The Hidden History of Verse Forty - Number Eighteen

The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which is of course, is what a key does. My claim is that the battle of Nineveh was not only the historical key marking the rise of Islam, but that it is also a prophetic key. The prophetic dynamics of that battle brings all the lines of the kingdoms of Bible prophecy, as set forth in Daniel and Revelation into alignment with the eleventh chapter of Daniel. In doing this, it allows those kingdoms to all testify to the last six verses of Daniel eleven, and more importantly—to unseal the external hidden history of verse forty.

“Tus yuam sij” uas sawv cev rau kev sib ntaus sib tua ntawm Nineveh hauv Tshwm Sim cuaj tau ua tiav los ntawm ib zaj keeb kwm uas tsim tau ib qho kev tig hloov tseem ceeb, uas yeej yog yam uas ib tug yuam sij ua. Kuv qhov kev hais tseg yog tias kev sib ntaus sib tua ntawm Nineveh tsis yog tsuas yog tus yuam sij keeb kwm uas cim txog kev sawv los ntawm Islam xwb, tiam sis nws kuj yog ib tug yuam sij yaj saub thiab. Cov txheej txheem yaj saub ntawm qhov kev sib ntaus ntawd coj txhua txoj kab ntawm tej nceeg vaj hauv Vajlugkub yaj saub, raws li tau muab nthuav tseg hauv Daniyees thiab Tshwm Sim, los sib haum nrog tshooj kaum ib ntawm Daniyees. Thaum ua li no, nws cia cov nceeg vaj ntawd sawv daws ua tim khawv rau rau nqe kawg ntawm Daniyees kaum ib, thiab qhov tseem ceeb dua—qhib lub keeb kwm sab nraud uas tau zais cia ntawm nqe plaub caug.

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.

Thiab Kuv yuav muab cov yuam sij ntawm lub nceeg vaj saum ntuj ceeb tsheej rau koj: thiab yam twg koj khi rau hauv ntiajteb no yuav raug khi rau saum ntuj ceeb tsheej: thiab yam twg koj daws rau hauv ntiajteb no yuav raug daws rau saum ntuj ceeb tsheej. Mathais 16:19.

The Release and Rise of the Kingdom of Mohammed

Kev Tso Tawm thiab Kev Sawv Los ntawm Lub Nceeg Vaj ntawm Mohammed

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.

Tsov rog ntawm Nineveh hauv xyoo 627 tau cim tseg tias yog qhov pib ntawm kaum xyoo kawg ntawm lub hwjchim Persian uas tau swb los ntawm cov tswv yim dag ntxias ntawm Loos, nrog Vajtswv txoj kev saib xyuas uas zoo li huab pos nrog ua ke. Nws tau cim tseg tias yog lub ntsiab chaw tig uas cov pab pawg neeg Islam ntawm Mohammed pib sawv tuaj. Tsov rog ntawd tau tshem tawm ib qho kev txwv uas tau muaj nyob, ib qho kev txwv uas raws li txoj kev xav yeej yuav tau nyob ruaj, yog hais tias Loos thiab Persia ob leeg tseem khaws tau lawv lub zog. Tab sis nkawd ob tog tsis tau ua li ntawd.

Restraint and Release

Kev Txwv Cia thiab Kev Tso Tawm

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.

Hauv hauv kev sawv cev yaj saub txog Islam, peb pom txoj kev txwv thiab kev tso tawm ntawm Islam txij thaum pib thawj zaug uas Vaj Lug Kub qhia txog nws, raws li Sarah tau yaum Aplahas kom txwv Hagar thiab Ishmael.

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.

Thiab Xalai hais rau Anplahas tias, Kuv qhov kev txhaum cia poob rau saum koj: kuv twb muab kuv tus nkauj qhev rau hauv koj xub ntiag; thiab thaum nws pom tias nws cev xeeb tub lawm, kuv thiaj raug saib tsis taus hauv nws lub qhov muag: thov tus Tswv txiav txim nruab nrab ntawm kuv thiab koj. Tiamsis Anplahas hais rau Xalai tias, Saib seb, koj tus nkauj qhev nyob hauv koj txhais tes; ua rau nws raws li qhov uas haum koj siab. Thiab thaum Xalai ua phem tsim txom nws, nws thiaj khiav dim ntawm nws xub ntiag mus. Chivkeeb 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.

Txawm yog ua ntej qhov xwm txheej ntawd, qhov laj thawj uas Hajaj raug coj los rau hauv zaj lus faj lem yog vim tus Tswv tau “txwv” Xala tsis pub muaj me nyuam.

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.

Tam sim no, Sarai uas yog Abram tus pojniam tsis tau yug menyuam rau nws li; thiab nws muaj ib tug nkaujqhe, yog neeg Ixayees, nws lub npe hu ua Hagar. Ces Sarai hais rau Abram tias, Saib seb, tus Tswv tau txwv kuv tsis pub yug menyuam; kuv thov koj, cia li mus nrog kuv tus nkaujqhe pw; tej zaum kuv yuav tau menyuam los ntawm nws. Thiab Abram mloog Sarai lub suab. Chiv Keeb 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.

Tus “yuam sij” hauv Tshwmsim cuaj uas tau muab rau Mohammed, thiab tom qab ntawd tau ua tiav los ntawm kev tsov rog ntawm Nineveh, sawv cev rau kev tshem tawm qhov “kev txwv” saum Islam hauv txhua lub sijhawm uas raug teev tseg hauv keeb kwm yaj saub.

“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.

“Cov tim tswv tab tom tuav plaub fab cua, uas raug sawv cev ua ib tug nees npau taws nrhiav kev txeeb dim thiab tsheej plam hla saum npoo tag nrho lub ntiajteb, nqa kev puas tsuaj thiab kev tuag raws nws txoj kev.” Manuscript Releases, volume 20, 217.

The “rise and fall” of the kingdom of Mohammed is represented, not so much as a rise and a fall, but as a ‘release’ and a ‘restraint’. When Islam is released prophetically, the release has been illustrated by the battle of Nineveh.

