tsanantawar Diocletian ta cika “kwanaki goma” na Ru’ya ta Yohanna (shekaru goma), inda mafi muni cikin zamanin tsanantawar yake wakiltar wani fractal na dukan zamanin gaba ɗaya. Shekaru goma ɗin nan fractal ne na shekaru dari biyu da hamsin. Waɗannan shekaru goma suna wakiltar omega na tsanantawar Nero, kuma a ƙarshensu omega ta rarrabuwar daular zuwa gabas da yamma.
Marriage and Divorce
Aur Chhiar nêna Inṭhenna
Smyrna began at the burning of Rome in 64 and ended two hundred and fifty years later in 313 with the Edict of Milan and the political marriage of east and west. The ten-year fractal of persecution began in 303 and ended in 313 with the Edict of Milan and the political marriage of east and west. The twenty years that began with the legal division of east and west in 293 by Diocletian ended in 313 with the political marriage of east and west. The marriage treaty of 313 between east and west ended with the divorce of 324, when Constantine defeated Licinius of the west and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.
Smyrna bắt đầu từ vụ thiêu hủy thành Rô-ma năm 64 và chấm dứt hai trăm năm mươi năm sau, vào năm 313, với Chiếu chỉ Milan và cuộc hôn phối chính trị giữa đông và tây. Chu kỳ phân dạng mười năm của sự bức hại bắt đầu vào năm 303 và chấm dứt vào năm 313 với Chiếu chỉ Milan và cuộc hôn phối chính trị giữa đông và tây. Hai mươi năm bắt đầu với sự phân chia hợp pháp giữa đông và tây vào năm 293 bởi Diocletian đã chấm dứt vào năm 313 với cuộc hôn phối chính trị giữa đông và tây. Hiệp ước hôn phối năm 313 giữa đông và tây đã kết thúc bằng cuộc ly dị năm 324, khi Constantine đánh bại Licinius của phương tây và trở thành vị cai trị duy nhất của Rô-ma. Cuộc ly dị mang tính tiên tri của năm 324 diễn ra ba năm sau đạo luật Chủ nhật đầu tiên vào năm 321.
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.
ទីដប់ប្រាំពីរឆ្នាំ ចាប់ពីឆ្នាំ 313 ដល់ 330 បង្ហាញអំពីអាពាហ៍ពិពាហ៍នយោបាយមួយ ហើយក៏ជាចុងបញ្ចប់នៃការបៀតបៀនដែលតំណាងដោយស្មីរណា និង Nero និងជាការចាប់ផ្តើមនៃក្រុមជំនុំសម្របសម្រួលដែលតំណាងដោយ Pergamos ផងដែរ។ ការចាប់ផ្តើមនៃ Pergamos នៅឆ្នាំ 313 ក្នុងពេលអាពាហ៍ពិពាហ៍នោះ ត្រូវបានបន្តដោយការចាប់ផ្តើមនៃការបៀតបៀន ដែលបានចាប់ផ្តើមនៅក្រឹត្យបង្ខំឲ្យគោរពថ្ងៃអាទិត្យដំបូងនៅឆ្នាំ 321។ បន្ទាប់មក មានការលែងលះតាមទំនាយនៅឆ្នាំ 324 ដែលបាននាំឲ្យភាគខាងកើត និងភាគខាងលិចរួមគ្នាជាចក្រភពតែមួយក្រោម Constantine។ ប្រាំមួយឆ្នាំក្រោយមក នៅឆ្នាំ 330 ការបែងចែកជាភាគខាងកើត និងភាគខាងលិច ត្រូវបានធ្វើម្តងទៀតក្នុងន័យទំនាយ។ រយៈពេលដប់ប្រាំពីរឆ្នាំនោះ តំណាងឲ្យសម័យអាល់ហ្វានៃក្រុមជំនុំ Pergamos ដែលនឹងបន្តរហូតដល់ក្រុមជំនុំ Thyatira មកដល់ក្នុងប្រវត្តិសាស្ត្រទំនាយនៅឆ្នាំ 538។ សម័យអាល់ហ្វានោះ នឹងតំណាងឲ្យប្រវត្តិសាស្ត្រអូមេហ្គានៅចុងបញ្ចប់នៃរយៈពេលពីឆ្នាំ 330 ដល់ 538។ ប្រវត្តិសាស្ត្រអូមេហ្គានៃ Pergamos តំណាងឲ្យរយៈពេលនៃឆ្នាំ 496, 508 និង 533។
Seventeen Years
Shekaru Goma Sha Bakwai
Ptolemy of the battle of Raphia reigned “seventeen years,” and there were “seventeen years” between the battle of Raphia and the battle of Panium. Those seventeen years symbolically align with the seventeen years from 313 unto 330. Nero’s two hundred and fifty years of Smyrna led to the first seventeen years of the church of Pergamos, and connect with the two hundred and fifty years that began at the third decree in 457BC, the starting point of the 2300 years of Daniel eight and verse fourteen, and is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.
