The books of Daniel and Revelation complement each other, meaning together they are perfected.

Incwadi zikaDaniyeli neSityhilelo ziyancedisana, okuthetha ukuba xa zidibene zizaliseka ngokugqibeleleyo.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

„Jelenésekben a Biblia valamennyi könyve találkozik és itt ér véget. Itt található Dániel könyvének kiegészítése.” Az apostolok története, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

A Bibliai prófécia országainak kell a próféciatanulmányozó figyelmének középpontjában állniuk, mert elsősorban ott tárul elénk az utolsó napok külső történelme.

“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

“ខ្លាំងលើសលប់ជាងនេះ គឺឲ្យរៀន ក្នុងពន្លឺនៃព្រះបន្ទូលរបស់ព្រះ អំពីមូលហេតុទាំងឡាយដែលគ្រប់គ្រងការលេចឡើង និងការដួលរលំនៃនគរ​ទាំងឡាយ។ ចូរឲ្យយុវជនសិក្សាកំណត់ត្រាទាំងនេះ ហើយឃើញថា សេចក្តីចម្រើនរុងរឿងពិតប្រាកដរបស់ប្រជាជាតិនានា បានភ្ជាប់ជាប់យ៉ាងជិតស្និទ្ធនឹងការទទួលយកគោលការណ៍ដ៏ទេវភាព។ ចូរឲ្យគាត់សិក្សាប្រវត្តិសាស្ត្រនៃចលនាកំណែទម្រង់ដ៏អស្ចារ្យទាំងឡាយ ហើយឃើញថា ជាញឹកញាប់ គោលការណ៍ទាំងនេះ ទោះបីត្រូវបានមើលងាយ និងស្អប់ខ្ពើម អ្នកគាំទ្ររបស់វាត្រូវបាននាំទៅឃុំឃាំង និងទៅកាន់ទីសម្លាប់ក៏ដោយ ក៏តាមរយៈការលះបង់ទាំងនេះឯង បានទទួលជ័យជម្នះវិញ។” Education, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Istorii sfinte, fie că este vorba despre „marile mișcări de reformă”, fie despre „ridicarea și căderea împărățiilor”, istoriile sfinte sunt, în Cuvântul lui Dumnezeu, o chestiune de viață și de moarte. Pavel a consemnat în a doua epistolă către Tesaloniceni, capitolul doi, că aceia care nu iubesc adevărul și care, ulterior, primesc o lucrare de rătăcire puternică, fac aceasta deoarece au ales să respingă solia pe care Pavel o identifică în acel pasaj. Pasajul identifică relația dintre Roma păgână și Roma papală, care este, de asemenea, relația dintre Pergam și Tiatira și totodată relația dintre fier și lut, precum și relația dintre balaur și papalitate. Ridicarea Romei papale, reprezentată prin Tiatira, și căderea Romei păgâne, reprezentată prin Pergam, reprezintă un adevăr pe care aceia care primesc o lucrare de rătăcire puternică îl urăsc.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

Mu mateka y’Abamilerite, impaka zabaye hagati y’Abamilerite n’Abaporotesitanti, zaje no kugaragara ku mbonerahamwe y’abapayiniya yo mu 1843, zari zerekeye ububasha bwo mu mateka bwagereranywaga n’“abambuzi b’ubwoko bwawe” mu murongo wa cumi na kane wa Daniyeli igice cya cumi na rimwe. Ese abo bambuzi bari ukuzamuka kwa Roma ya gipagani nk’uko Abamilerite babivugaga, cyangwa se yari ugusenyuka kw’Abaseluside nk’uko Abaporotesitanti babivugaga?