“Kev sawv thiab kev poob” ntawm lub nceeg vaj ntawm Mohammed tsis yog sawv cev ntau npaum li ib qho kev sawv thiab ib qho kev poob, tiam sis yog ib qho “kev tso tawm” thiab ib qho “kev txwv tseg.” Thaum Islam raug tso tawm raws li yaj saub txoj lus, qhov kev tso tawm ntawd tau raug piv txwv los ntawm kev sib ntaus ntawm Nineveh.

Only the Woes

Tsuas Yog Kev Txom Nyem Xwb

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.

Ntawm xya lub raj nrov, tsuas yog cov raj nrov ntawm txoj kev txom nyem uas yog Islam xwb thiaj nthuav dav hla keeb kwm raws li ib lub hwj chim ruaj khov txij thaum thawj zaug nws raug coj los nkag rau hauv keeb kwm yaj saub mus txog rau thaum lub sij hawm ntawm kev sim siab xaus. Plaub lub raj nrov thawj uas coj los rau sab hnub poob Loos sawv cev rau Odoacer, Genseric, Atilla tus Hun, thiab Alaric; yog li ntawd, lawv ua qauv qhia txog plaub lub hwj chim txiav txim raws li Vajtswv txoj kev saib xyuas nyob rau hnub kawg, tiam sis lawv tus qauv sib thooj niaj hnub no tsis yog ib tug xeeb ntxwv ncaj qha los ntawm plaub lub hwj chim qub ntawd. Tsis zoo li ntawd rau cov raj nrov ntawm txoj kev txom nyem. Thaum Islam nkag los rau hauv keeb kwm lawm, nws tseem txuas mus raws ib txoj kab ncaj qha ntawm kev tso tawm thiab kev txwv kom txog rau thaum nws raug tso tawm tag nrho thaum lub sij hawm ntawm kev sim siab xaus. Hauv cov raj nrov ntawm txoj kev txom nyem, “yuam sij” ntawm “kev tso tawm” raug cim tseg los ntawm kev sib ntaus ntawm Nineveh.

Nicomedia and July 27, 1299

Nikomedia thiab Lub Xya hli ntuj 27, 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.

Cov thawj coj thaum chiv keeb tau txheeb kom yog tias hnub tim Lub Xya hli ntuj 27, 1299 yog qhov pib ntawm ib puas tsib caug xyoo uas xaus rau hnub tim Lub Xya hli ntuj 27, 1449, uas ces pib peb puas cuaj caug ib xyoos thiab kaum tsib hnub uas xaus rau hnub tim Lub Yim hli ntuj 11, 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.

Hauv tsab xov xwm dhau los no peb tau txheeb xyuas txog kev vij Nicomedia txij xyoo 1333 mus txog 1337 uas Sultan Orhan Gazi (tus tub ntawm Osman I, tus tsim Ottoman Beylik) tau coj los rau saum Nicomedia, thaum nws tsa kev vij lub nroog tseem ceeb Byzantine hu ua Nicomedia. Qhov kev vij ntawd yog qhov xaus ntawm kev ua tsov ua rog tawm tsam Nicomedia uas tau pib nrog nws txiv Osman. Ib puas tsib caug xyoo ntawm Tshwm Sim cuaj, nqe kaum, tau pib thaum Lub Xya hli ntuj 27, 1299, thiab vim yog nws yog qhov pib ntawm ib lo lus faj lem, ces yuav tsum nco ntsoov txog keeb kwm uas txuas nrog hnub pib ntawd. Osman I (tus tsim ntawm Ottoman dynasty) yog Sultan Orhan Gazi tus txiv; tus no, thaum Lub Xya hli ntuj 27, 1299, tau yeej ib qho yeej tseem ceeb thaum ntxov tawm tsam lub Byzantine Empire hauv Tsov Rog Bapheus, uas nyob hauv thaj av Nicomedia, ze rau lub nroog Nicomedia; ib lub nroog peev tseem ceeb heev hauv keeb kwm Loos thiab thaum ntxov Byzantine keeb kwm.

Father and Son

Leej Txiv thiab Leej Tub

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.

Lub Xya hli ntuj tim 27, xyoo 1299, Osman cov tub rog tau kov yeej ib pab tub rog Byzantine uas ib tug nom tswv hauv cheeb tsam coj. Tsov rog ntawd raug suav tias yog ib qho ntawm thawj qhov kev yeej tub rog loj uas Osman tau ua tau los ntawm nws tus kheej tom qab nws tau pib sib sau thiab ruaj khov hwj chim hauv Bithynia (sab qaum teb hnub poob ntawm Anatolia). Nws cim tseg ib kauj ruam tseem ceeb hauv kev hloov ntawm ib lub beylik Turkish me me (ib lub thawj xeev kav los ntawm ib pab neeg) mus rau ib lub hwj chim tab tom sawv los uas thaum kawg yuav tawm tsam thiab kov yeej thaj av Byzantine. Hnub ntawd cim tseg qhov pib ntawm ib lub sijhawm uas Islam loj hlob tuaj, uas thaum kawg tau coj mus rau kev tsim tsa Lub Tebchaws Ottoman thaum Constantinople poob rau xyoo 1453. Osman tau siv cov ghazi warriors (cov tub rog ciam teb uas muaj kev txhawb siab los ntawm Islam), thiab txij ntawd los thiaj pib muaj kev tsim cov tub rog ciam teb ghazi no los ua ib pab tub rog muaj txheej txheem dua, uas tau loj hlob zuj zus txij ntawm Osman mus ntxiv rau nws tus tub, Orhan. Ntawm lwm yam tseem ceeb hauv Osman tej qub txeeg qub teg kuj muaj qhov no thiab: nws tau cia Islam khaws tau thaj av ua cuab tam, tsis yog zoo li txoj kev ua tsov rog ntawm cov tub rog ghazi, uas lawv tej tswv yim tua thiab khiav rov qab uas tsis muaj kev koom haum ntawd tsuas cia lawv khaws tau tej khoom plig ntawm lawv tej kev yeej xwb, tiam sis yeej tsis tau muaj ib thaj av twg li.

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.