Ptolemy wa ntɔeɛ a ɛkɔɔ so wɔ Raphia no dii ade mfe “dunson,” na na mfe “dunson” da ntam wɔ ɔko a ɛkɔɔ so wɔ Raphia ne ɔko a ɛkɔɔ so wɔ Panium no ntam. Saa mfe dunson no ne mfe dunson a efi 313 kosi 330 no hyia wɔ sɛnkyerɛnne kwan so. Nero mfe ahanu aduonum a ɛfa Smyrna ho no de kɔɔ asafo a ɛwɔ Pergamos no mfe dunson a edi kan no mu, na ɛka bom ne mfe ahanu aduonum a efii ase wɔ mmara a ɛto so abiɛsa no mu wɔ 457 BC, a ɛyɛ mfitiaseɛ a mfe 2300 a ɛwɔ Daniel ti awotwe ne nkyekyɛm dunan no fii ase, na ɛno ne Adventism fapem ne ne dumienu titiriw. Adansefo baanu no mfe ahanu aduonum no hyia ne mfe ahanu aduonum a ɛfa ahenni a ɛto so asia a ɛwɔ Kyerɛwsɛm nkɔmhyɛ mu ho no, a efii ase wɔ 1776 na ɛba awiei afe yi mu wɔ 2026.
The pioneers of Adventism did not see or understand the seventeen years of 313 to 330, for in 1844 they did not yet even understand the issue of the seventh-day Sabbath or the day of the sun. They did however recognize the one hundred and fifty years of verse ten of Revelation nine, and it became the starting point of a period that led to the three hundred and ninety-one years and fifteen days that ended on August 11, 1840. That understanding produced a mighty “manifestation of the power of God.”
Amapayona y’Abadivantisite ntiyabonye kandi ntiyasobanukiwe iyo myaka cumi n’irindwi yo kuva mu 313 kugeza mu 330, kuko mu 1844 batari banafite gusobanukirwa ikibazo cy’Isabato y’umunsi wa karindwi cyangwa umunsi w’izuba. Ariko rero bamenye ya myaka ijana na mirongo itanu ivugwa mu murongo wa cumi wo mu Ibyahishuwe 9, maze iba intangiriro y’igihe cyagejeje ku myaka magana atatu na mirongo cyenda n’umwaka umwe n’iminsi cumi n’itanu, yarangiye ku wa 11 Kanama 1840. Iryo sobanukirwa ryabyaye “ukwihishura gukomeye k’ububasha bw’Imana.”
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.
Ubuyobozi ntibamenye igihe cya kabiri cy’imyaka ijana na mirongo itanu kivugwa mu Ibyahishuwe cya cyenda. Uko basobanukiwe mu ntangiriro ni ko kugize urubuga urumuri “rushya” rwo mu Ibyahishuwe cya cyenda rwubakiyeho. Urwo rumuri rufungurwa n’“urufunguzo” rw’intambara ya Nineve. Urwo “rufunguzo” rutuma umunyeshuri w’ubuhanuzi abasha kumenya ubwami bwose bw’ubuhanuzi bwa Bibiliya bugaragazwa muri Daniyeli no mu Ibyahishuwe. Babuloni, Abamedi n’Abaperesi, Ubugiriki, ubwami bw’Abaselewukusi n’Abatolemeyi, ubwami bwa Muhammadi, kandi icy’ingenzi kurushaho bukagaragaza ubunini bw’ubwami bw’i Roma, bugaragaza kuzamuka no kugwa bitari iby’i Roma gusa, ahubwo n’ubwami bw’i Roma y’iburasirazuba n’iy’iburengerazuba, hamwe na Leta Zunze Ubumwe z’Amerika (umuhanuzi w’ibinyoma), ubupapa (inyamaswa) n’Umuryango w’Abibumbye (ikiyoka). Ukuzamuka no kugwa byose by’ayo mabwami guhamya ibikorwa by’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, ari byo amaherezo bizanira isi Arumagedoni. Uwo murongo w’ibikorwa ugaragarizwa mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, kandi intangiriro y’uwo murongo igaragarizwa mu mateka ahishwe yo ku murongo wa mirongo ine.
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.
Hondo ya Ninive inopa nzvimbo yechiporofita yokureverera iyo inorongedza uchapupu hwehumambo hweRoma, umambo hweRoma yokumabvazuva neRoma yokumadokero, pamwe neRoma yepapa, mukutevedzana kwezviitiko zvenguva yokupedzisira. Naizvozvo, hondo yaNinive ndiyo kiyi inonyatsoratidza zvizere uchapupu hwakasiyana-siyana hwechiporofita hwaRoma; uye maererano nendima yegumi nechina yaDanieri gumi nerimwe, iRoma inomisa chiratidzo. Kiyi inounganidza mitsara iyoyo pamwe chete ihondo yaNinive.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Za mu fara tattaro mu haɗa abubuwan da suka gabata daga cikin maƙalu biyar da suka yi bayani game da kaiton da ke cikin Ru’ya ta Yohanna sura tara a maƙalarmu ta gaba.