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

“Kila taifa lililoingia kwenye uwanja wa matendo lameruhusiwa kuchukua mahali pake duniani, ili ionekane kama lingetimiza kusudi la ‘Mlinzi na Mtakatifu.’ Unabii umefuatilia kupanda na kuanguka kwa falme kuu za ulimwengu—Babeli, Umedi na Uajemi, Ugiriki, na Roma. Kwa kila mojawapo ya hizi, kama ilivyokuwa kwa mataifa yenye nguvu ndogo zaidi, historia ilijirudia. Kila moja lilikuwa na kipindi chake cha kujaribiwa, kila moja lilishindwa, utukufu wake ukafifia, nguvu zake zikaondoka, na mahali pake pakachukuliwa na jingine....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,--how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“Minhāvi ni sri leh tlūknate aṭanga, Thianghlim Thu zīngah chiang taka tarlan a nih angin, anmahni chuan pawimawh lohzia chu hriat tûr a ni, chumi chu pawimawhna lang chhuak mai leh khawvêl ropuina chauh a ni. Babilon chu, a thiltihtheihna zawng zawng leh a ropuina nêna, khawvêl hian a hmu tawh loh ang ropui leh thiltihtheihna chu,—chumi hun mite mitthlâ ah chuan rinawm tak leh rei takin a awm ang ni a lang tho bawk,—eng ang taka zawngin nge a bo ta! ‘Hnim pâkah’ angin a boral ta. Chutiang chuan Pathian hi a innghahna ni lo zawng zawng chu a boral ve ṭhîn. A tum ruat nên a inzawm a, a nungchang entîrtu chauhvin a awm reng thei. A thupui hian kan khawvêl hriat tawh thil nghet awm chhun a ni.” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Ko te hītori o te Paipera te kite i mea ai a Horomona, ki te kore, ka ngaro te iwi. I mōhio ngā Millerite, ā, i kauwhau hoki rātou i ngā tau kotahi rau e rima tekau e whakaaturia ana hei “marama e rima” i roto i te Whakakitenga, upoko iwa, irava rima me te tekau; engari kāore rātou i ruku hōhonu ki te hītori e whakaaturia ana i te upoko iwa o te Whakakitenga. I tautohu tikatia e rātou ngā marama e rima o te irava tekau, engari e kitea ana i whakaaro rātou, nā te mea kei ngā irava e rima me te tekau te kīanga “marama e rima,” he whakanuitanga noa iho tēnā i te poropititanga mō te whakamamae e whakaaturia ana i aua irava e rua. Inaianei, he māmā te whakaatu, i te wā e tohu ana te irava rima ki ngā “marama e rima,” e tohu ana tēnā ki ngā tau kotahi rau e rima tekau i tīmata i te matenga o Mohammed i te tau 632, ā, i mutu i te tau 782 i te whakamāuitanga o te Emeperea Irene o te Emepaea Pāhītini, arā, te Emepaea Rōmana ki te rāwhiti.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both first woes Islam of Arabia and the second woes Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Abavumbuzi ba mbere bari bafite ukuri mu buryo bakoresheje umurongo wa cumi, bawushyira ku ntambara ya Nicomedia yo ku wa 27 Nyakanga 1299 nk’intangiriro y’imyaka ijana na mirongo itanu yarangiye no gusuzugurwa kwa Konstantino wa nyuma wategetse i Konstantinopoli ku wa 27 Nyakanga 1449. Umurongo ku murongo, igihe cy’imyaka ijana na mirongo itanu kigaragaza Isilamu y’isi yose, nk’uko ihagarariwe n’ishyano rya mbere, ari ryo Isilamu yo muri Arabiya, ndetse n’ishyano rya kabiri, ari ryo Isilamu yo muri Turukiya. Isilamu yasuzuguje umwami n’umwamikazi icyarimwe igaragaza Isilamu y’isi yose inatsinda ubwami bugizwe n’umugore, uhagarariwe na Irene, n’umugabo uhagarariwe na Konstantino wa nyuma.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