Thaum Lub Xya hli ntuj hnub tim 27, 1299, Osman tau pib ib qho kev tawm rog nyob rau thaj av ntawm Nicomedia, thiab peb caug plaub xyoos tom qab ntawd nws tus tub tau pib ib qho kev v围 plaub xyoos rau lub nroog loj Nicomedia. Leej txiv nyob thaum pib, hos leej tub nyob thaum xaus. Kev ua rog pib tawm tsam thaj av uas sawv cev ua Nicomedia thiab xaus nrog kev ntes tau Nicomedia, uas yog lub nroog peev ntawm thaj av ntawd, Nicomedia. Txij xyoo 1299 mus txog 1337 yog ib ncua peb caug yim xyoos, thiab raws li txojkev yaj saub tus lej “peb caug yim” sawv cev rau kev sawv tsees.

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.

Nim no sawv tsees, kuv hais tias, thiab hla tus kwj deg Zered mus. Ces peb thiaj hla tus kwj deg Zered mus. Thiab lub sij hawm txij thaum peb tawm hauv Kadeshbarnea los txog rau thaum peb twb hla tus kwj deg Zered lawm, yog peb caug yim xyoo; mus txog thaum tag nrho tiam neeg ntawm cov txiv neej uas yog neeg ua rog raug rhuav tshem tawm hauv nruab nrab ntawm pawg neeg, raws li tus Tswv tau cog lus tseg rau lawv. Deuteronomy 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.

Ib puas tsib caug xyoo txij hnub tim 27 Lub Xya Hli, 1299 mus txog hnub tim 27 Lub Xya Hli, 1449 sawv cev rau lub sij hawm uas coj mus rau kev tsim tsa lub Ottoman Empire uas yog kev txom nyem thib ob hauv Tshwm Sim tshooj cuaj. Peb caug yim xyoo ntawm kev kov yeej Nicomedia zuj zus tau pib nrog ib tug txiv (Osman) thiab xaus nrog nws tus tub (Orphan). Lub sij hawm no qhia txog thawj kauj ruam ntawm kev sawv nce zuj zus ntawm ib lub thawj tswj xeev haiv neeg mus txog rau ib lub teb chaws kav loj.

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.

Ib puas tsib caug xyoo txij hnub tim 27 Lub Xya hli ntuj, 1299 mus txog hnub tim 27 Lub Xya hli ntuj, 1449, suav nrog ib qho kev tuaj vij plaub xyoos uas cim txog qhov kawg ntawm peb caug yim xyoo. Qhov pib ntawm kev txeeb yeej Nicomedia yog los ntawm leej txiv Osman, thiab qhov kawg tau tiav los ntawm ib qho kev tuaj vij plaub xyoos txij xyoo 1333 mus txog 1337; yog ib qho kev tuaj vij uas raug ua los ntawm Osman tus tub.

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.

Thaum ib puas tsib caug xyoo xaus rau hnub tim 27 Lub Xya hli ntuj, 1449, tus huab tais Byzantine Constantine tus kaum ib, los yog Constantine kawg ntawm Loos sab hnub tuaj, tau nrhiav kev tso cai ntawm cov Turks kom mus txais lub zwm txwv. Txij hnub ntawd mus txog thaum Constantinople raug kov yeej muaj plaub xyoos. Plaub xyoos ntawd xaus nrog kev v围城 ntawm Constantinople, thiab Constantine tus kawg tuag hauv txoj kev v围城 ntawd. Kev sawv los ntawm Islam raug sawv cev los ntawm thawj peb caug yim xyoo ntawm lo lus faj lem ib puas tsib caug xyoo, uas mus txog qhov kawg hauv ib txoj kev v围城 plaub xyoos. Thaum ib puas tsib caug xyoo xaus lawm, Islam twb sawv mus txog ib theem uas Loos sab hnub tuaj raug txaj muag los ntawm lub hwj chim uas cov Turks muaj thaum ntawd. Txij kev txaj muag ntawm hnub tim 27 Lub Xya hli ntuj, 1449, plaub xyoos coj mus txog kev poob ntawm Loos sab hnub tuaj thaum Constantinople raug txeeb los ntawm kev v围城. Qhov kawg ntawm thawj peb caug yim xyoo raug cim tseg los ntawm ib txoj kev v围城, thiab kev tsim tsa ntawm Lub Faj Tim Tebchaws Ottoman kuj raug cim tseg los ntawm ib txoj kev v围城.

38 and 40

38 thiab 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.

Tus lej peb caug yim raws li ib lub cim, raws li Mauxes tau qhia tseg hauv Phau Ntawv Kevcai 2, sawv cev rau peb caug yim lub xyoos kawg ntawm txoj kev txiav txim uas kav plaub caug xyoo ntawm kev taug kev yuam kev hauv roob moj sab qhua. Vim li ntawd, tus lej peb caug yim, raws li ib lub cim, muaj kev txuas nrog tus lej plaub caug. Osman tau txeeb thaj av Nicomedia thaum Lub Xya hli ntuj hnub tim 27, xyoo 1299, thiab peb caug yim xyoo tom qab ntawd nws tus tub tau txeeb lub nroog peev ntawm thaj av ntawd. Thaj av thiab lub nroog peev ob leeg puav leej hu ua Nicomedia. Cov neeg sau keeb kwm txheeb xyuas qhov kev sib ntaus no tias yog thawj ntawm “ob” kauj ruam uas qhia txog qhov pib tiag tiag ntawm kev sawv los ntawm Lub Tebchaws Ottoman. Kauj ruam thib ob uas keeb kwm qhia tseg yog kev sib ntaus ntawm Nicaea xyoo 1301. Nyob ntawd, leej txiv Osman tau txeeb thaj av hu ua Nicaea, thiab xyoo 1331, peb caug xyoo tom qab ntawd, nws tus tub tau txeeb lub nroog peev, hu ua Nicaea, uas yog ib lub nroog peev qub ntawm Loos.

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.