ምስ መወዳእታ ናይቲ ብሕርቃን ኢረኔ ዝዛዘም ሓምሳን ሚእትን ዓመት፡ እስልምና ዓረብ ነቲ ናይ ቢዛንጥያም ከባቢ ወይ ግዝኣት ተቖጻጺሩ፣ ኢረኔ ኣብ ከምዚ ዝበለ ውርደት ስለ ዝኣተወት ንሰለስተ ዓመታት ግብሪ ኽትከፍል፣ ካብ ካልኦት ግፍዕታት ሓደ ኮይና ተገዲዳ ነበረት። እቲ ናይ ኮንስታንቲኖስ እቲ መወዳእታ ውርደት ምስ ተፈጸመ፡ ምልክት መጀመርታ ናይ ኣርባዕተ ዓመት ዘመን ነበረ፣ እዚ ድማ ብኸበባን ብምግልባጥ ዋና ከተማ ናይ ምብራቕ ሮሜን ይዛዘም። ኣብ ክልቲኡ ጉዳያት ድማ እስልምና እዩ ነይሩ፤ ንኢረኔ እስልምና ዓረብ፣ ንኮንስታንቲኖስ እቲ መወዳእታ ድማ እስልምና ቱርኪ። ኣብ ዳሕረዎት መዓልትታት፡ ዓለም-ለኻዊ እስልምና፣ በቶም ኣብ ቀዳማይን ካልኣይን መከራ ዝተቐረቡ ክልተ ምስክራት እስልምና ዓረብን እስልምና ቱርኪን ከም ዝተወከለ፣ ቅድሚ ኩሉ ነቲ ግዝኣት ክወስድ እዩ፣ ድሕሪኡ ድማ ነታ ዋና ከተማ። እቲ ናይ ዳሕረ-ዘመን ፖለቲካዊ ኣካል፣ ብኮንስታንቲኖስ ናይ ምብራቕ ሮሜ ዝተወከለ፣ ምስቲ ናይ ዳሕረ-ዘመን ሃይማኖታዊ ኣካል፣ ብኢረኔ ናይ ምብራቕ ሮሜ ዝተወከለ፣ ብምልክታዊ መርዓ ከም ዝተኣሳሰረ ይግለጽ። እቲ “ፖለቲካዊ ኣካል”ን “ሃይማኖታዊ ኣካል”ን ዝብል ቃል ዝጥቀመሉ ምኽንያት፡ ምልክት ናይ ምስሊ እቲ ኣራዊት ቅድሚ ኩሉ ኣብ ዩናይትድ ስቴትስ ከም ዝፍጸም፣ ድሕሪኡ ድማ ኣብ ዓለም ምዃኑ ምግላጽ እዩ። ምስሊ እቲ ኣራዊት እቲ ምልክታዊ መርዓ ናይ ኮንስታንቲኖስን ኢረኔን እዩ፣ እዞም ክልተኦም ድማ ግዝኣቶምን ዋና ከተማኦምን ንእስልምና ብምጥፋእ ተዋሪዶም እዮም።

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Az ő házasságuk a két történelem egymáshoz igazítása által azonosítható, és ezt előképezte Constantia és Licinius házassága Kr. u. 313-ban, amikor életbe lépett a milánói ediktum, a szimbolikus szmirnai gyülekezet véget ért, és a szimbolikus pergamoni gyülekezet megkezdődött. Akikről Pál azt mondja, hogy erős tévelygést kapnak, nem hajlandók meglátni Pál intő üzenetét, amely magában foglalja a szakadás bekövetkeztét, mielőtt a bűn embere nyilvánvalóvá lenne. A szakadás a pergamoni korszak történetében következik be, és a bűn embere 538-ban nyilvánvalóvá lett, ekkor pedig megkezdődött a thiatirai gyülekezet.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