Hais txog 1299 thiab kev sib ntaus sib tua ntawm Nicomedia, uas yog thawj kauj ruam hauv ob kauj ruam, kauj ruam thib ob los ob xyoos tom qab ntawd, hauv 1301. Xyoo 1299 yog ib lub cim ntawm peb caug yim, thiab ob xyoos tom qab ntawd (plaub caug), thaj av ntawm Nicaea raug leej txiv txeeb tau. Kev sib raug zoo ntawm peb caug yim thiab plaub caug, uas yog tim ub cov Yixayee sawv los txeeb lub tebchaws uas tau cog lus tseg, raug sawv cev nyob rau hauv Lub Xya Hli 27, 1299 thiab 1301. Ob kauj ruam thawj ntawd ntawm Islam sawv los raug cim tseg los ntawm tej phiaj xwm tub rog uas pib nrog leej txiv kov yeej thaj av ntawd, thiab tus tub kov yeej lub nroog peev ntawm thaj av ntawd thaum kawg. Thaum ob lub nroog peev ntawd poob lawm, nkawd poob thaum raug kaw vav. Ob lub nroog peev ntawd, nyob rau qee lub sijhawm, tau ua cov nroog peev ntawm Loos sab hnub tuaj.

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.

Lub Xya hli ntuj 27, 1299 thiab 1301 ncav cuag lawv txoj kev xaus rau hnub Lub Yim hli ntuj 11, 1840, uas sawv cev rau keeb kwm ntawm 1838, thaum Litch thawj zaug luam tawm nws txoj kev pom thiab nws zaj lus twv txog kev qhia yav tom ntej ntawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas thaum kawg yuav raug ua tiav rau hnub Lub Yim hli ntuj 11, 1840. Ob theem ntawm kev sawv los rau cov Millerites yog xyoo 1838 thiab 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.

“Hauv xyoo 1840 tseem muaj dua ib qho kev ua tiav ntawm tej lus faj lem uas txawv txav heev, ua rau neeg coob tus sawv daws muaj kev txaus siab loj. Ob xyoos ua ntej ntawd, Josiah Litch, uas yog ib tug xibhwb tseem ceeb hauv cov uas tshaj tawm txog Kev Los Zaum Ob, tau luam tawm ib qho kev piav qhia txog Tshwmsim 9, hais ua ntej txog kev poob ntawm Lub Tebchaws Ottoman. Raws li nws cov kev xam, lub hwjchim no yuav raug muab rhuav tshem ‘hauv xyoo A.D. 1840, qee lub sijhawm hauv lub hli Yim Hli;’ thiab tsuas yog ob peb hnub ua ntej qhov ntawd tiav nws tau sau tias: ‘Yog lees tias thawj lub sijhawm, 150 xyoo, twb tau ua tiav raws nraim ua ntej Deacozes nce mus zaum lub zwm txwv raws li kev tso cai ntawm cov Turks, thiab tias 391 xyoo thiab kaum tsib hnub tau pib thaum thawj lub sijhawm xaus, ces nws yuav xaus rau hnub 11 lub Yim Hli, 1840, thaum uas lub hwjchim Ottoman hauv Constantinople yuav raug cia siab tias yuav tawg lawm. Thiab qhov no, kuv ntseeg, yuav pom tias yeej yog li ntawd tiag.’—Josiah Litch, hauv Signs of the Times, and Expositor of Prophecy, August 1, 1840.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Thaum txog lub sijhawm uas tau teev tseg lawm, Qaib Cov Txwv, los ntawm nws cov neeg sawv cev, tau lees txais kev tiv thaiv ntawm cov hwj chim koom tes ntawm Tebchaws Europe, thiab yog li ntawd tau muab nws tus kheej tso rau hauv qab kev tswj hwm ntawm cov tebchaws Khixatia. Qhov xwm txheej ntawd tau ua kom tiav raws nraim li lo lus twv hais tseg. Thaum qhov no raug paub lawm, coob leej coob tus tau raug ntseeg txog qhov raug ntawm tej qauv cai txhais lus faj lem uas Miller thiab nws cov phoojywg tau txais siv, thiab ib lub zog txhawb uas txawv kawg tau raug muab rau txoj haujlwm kev los txog dua. Cov neeg muaj kev kawm thiab muaj chaw nyob siab tau koom nrog Miller, ob leeg hauv kev tshaj tawm thiab hauv kev luam tawm nws tej kev xav, thiab txij xyoo 1840 mus txog 1844 txoj haujlwm ntawd tau nthuav dav sai heev.” The Great Controversy, 334, 335.

Litch’s '38 prediction and his corrected vision of '40 include his final statement, which he penned on August 1, ten days before the corrected prediction. It was the fulfillment of the prediction that convinced the world of the correct methodology of biblical prophecy. The thirty-eight years that marked the rising up of ancient Israel included the two years from the Red Sea crossing unto the first rebellion at Kadesh.

Litch txoj kev twv txog xyoo ’38 thiab nws lub zeem muag uas raug kho rau xyoo ’40 muaj nrog nws lo lus xaus kawg, uas nws tau sau rau hnub tim 1 Lub Yim Hli, kaum hnub ua ntej txoj kev twv uas raug kho ntawd. Nws yog qhov kev ua tiav ntawm txoj kev twv ntawd uas ua rau lub ntiajteb ntseeg txog txoj kev txheej txheem raug ntawm tej lus faj lem hauv Vajlugkub. Peb caug yim xyoo uas cim txog kev sawv los ntawm cov Yixayee thaum ub ntawd suav nrog ob xyoos txij thaum hla Hiavtxwv Liab mus txog thawj zaug kev ntxeev siab ntawm Kadesh.

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.

Vim hais tias txhua tus txivneej ntawd uas tau pom kuv lub hwjchim ci ntsa iab, thiab kuv tej txujci tseemceeb uas kuv tau ua hauv tebchaws Iziv thiab hauv tebchaws moj sab qhua, thiab nimno twb tau sim kuv kaum zaug no lawm, thiab tsis mloog kuv lub suab li; mas muaj tseeb lawv yuav tsis pom lub tebchaws uas kuv tau cog lus tseg rau lawv cov yawg koob, thiab tsis muaj ib tug ntawm cov uas tau chim kuv yuav pom lub tebchaws ntawd li. Xwm Txheej 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.