Nuk le të ju mashtrojë askush në asnjë mënyrë; sepse ajo ditë nuk do të vijë, veçse po të vijë më parë rënia nga besimi dhe të zbulohet njeriu i mëkatit, biri i humbjes; i cili kundërshton dhe e larton veten mbi gjithçka që quhet Perëndi ose që adhurohet; kështu që ai, si Perëndi, ulet në tempullin e Perëndisë, duke treguar veten se është Perëndi. 2 Selanikasve 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Lịch sử của La Mã phương Đông cung cấp hai nhân chứng cho lẽ thật tiên tri, cũng là điều được biểu thị trong mối quan hệ tượng trưng giữa La Mã phương Đông và La Mã phương Tây. Trong mối quan hệ ấy, La Mã phương Tây là hội thánh và La Mã phương Đông là nhà nước. La Mã là sự kết hợp giữa hội thánh và nhà nước, như được tượng trưng bởi sắt và đất sét trong Đa-ni-ên chương hai.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Sababu mojawapo inayoonyesha kwa uthabiti kwamba katika siku za mwisho Uislamu wa ulimwenguni huja kinyume na mamlaka inayowakilishwa kama muungano wa kanisa na serikali, ukitwaa eneo lake na mji wake mkuu, inaungwa mkono na mashahidi wengine wawili kutoka katika historia takatifu ya Ufunuo tisa. Osman alilishinda eneo la Nikomedia tarehe 27 Julai, 1299, kisha akalishinda eneo la Nikea miaka miwili baadaye katika 1301. Mwanawe aliushinda mji mkuu wa Nikea katika 1331, na mwana huyo huyo aliushinda mji mkuu wa Nikomedia katika kuzingirwa kwa miaka minne kulikomalizika katika 1337. Waanzilishi waliitambua tarehe 27 Julai, 1299 pamoja na Osman, lakini hawakuwahi kuangalia vita iliyofuata, vita vya Nikea, kama hatua ya pili ya kihistoria katika kuanzishwa kwa Milki ya Ottoman. Tarehe 27 Julai, 1299 ilikuwa hatua ya kwanza kati ya hatua kadhaa za kufikia sheria ya Jumapili. Hatua mbili za kwanza za Uislamu wa Kituruki zilitambulisha mwanzo wa unabii uliomalizika katika 1449, kisha tena katika 1840, kisha tena katika 9/11 na kisha tena katika Desemba 31, 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four years” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Eyɔsɛ anammɔn abien no mu deɛ edi kan no hyɛɛ mfe ɔha ne aduonum no ase nko ara na mmom ɛhyɛɛ mfe aduasa nwɔtwe nso ase. Ɛhyɛɛ ase bere a Osman faa Nicomedia mantam no, na ɛbaa awiei mfe aduasa nwɔtwe akyi bere a Osman ba faa Nicomedia kurow panyin no wɔ mfitiase afe anan a wɔde too kurow no so wɔ afe 1337 mu akyi. Nɔma aduasa nwɔtwe gyina hɔ ma “sɔre,” na Osman anammɔn a edi kan a ɔde faa mantam no hyɛɛ Turkeyfo Islam sɔre no agyirae. Saa anammɔn a edi kan a ɛyɛ mfe aduasa nwɔtwe no mu no, “mfe anan” a wɔde too kurow no so no gyina awiei no ho. Wɔ mfe ɔha ne aduonum no anammɔn a etwa to no mu no, wɔde animguase no ba, na mfe anan akyi wɔ afe 1453 mu no, wɔfa Roma Apuei fam ahenkurow no.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

चाहे 1453 में उस्मानी तुर्क हों, या उस्मान का पुत्र जिसने 1337 में निकोमीडिया और 1331 में नाइसिया—दोनों पर अधिकार किया हो, इन तीनों ही घटनाओं में प्रत्येक राजधानी किसी-न-किसी समय इतिहास में पूर्वी रोम की राजधानी रह चुकी थी। ये तीनों पंक्तियाँ पूर्वी रोम की विजय की पहचान कराती हैं। उन तीनों में से प्रत्येक पंक्ति यह दर्शाती है कि इस्लाम ने पहले पूर्वी रोम के क्षेत्र को और उसके पश्चात उसकी राजधानी को जीत लिया। तीनों राजधानियों का नाम उसी क्षेत्र के नाम के समान है। इन तीनों पंक्तियों में पृथक् अल्फा और ओमेगा ऐतिहासिक व्यक्तित्व हैं। यद्यपि वे सम्राट और सम्राज्ञी—दोनों के इस्लाम द्वारा अपमान के माध्यम से एक कलीसिया-राज्य संबंध की पहचान कराती हैं, यह भविष्यद्वाणीगत अपमान उनकी पंक्तियों को पश्चिमी रोम के साथ भी जोड़ता है, जिसे 330 में कॉन्स्टैन्टाइन महान ने, जब उसने रोम नगर के ऊपर कॉन्स्टैन्टिनोपल को चुना, उसी प्रकार अपमानित किया था। पश्चिमी रोम का अंतिम अपमान 476 में अंतिम सम्राट के साथ आया, और उसके बाद से उसका तीव्र पतन निरंतर चलता गया।