Qhov kev ntxeev siab ntawd raug txheeb tias yog qhov kawg ntawm kaum qhov kev sim siab. Ib lub sijhawm sim siab ob xyoos uas muaj kaum qhov kev sim siab, ntxiv rau peb caug yim xyoo nyob hauv tebchaws moj sab qhua, yog ib yam piv txwv txog xyoo 1838 thiab 1840, thiab xyoo 1840 muaj ib lub sijhawm kaum hnub.

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.

Thiab qhov chaw pib ntawm kev sawv ntawm Islam nrog Osman thaum Lub Xya Hli 27, 1299, pib ib lub sijhawm peb caug yim xyoos uas xaus nrog ib txoj kev vov tua ntev plaub xyoos hauv 1337. Lub Xya Hli 27, 1299 yog thawj kauj ruam ntawm ob kauj ruam uas cov neeg sau keeb kwm qhia tias yog qhov chaw pib ntawm kev sawv ntawm Faj Tim Tswv Ottoman, thiab kauj ruam thib ob yog xyoo 1301. Ob kauj ruam ntawm cov rog sib tua ntawm Nicomedia thiab Nicaea hauv 1299 thiab 1301 yog yam ua piv txwv rau 1838 thiab 1840. Qhov pib ntawm zaj lus faj lem qhia txog qhov kawg.

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.

Nicomedia thiab Nicaea ob leeg tau ib ntus ua lub nroog peev ntawm Loos sab hnub tuaj raws li nyias zaj keeb kwm. Tau kawg, Constantinople thaum kawg tau los ua lub nroog peev sab hnub tuaj txij xyoo 330 mus txog 1453. Nicomedia thiab Nicaea ua yam ntxwv qhia txog kev poob ntawm Constantinople; txhua lub puav leej poob rau hauv kev raug kaw nroog los ntawm Islam, uas cim txog qhov xaus ntawm ib qho kev tawm tsam uas Islam xub tau kav thaj av ntawd thiab tom qab ntawd thiaj txeeb tau lub nroog peev.

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.

Kev thaiv thawj zaug plaub xyoos txij xyoo 1333 mus txog 1337 sawv cev rau plaub xyoos txij 1449 mus txog 1453 thaum txojkev cev Vajtswv lus faj lem xaus. Peb puas cuaj caum ib xyoos thiab kaum tsib hnub tom qab ntawd, Islam raug txwv cia thaum cov Millerites “sawv” nyob hauv lub hwjchim yaj saub uas sawv cev hauv cov yam ntxwv “peb caug yim thiab plaub caug” raws li tau sawv cev nyob hauv keeb kwm alpha ntawm keeb kwm Lub Xya hli ntuj 27, 1299 thiab Lub Xya hli ntuj 27, 1449. Kev sawv ntawm Islam thiab kev sawv ntawm Vajtswv cov tub xa xov ntawm hnub kawg raug sawv cev hauv ib lub cim lej uas raug txhim tsa los ntawm txojkev sib raug zoo ntawm cov lej 38 thiab 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.

Hauv Ezekiel peb caug xya, Islam yog zaj lus ntawm cua tuaj sab hnub tuaj uas tshuab rau saum cov pob txha qhuav uas tuag lawm, kom lawv sawv tau los ua ib pab tub rog muaj hwjchim loj kawg. Thaum Ezekiel zaj lus tuaj txog, qhov kev sawv tsees pib lawm, ib yam li tau tshwm sim hauv keeb kwm Millerite xyoo 1838 thiab 1840. Zaj lus ntawd tuaj txog rau hnub 9/11, thiab thaum txoj cai Hnub Caiv tab tom yuav los txog sai sai ntawd, cov pob txha ntawd sawv tsees los ua ib pab tub rog muaj hwjchim loj kawg. Kev tsa Vajtswv pab tub rog sawv los ua pawg ntseeg yeej kov yeej hauv cov hnub kawg no raug ua piv txwv los ntawm xyoo 1838 thiab 1840. Txij hnub 9/11 mus txog rau txoj cai Hnub Caiv raug ua piv txwv los ntawm 1840 mus txog 1844, tiam sis nws kuj ua piv txwv rau lub sijhawm txij lub Kaum Ob Hlis 31, 2023 mus txog rau tej pob hluav taws ntawm Nashville.

Eastern Rome

Loos Meskas Sab Hnub Tuaj

From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 4 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).

Txij thaum txoj kev faib lub teb chaws faj tim teb chaws los ntawm Constantine thawj (Tus Loj), mus txog rau Constantine kawg, ntawd sawv cev rau keeb kwm yaj saub ntawm Loos sab hnub tuaj. Vim li no, lub sijhawm yaj saub ntawd raug cim los ntawm ib leej txiv yaj saub los yog cim thiab ib tug tub, raws li lawv lub npe sawv cev, txawm hais tias tsis muaj kev xeeb leej xeeb ntxwv ncaj qha hauv ntshav nruab nrab ntawm Constantine Tus Loj thiab Constantine kaum ib. Thawj thiab tus Constantine kawg kuj raug sawv cev yaj saub ua tej cim alpha thiab omega, thiab leej txiv (alpha) tau xaiv Constantinople ua lub peev, hos tus tub (omega) tuag nyob rau hauv txoj kev vauv nroog thaum Constantinople tsis ua lub peev lawm. Lub sijhawm yaj saub ntawm Loos sab hnub tuaj raug cim los ntawm thawj thiab tus Constantine kawg. Lub sijhawm 150 xyoo uas pib thaum Lub Xya hli ntuj 27, 1299, muaj nrog ib ntu 38 xyoo thiab xaus nrog ib txoj kev vauv nroog 4 xyoo. Txoj kev vauv nroog ntawd yog ib daim qauv qhia txog 1449 mus rau 1453. Kev tawm tsam Nicomedia pib nrog ib thaj av raug kov yeej thiab xaus nrog lub peev ntawm thaj av ntawd raug kov yeej. Ib yam li thawj thiab tus Constantine kawg, txoj kev kov yeej Nicomedia pib nrog ib leej txiv (tus thawj) thiab xaus nrog ib tug tub (tus kawg).

Four years

Plaub xyoos

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.

Ib qho kev vij ib puag ncig plaub xyoos nyob rau thawj lub sijhawm ntawm ib puas tsib caug xyoo uas coj mus rau plaub xyoos txij ntawm kev txaj muag ntawm Constantine tus kawg xyoo 1449 mus txog xyoo 1453 thaum Constantinople raug vij ib puag ncig thiab poob lawm. Zaj lus faj lem txog lub sijhawm ntawm kev txom nyem thib ob uas sawv cev rau peb puas cuaj caug ib xyoos thiab kaum tsib hnub tau pib thaum Lub Xya hli ntuj 27, 1449, thiab nws xaus rau Lub Yim hli ntuj 11, 1840. Hnub ntawd cim txog qhov pib ntawm ib lub sijhawm plaub xyoos uas Muam White hu ua ib qho kev tshwm sim muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim.

“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.

“Tus tim tswv uas koom hauv kev tshaj tawm ntawm tus tim tswv thib peb txoj lus yog yuav ci ntsa iab rau tag nrho lub ntiaj teb nrog nws lub hwjchim ci ntsa iab. Ntawm no twb tau xub qhia yav tom ntej txog ib txoj hauj lwm uas muaj kev nthuav dav thoob qab ntuj thiab muaj hwjchim txawv tshaj plaw. Txoj kev txav ntawm kev los txog xyoo 1840–44 yog ib qho kev qhia tawm uas muaj hwjchim ci ntsa iab ntawm Vajtswv lub hwjchim; thawj tus tim tswv txoj lus tau raug nqa mus rau txhua qhov chaw ua tub txib saum lub ntiaj teb no, thiab hauv qee lub tebchaws twb muaj kev txaus siab loj tshaj plaws hauv kev ntseeg uas tau pom nyob hauv ib lub tebchaws twg txij li lub Sijhawm Hloov Kev Ntseeg hauv xyoo kaum rau; tiam sis tej no yuav raug tshaj dhau los ntawm txoj kev txav uas muaj hwjchim loj kawg nyob rau hauv qhov kev ceeb toom kawg ntawm tus tim tswv thib peb.” 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.

Kevxam tau raug txwv rau hnub tim Lub Yim Hli 11, 1840, thiab muaj ib lub sijhawm plaub xyoos uas sib haum nrog ob qho tib si kev nchuav tawm ntawm tus Vaj Ntsuj Plig Dawb Huv rau hnub Peetekos, thiab kev nqis los ntawm tus tim tswv muaj hwjchim loj ntawm Tshwmsim tshooj kaum yim, thaum cov “vaj tsev loj loj” hauv New York raug ntaus los ntawm Kevxam ntawm txoj kev txom nyem thib peb rau hnub tim 9/11. Hnub tim 9/11 cim qhia txog qhov pib ntawm lub sijhawm kaw cim ntawm ib puas plaub caug plaub txhiab leej. Kev kaw cim yog ib ntu sijhawm, thiab qhov xaus ntawm lub sijhawm kev kaw cim ntawd muaj tus cwj pwm zoo ib yam li qhov pib ntawm lub sijhawm ntawd. Thaum Khetos nqis los rau 9/11, nws tau ua ib yam ntxwv qhia txog Mikhaees nqis los tsa ob tug tim khawv sawv rov los rau hnub tim Kaum Ob Hlis 31, 2023, thaum lub sijhawm kawg ntawm kev kaw cim tau pib.

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.”

Tus yuam sij uas yog kev sib ntaus sib tua ntawm Nineveh sawv cev rau ntau yam kev tso tawm ntawm Islam, uas yuav ua rau Loos sab hnub tuaj poob rau xyoo 1453. Nyob hauv ib puas tsib caug xyoo ntawm nqe kaum hais tias “tsib lub hlis,” qhov pib thiab qhov xaus puav leej muaj ib ntu plaub xyoos. Ob ntu plaub xyoos ntawd txuas nrog qhov xaus ntawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub, uas tau cim ib ntu plaub xyoos txij xyoo 1840 mus txog 1844 thaum Khetos yuav ci “tag nrho lub ntiaj teb nrog nws lub yeeb koob.” Nyob rau xyoo 1844, lub sij hawm yaj saub tseg tsis raug siv lawm, rau qhov lub sij hawm yuav yog “tsis muaj sij hawm ntxiv lawm.”

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.

Thiab cog lus los ntawm tus uas muaj txoj sia nyob mus ib txhis thiab mus ib txhis, tus uas tsim ntuj ceeb tsheej, thiab txhua yam uas nyob hauv ntawd, thiab lub ntiajteb, thiab txhua yam uas nyob hauv ntawd, thiab dej hiav txwv, thiab txhua yam uas nyob hauv ntawd, tias yuav tsis muaj sijhawm ntxiv lawm. Tshwmsim 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 txog rau 1337, 1449 txog rau 1453, 1840 txog rau 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.

Peb peb kab ntawm plaub xyoos ntawd sib haum nrog lub sijhawm muab lub cim ntim txij 9/11 mus txog rau txoj cai Hnub Caiv, thiab lawv kuj sib haum nrog tus fractal ntawm 9/11 mus txog rau txoj cai Hnub Caiv uas raug sawv cev txij Lub Kaum Ob Hlis 31, 2023 mus txog thaum Islam raug tso tawm dua kom coj cov pob hluav taws ntawm Nashville.

The prophetic fractal of December 31, 2023 to the fireballs of Nashville have been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023 until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points— “keys.”

Tus qauv yaj saub uas tawg ua ntau seem ntawm lub Kaum Ob Hlis 31, 2023 mus txog rau tej pob hluav taws ntawm Nashville tau raug muab ua hom los ntawm peb lub caij yaj saub ntev plaub xyoos uas txhua lub sib haum nrog lub sij hawm muab foob txij 9/11 mus txog rau txoj cai hnub Sunday. Vim li ntawd, plaub tug tim khawv qhia txog keeb kwm txij lub Kaum Ob Hlis 31, 2023 mus txog rau kev tawm tsam Nashville, thiab nws yog tsov rog ntawm Nineveh uas yog “tus yuam sij” rau txhua tus tim khawv no. 1333, 1449, 1840 thiab 9/11 txhua lub yog cov chaw tig kev— “cov yuam sij.”