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Roma ta yamma dangane da Roma ta gabas ita ce ikilisiya, gabas kuma ita ce ƙasa. Wulakanci a farko a shekara ta 330, sa’an nan kuma wulakanci a 476, sa’an nan a 782, sannan kuma a 1449. Jerin wulakanci ne da ya fara da rarrabuwar masarauta, wanda a 476 ya biyo da wulakancin rasa sarki, sabili da haka daula ma, sannan kuma Musulunci ya kawo wulakanci da fari ga yankin gabas a 782, sa’an nan kuma ga babban birnin gabas a 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

ইসলামের বিষয়ক বাইবেলের ভবিষ্যদ্বাণী পূর্ব ও পশ্চিম—উভয় রোমের বংশধারাকে প্রকাশ্যে আনে; এবং ইসলাম আজ যে আলো উৎপন্ন করছে, তা মিলারীয় অগ্রদূতদের কাছে ইসলামের যে ভিত্তিমূলক আলো ছিল, তার সঙ্গে সামঞ্জস্যপূর্ণ হলেও তা থেকে বহুদূর অগ্রসর। ২০২৪ সালে ‘তোমার জনগণের মধ্যকার সেই দস্যুরা, যারা দর্শন প্রতিষ্ঠা করে’—এই প্রশ্নকে কেন্দ্র করে যে পরীক্ষার সময় শুরু হয়েছিল, তা ছিল পরীক্ষাকালের আলফা; আর এখন, পরীক্ষাকালের শেষে, প্রকাশিতবাক্য নবম অধ্যায়ে ইসলামের বিষয় থেকে যে আলো উদ্ভাসিত হচ্ছে, তা পশ্চিম ও পূর্ব রোমের এমন সাক্ষ্যসমূহ সংযোজন করছে, যা এই বর্তমান অন্তিম দিনসমূহ পর্যন্ত কখনও মূল্যায়িত হয়নি।

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Mikhalelo ya kiprofesa ya Uislamu iliyowakilishwa katika sura ya tisa hadi ya kumi na moja inaunganisha mikondo ya historia iliyopo katika aya ya kumi hadi ya kumi na sita ya Danieli 11 kwa kutoa ushuhuda unaounganishwa na mikondo ambayo tayari inajadiliwa katika makala hizi. Lakini ndani ya kielelezo cha kiprofesa cha kuinuka kwa Uislamu mna kuinuka pia kwa vuguvugu la Wamilleri na vuguvugu la wale mia moja arobaini na nne elfu. Vipindi viwili vya miaka minne vilivyowekwa kwa uthabiti ndani ya unabii wa nyakati wa Ufunuo 9 na kama sehemu yake vinatoa ushuhuda kwa miaka minne ya 1840 hadi 1844. Mwaka 1844 wakati wa unabii haupo tena, hivyo kipindi cha mfano cha miaka minne hufafanuliwa kwa tabia zake za kiprofesa, si kwa wakati. Kipindi cha kwanza cha miaka minne kinatambulisha Uislamu ukiiteka Nikomedia, mji mkuu wa zamani wa Roma ya mashariki, mwaka 1337, miaka thelathini na minane baada ya baba yake kuiteka nchi hiyo. Miaka minne ya pili inatambulisha kufedheheshwa kwa watawala wa kisiasa na wa kidini wa Roma ya mashariki mwaka 1449, kulikosababishwa na Uislamu; na miaka minne ya tatu inatambulisha udhihirisho wenye utukufu wa nguvu za Mungu wakati malaika aliyeiangaza dunia kwa utukufu wake aliposhuka tarehe 11 Agosti, 1840.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Historia Milleriťanů prvního a druhého anděla se shoduje s historií třetího anděla během zapečeťování sto čtyřiceti čtyř tisíc. Toto závěrečné dílo zapečeťování je vyhlazením hříchu, je spojením božství s lidstvím a odehrává se během války, kterou přináší islám.