“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.

“Muaj tej zaj lus qhuab qhia uas yuav tsum kawm tau los ntawm keeb kwm yav dhau los; thiab muaj kev hu kom tig siab los saib tej no, xwv kom sawv daws thiaj to taub tias Vajtswv ua hauj lwm raws tib txoj kev tam sim no ib yam li Nws ib txwm tau ua los. Nws txhais tes pom tseeb nyob hauv Nws tes dej num thiab nyob hauv tej haiv neeg tam sim no, ib yam nkaus li tau muaj los txij thaum txoj moo zoo raug xub tshaj tawm rau Adas hauv Edees.

“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.

“Muaj qee lub sijhawm uas yog cov ntsiab lus tig hloov hauv keeb kwm ntawm tej haiv neeg thiab ntawm pawg ntseeg. Hauv Vajtswv txoj kev tu thiab kav, thaum tej kev kub ntxhov sib txawv no los txog, qhov kaj rau lub sijhawm ntawd yeej raug muab pub. Yog leej twg txais nws, ces muaj kev vam meej sab ntsuj plig; yog leej twg tsis kam lees nws, ces kev poob qis sab ntsuj plig thiab kev puas tsuaj ib sim nkoj yuav raws los. Tus Tswv hauv Nws Txojlus tau qhib qhia txog txoj hauj lwm tawm tsam mus tom ntej ntawm txoj moo zoo raws li nws tau raug coj ua yav dhau los, thiab yuav raug coj ua yav tom ntej, mus txog rau qhov kev sib ntaus kawg nkaus, thaum tej zog ntawm Xatas yuav ua lawv qhov txav kawg uas txaus ntshai kawg nkaus.” Bible Echo, August 26, 1895.

Nicomedia

After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquering’s included a siege.

Tom qab uas nws tau los ua vajntxwv loj xyoo 284, xyoo 293, Diocletian tau xaiv Nicomedia ua lub peev sab hnub tuaj ntawm Lub Tebchaws Loos thaum nws tau faib lub tebchaws ua sab Hnub Tuaj thiab sab Hnub Poob raws cai, thiab tsa txoj kev tswj hwm hu ua Tetrarchy. Nicomedia tau ua lub peev loj rau kev tswj hwm thiab kev ua rog nyob sab Hnub Tuaj tau ntau caum xyoo. Constantine tus Loj tau siv nws ua lub hauv paus ua ntej nws txiav txim siab tsim lub peev tshiab rau ntawm Byzantium uas nyob tsis deb ntawd (uas nws tau hloov npe hu ua Constantinople xyoo 330). Txawm yog tom qab Constantinople tau los ua lub peev loj lawm, Nicomedia tseem nyob ruaj ua ib lub chaw tseem ceeb hauv cheeb tsam, muaj txoj hauj lwm tseem ceeb raws li nws nyob ntawm ntug dej sab hnub tuaj ntawm Hiavtxwv Marmara. Yog li ntawd, txawm hais tias nws tsis yog lub peev ruaj khov ib yam li Loos lossis Constantinople, Nicomedia yeej raug tsa ua lub peev sab hnub tuaj raws kev cai nyob rau ib ntus hloov dhau uas tseem ceeb hauv keeb kwm Loos. Thaum pib ntawm ib puas tsib caug xyoo ntawd, ib lub peev ntawm Loos sab hnub tuaj raug txeeb; thiab thaum kawg ntawm nws, ib lub peev ntawm Loos sab hnub tuaj kuj raug txeeb thiab. Ob qho kev txeeb ntawd puav leej muaj kev包围城池.

Diocletian

The emperor Diocletian officially made Nicomedia the eastern capital of the Roman empire when he implemented the Tetrarchy system in 293. The Tetrarchy system was made up of a western and eastern division of the empire; both east and west having a senior emperor (Augusti) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.

Huab Tais Diocletian tau tsa Nicomedia ua lub peev sab hnub tuaj ntawm lub Faj Tim Teb Chaws Loos raws cai thaum nws tau coj txoj kev cai Tetrarchy los siv xyoo 293. Txoj kev cai Tetrarchy ntawd muaj ob feem ntawm lub faj tim teb chaws, yog feem sab hnub poob thiab feem sab hnub tuaj; ob sab hnub tuaj thiab sab hnub poob puav leej muaj ib tug huab tais loj (Augusti) thiab ib tug huab tais yau (Caesar), kom ua tiav tus lej plaub uas lo lus “tetrarchy” sawv cev rau.

Alpha and Omega

Alfa thiab 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.

Diocletian yog lub cim omega ntawm pawg ntseeg Xamivna, thiab Nero yog lub cim alpha. Constantine tus Loj yog lub cim alpha ntawm pawg ntseeg Pegamoo, thiab Justinian yog lub cim omega.

The ‘legal’ division of Rome into east and west (which did not last) was accomplished by Diocletian, and the prophetic division of Rome into east and west was accomplished by Constantine. During the history of the second symbolic church of persecution, represented by Smyrna, Rome was legally divided into east and west and in the history of the third symbolic church of compromise, represented by Pergamos, Rome was prophetically divided into east and west. 293 was the alpha and 330 was the omega and on May 11, 330, Constantine the Great dedicated Constantinople as the capital of the Empire.

Kev “faib raws cai lij choj” ntawm Loos ua sab hnub tuaj thiab sab hnub poob (uas tsis kav ntev) tau raug ua tiav los ntawm Diocletian, thiab kev faib cev faj lem ntawm Loos ua sab hnub tuaj thiab sab hnub poob tau raug ua tiav los ntawm Constantine. Nyob rau hauv keeb kwm ntawm pawg ntseeg cim thib ob ntawm kev tsim txom, uas raug sawv cev los ntawm Smyrna, Loos tau raug faib raws cai lij choj ua sab hnub tuaj thiab sab hnub poob; thiab nyob rau hauv keeb kwm ntawm pawg ntseeg cim thib peb ntawm kev sib haum xeeb nrog lub ntiaj teb, uas raug sawv cev los ntawm Pergamos, Loos tau raug faib raws cev faj lem ua sab hnub tuaj thiab sab hnub poob. Xyoo 293 yog tus alpha thiab xyoo 330 yog tus omega, thiab thaum lub Tsib Hlis 11, 330, Constantine tus Loj tau tsa Constantinople ua lub peev ntawm lub Faj Tim Tebchaws.