And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

I otvorio je bezdan; i iz bezdana se podigao dim kao dim velike peći, i od dima iz bezdana pomračili su se sunce i zrak. I iz dima iziđoše na zemlju skakavci, i dana im je vlast kakvu imaju zemaljski škorpioni. I bilo im je zapovjeđeno da ne naude travi zemaljskoj, ni ičemu zelenomu, ni ikakvu drvetu, nego samo onim ljudima koji nemaju pečata Božjega na svojim čelima. Otkrivenje 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Nnyinasɛm nyinaa mu mmarahyɛsɛm no mu mmamu pɛpɛɛpɛ wɔ nna a edi akyiri no mu, enti saa kyerɛwsɛm yi reka ɔha aduanan anan mpem no nsɔano-hyɛ ho asɛm. Nkɔmhyɛ a ɛfa Islam ho wɔ Adiyisɛm ti akron mu no de abakɔsɛm mu safe bɛma wɔde tumi a esi anisoadehunu no so dua no ho mfoni a ɛyɛ pɛ sen biara abom wɔ abakɔsɛm a etwaa to wɔ Ɔgyefo 1840, Ogyefuo da a ɛto so dubaako, bere a wɔhyɛɛ Islam ano no mu. Efi saa bere no mu no, Adiyisɛm ti akron no adanse no trɛw kɔɔ ti du ne abɔfo a edi kan ne nea ɔto so abien no abakɔsɛm mu. Afei ti dubaako mu no, awerɛhosɛm a ɛto so abiɛsa no ba ntɛm ara wɔ Kwasida mmara no mu, na ɛhɔ na ɔbɔfo a ɔto so abiɛsa no nne kɛse no fi ase. Ti akron no ne Islam safe no wɔ ahenni ahorow a wɔde too gua wɔ Daniel ne Adiyisɛm mu no sɔre ne hwe fam ho nhyehyɛe mu. Ti du ne dubaako no kyerɛ ɔha aduanan anan mpem mmabaa anyansafo no osuahu no. Ti akron no kyerɛ agyiraehyɛde a esi anisoadehunu a ɛwɔ akyi no so dua, na ti du ne dubaako no kyerɛ anisoadehunu a ɛwɔ mu a ɛbata Oguammaa no akyi a wodi no kɔ Kronkronbea Kronkron mu no ho.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

Ibyahishuwe igice cya cumi gitangirana na Kristo nk’umumarayika ukomeye umanuka afite agatabo gato gafunguye. Icyo gikorwa cyasohoye ku wa 11 Kanama 1840 ku iherezo ry’ubuhanuzi bwo mu Ibyahishuwe icyenda bugaragaza imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Ibyahishuwe icya cumi bigaragaza amateka akomeza kugeza ubwo ubutumwa bwabereye Yohana uburakari mu gifu ku wa 22 Ukwakira 1844. Iyo myaka ine yo kuva mu 1840 kugeza mu 1844 itangirana no kuza kw’umumarayika wa mbere ikarangirana no kuza kw’umumarayika wa gatatu. Iyo myaka ine yakurikiye isohora ryo ku wa 11 Kanama 1840 yashushanyijwe mbere n’indi myaka ine kuva ku wa 27 Nyakanga 1449 kugeza mu 1453 mu ntangiriro z’iyo myaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu. Izo bihe byombi by’imyaka ine bihurirana n’imyaka ine y’ikorwa ry’umuzingo wa Nikomediya kuva mu 1333 kugeza mu 1337. Mu buryo bw’ikigereranyo, Roma y’iburasirazuba yatsinzwe na Isilamu incuro eshatu. Iya mbere yabaye mu muzingo wa Nikeya mu 1331, hanyuma hakurikiraho umuzingo w’imyaka ine wa Nikomediya mu 1337, maze nyuma haza umuzingo wa Konsitantinopule mu 1453.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Diocletian je pravno podijelio Rim na istok i zapad 393. godine, a Konstantin je proročki podijelio Rim na istok i zapad 330. godine. Godine 395, nakon smrti cara Teodozija I, carstvo je formalno i trajno podijeljeno, budući da je istok i zapad ostavio u nasljedstvo svojoj dvojici sinova. Katolička crkva podijelila se na istok i zapad 1054. godine u „velikom raskolu“. Podjela je bila postupna, kao i propast koja je uslijedila. Ta podjela ostaje sve do samoga današnjeg dana. Unutar pedeset godina od toga datuma, zapadna crkva u Rimu započela je približno dvjesto godina križarskih ratova protiv islama. Zapadni Rim pao je kada je 476. godine izgubio svojega posljednjeg cara. Istočni Rim pao je 1453. godine. Papinski Rim pao je 1798. godine. Poganski Rim podijelio se na istok i zapad 393., 330. i 395. godine. Papinski Rim podijelio se na istok i zapad 1054. godine. Sestra White prepoznaje uspon i pad kraljevstava kao primarno uporište u proučavanju Božje riječi.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

Les royaumes qui sont amenés à la lumière de l’histoire à partir du chapitre neuf de l’Apocalypse renforcent l’argument selon lequel c’est Rome qui établit la vision. Le lien prophétique entre l’islam et les cent quarante-quatre mille constitue la preuve que le message du cri de minuit, qui fut typifié par le Christ entrant à Jérusalem monté sur un âne, est représenté par une prophétie de temps qui commença à l’époque du premier malheur, se poursuivit dans la seconde partie de la prophétie au cours du second malheur, et atteignit son accomplissement dans l’histoire de quatre années où le mouvement millérite du premier et du second ange débuta avec l’accomplissement de cette même prophétie. La prophétie commença avec le symbole de « trente-huit et deux ans » (1299 et 1301), marquant l’essor de l’islam, et elle s’acheva avec le symbole de « trente-huit et deux ans » (1838 et 1840), marquant l’essor des millérites.

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

1844-ben, a milleriták négyéves időszakának lezárultával, amelyet az 1333-tól 1337-ig tartó ostrom, valamint az 1449-től az 1453-as ostromig terjedő időszak jelképezett, a prófétai időt többé nem kellett alkalmazni. A száznegyvennégyezer zászlajának felemelése közvetlen kapcsolatban áll azzal a próféciával, amelyben az iszlám felemeltetik.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

አንተ ይሁዳ፥ ወንድሞችህ ያመሰግኑሃል፤ እጅህ በጠላቶችህ አንገት ላይ ትሆናለች፤ የአባትህ ልጆች በፊትህ ይሰግዱልሃል። ይሁዳ የአንበሳ ግልገል ነው፤ ልጄ ሆይ፥ ከንጥቂያው ወጥተሃል፤ ጐንበስ ብሎ ተኛ፥ እንደ አንበሳም እንደ ሽማግሌ አንበሳም፤ ማን ያስነሣዋል? በትር ከይሁዳ አይለይም፥ ሕግ ሰጪም ከእግሮቹ መካከል አይርቅም፥ ሺሎ እስኪመጣ ድረስ፤ የሕዝቦችም መሰብሰብ ለእርሱ ይሆናል። ውርንጫውን በወይን ግንድ፥ የአህያውንም ውርንጫ በምርጥ ወይን ግንድ ያስራል፤ ልብሱን በወይን ታጥቦአል፥ አልባሳቱንም በወይን ፍሬ ደም፤ ዓይኖቹ ከወይን የተነሣ ቀይ ይሆናሉ፥ ጥርሶቹም ከወተት የተነሣ ነጭ ይሆናሉ። ዘፍጥረት 49፥8–12።

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

Amanani ibihumbi ijana na mirongo ine na bine bagaragaza neza rwose imico ya Kristo, kandi Kristo, mu zindi shusho z’ikigereranyo, ni “umuzabibu watoranyijwe.” Ishimayeli avugwa ko ari umuntu “w’ishyamba” mu Itangiriro 16:12.

And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

A on će biti divlji čovjek; ruka će njegova biti protiv svakoga čovjeka, i ruka svakoga čovjeka protiv njega; i prebivat će pred licem sve svoje braće.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

Igama elihunyushwe ngokuthi “wasendle” liyimbongolo yasendle yase-Arabhiya. Abamele uKristu ezinsukwini zokugcina bagibela phezu komlayezo wembongolo yasendle yase-Arabhiya, imbongolo uKristu angena ngayo eJerusalema, imbongolo eyagcina ikhulumile emva kokuba uBhalamu eyishaye okwesithathu. Umlayezo owanika amandla umlayezo wengelosi yokuqala ngo-1840 awuzange ubone isiprofetho seminyaka eyikhulu namashumi amahlanu esifanele nesibalulekile kulowo kanye umlando wesiprofetho lapho kwakukhona khona umlayezo owanika amandla inhlangano. Ababonanga izikhathi ezimbili zeminyaka emine kuleso kanye isiprofetho sesikhathi esafanekisa umlando ka-1840 kuya ku-1844. INgonyama yesizwe sakwaJuda manje ivula ukukhanya okuvela “ezindleleni zasendulo” okungakaze kubonwe ngaphambili, futhi kungukukhanya okuvumelanayo nalokho kukhanya osekulokhu kuvuleka kusukela ngoDisemba 31, 2023. Kususa konke ukungabaza ngokuthi yi-Islam eshaya iNashville. Lokhu kukhanya kukhanyisa uphawu lweRoma, ngaleyo ndlela kube yisitatimende se-omega empikiswaneni ye-alpha ngo-2024 mayelana nabaphangi babantu bakho, futhi futhi kuyisibonakaliso se-omega sengxabano mayelana nalo kanye uphawu emlandweni wamaMillerite. Kukhomba ukuthi i-Islam yeziprofetho zesikhathi zeSambulo isahluko sesishiyagalolunye ingumlayezo wangaphandle ngesikhathi somlando wangaphakathi sesikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Sesinesikhathi esithile sifundisa leli qiniso, kodwa manje selingabonakaliswa emgqeni owodwa oqala kuSambulo isahluko sesishiyagalolunye uphele kuSambulo isahluko seshumi nanye. Isikhathi sesithathu seminyaka emine esixhumene nesiprofetho sesikhathi se-Islam esagcwaliseka ngo-1840 kuya ku-1844 sifanekisa isikhathi sokubekwa uphawu kwabayizinkulungwane eziyikhulu namashumi amane nane. Ngokuzamazama komhlaba okukhulu kweSambulo isahluko seshumi nanye, abayizinkulungwane eziyikhulu namashumi amane nane baphakanyiswa babe yisibonakaliso.

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Ải ê-dê-chi-ên ba mươi bảy, việc dân sự của Đức Chúa Trời được dấy lên thành một đạo binh là một tiến trình gồm hai bước, đã được hình bóng bởi sự sáng tạo A-đam. Trước hết, A-đam được nắn nên từ đất sét, rồi Đấng Christ hà sinh khí vào người là hơi thở sự sống. Trong Ê-xê-chi-ên, lời tiên tri thứ nhất tạo thành các thân thể chết, nhưng chúng vẫn còn chết. Sau đó, bốn hướng gió được hà sinh trên các thân thể ấy, và chúng đứng dậy thành một đạo binh rất lớn. Các số ba mươi tám và bốn mươi tiêu biểu cho hai bước ấy.

We will continue these things in the next article.

Mēs turpināsim aplūkot šīs lietas nākamajā rakstā.

After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

Apre sa, te gen yon fèt Jwif yo; epi Jezi moute Jerizalèm. Koulye a, nan Jerizalèm, bò pòtay mouton yo, te gen yon pisin yo rele nan lang ebre Bethesda, ki te gen senk galri. Nan galri sa yo, yon gwo foul moun malad te kouche la: avèg, bwate, manm yo sèch, ap tann dlo a brase. Paske, nan yon sèten moman, yon zanj te desann nan pisin nan epi li te brase dlo a; epi premye moun ki te antre ladan apre dlo a te fin brase a, li te geri, kèlkeswa maladi li te genyen an. Te gen la yon nonm ki te gen yon maladi depi trantuit ane. Lè Jezi wè l kouche la, epi li konnen li te deja gen lontan nan eta sa a, li di li: Èske ou vle geri? Nonm malad la reponn li: Mèt, mwen pa gen pèsonn pou mete m nan pisin nan lè dlo a brase; men, pandan m ap vini, yon lòt desann anvan mwen. Jezi di li: Leve, pran kabann ou, epi mache. Menm lè a, nonm nan geri; li pran kabann li, epi li mache. Se te jou repo a menm jou sa a. Jan 5:1–9.

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.

Rồi ta nói: Bây giờ, hãy đứng dậy và đi qua khe Xê-rết. Vậy, chúng tôi đã đi qua khe Xê-rết. Khoảng thời gian từ lúc chúng tôi rời Ca-đe Ba-nê-a cho đến khi đi qua khe Xê-rết là ba mươi tám năm, cho đến khi cả một thế hệ những người nam chiến trận bị diệt mất khỏi giữa trại quân, y như Đức Giê-hô-va đã phán thề cùng họ. Phục truyền Luật lệ Ký 2:13, 14.