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.

Kev kev faib raws li txoj cai uas Diocletian tau ua xyoo 293 tau tawg tas vim kev ua rog hauv teb chaws uas raws tuaj mus txog rau Tsab Cai Milan xyoo 313, thaum Constantine ntawm sab hnub tuaj thiab Licinius ntawm sab hnub poob tau tshaj tawm Tsab Cai Milan, ua kom kev ntseeg Khetos raug cai, thiab qhov ntawd yeej xaus rau Tetrarchy—uas yog txoj kev cai kav teb chaws ntawm plaub tug thawj kav uas sib koom tes, tab sis tau vau mus ua kev sib tw ntawm ob lub hwj chim loj (Constantine nyob sab hnub poob thiab Licinius nyob sab hnub tuaj). Qhov kev faib raws li txoj cai ntawd, uas coj kev vau los txog, sawv cev rau ib lub sijhawm nees nkaum xyoo txij kev faib mus rau lwm qhov kev faib, thiab ob qho kev faib ntawd tib si tau ua rau txoj kev cai ntawd vau tas.

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.

Lub koom txoos ntawm Xamawna tau pib nrog Nero xyoo 64 thaum qhov hluav taws kub loj hauv Loos raug Nero siv los tsim txom cov Khixatia, uas Nero tau liam tias yog cov pib qhov hluav taws ntawd. Nero cim qhov pib ntawm kev tsim txom thiab yog tus qauv sawv cev rau kev tsim txom kawg ntawm cov hnub kawg. Qhov kev tsim txom kawg ntawd txuas ntxiv mus txog thaum lub sijhawm kev sim siab kaw xaus, thaum hwjchim papacy mus txog nws qhov kawg uas tsis muaj leejtwg pab tau. Yog li ntawd thawj lub sijhawm ntawm kev tsim txom tau pib nrog kev kub hnyiab ntawm Loos thiab nws xaus nrog kev kub hnyiab ntawm Loos.

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.

Thiab kaum kub uas koj tau pom nyob saum tus tsiaj qus, cov no yuav ntxub tus poj niam deev luag poj luag txiv, thiab yuav ua rau nws puam tsuaj thiab liab qab, thiab yuav noj nws cev nqaij, thiab hlawv nws nrog hluav taws. Qhia Tshwm 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.

Lub koom txoos ntawm Smyrna tau pib nrog Nero hauv xyoo 64 thaum qhov hluav taws kub loj ntawm Loos raug Nero siv los tsim txom cov Khixatia, uas Nero tau liam tias yog cov tau ua kom hluav taws kub ntawd tshwm sim. Ob puas tsib caug xyoo tom qab ntawd nws tau xaus rau xyoo 313 nrog Daim Ntawv Tshaj Tawm ntawm Milan. “Daim ntawv tshaj tawm” ntawd yog qhov xaus ntawm ib ntu nees nkaum xyoo uas tau pib nrog Diocletian txoj kev faib lub tebchaws raws li txoj cai, thiab nws kuj yog qhov kawg ntawm ob puas tsib caug xyoo ntawm Smyrna uas tau pib nrog Nero. Ob puas tsib caug xyoo ntawm kev tsim txom uas raug sawv cev los ntawm lub koom txoos ntawm Smyrna thiab Nero ntawd muaj nrog kaum xyoo ntawm kev tsim txom uas phem tshaj plaws, uas Diocletian tau ua kom muaj. Kaum xyoo ntawm kev tsim txom ntawd yog ib nrab kawg ntawm nees nkaum xyoo ntawm Diocletian uas tau pib nrog nws txoj kev faib lub faj tim teb chaws raws li txoj cai hauv xyoo 293. Txij ntawm txoj kev faib raws li txoj cai ua sab hnub tuaj thiab sab hnub poob los ntawm Diocletian hauv xyoo 293, ib ntu nees nkaum xyoo tau pib, uas muaj ob ntu kaum xyoo ua ke.

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 raws li txoj cai tau faib lub tebchaws faj tim teb chaws ua sab hnub tuaj thiab sab hnub poob, yog li ntawd ua ib yam piv txwv qhia ua ntej txog qhov kev faib raws li yaj saub lus uas Constantine tau ua kom tiav. Diocletian qhov kev faib yog sab hnub tuaj thiab sab hnub poob, tiam sis nws muaj ob tug kav tebchaws nyob sab hnub tuaj thiab ob tug kav tebchaws nyob sab hnub poob. Rau txhua thaj chaw muaj ib tug kav thawj thiab ib tug kav qib ob. Hnub tim 23 Lub Ob Hlis, 303, Diocletian tau tshaj tawm thawj daim ntawm ntau daim “kev cai txib” tawm tsam cov Khixatia, ua cim txog qhov pib ntawm Kev Tsim Txom Loj, (uas kuj hu ua Kev Tsim Txom ntawm Diocletian), yog kev tsim txom cov Khixatia uas hnyav tshaj plaws thiab nthuav dav tshaj plaws nyob hauv Roman Empire.

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.

Thiab rau tus tim tswv ntawm pawg ntseeg hauv Xamivna sau li no; Tus uas yog tus thawj thiab tus kawg, tus uas twb tuag lawm thiab rov muaj txoj sia, hais tej no tias; Kuv paub koj tej haujlwm, thiab kev txom nyem, thiab kev pluag, (tiamsis koj nplua nuj) thiab kuv paub tej lus thuam Vajtswv ntawm cov uas hais tias lawv yog Yudais, los lawv tsis yog, tiam sis lawv yog Xatas lub tsev sablaj. Tsis txhob ntshai ib yam ntawm tej uas koj yuav raug txom nyem: saib maj, dab ntxwg nyoog yuav muab ib txhia ntawm nej pov rau hauv tsev lojcuj, kom nej raug sim siab; thiab nej yuav muaj kev txom nyem kaum hnub: cia li ua ncaj ncees mus txog hnub tuag, ces kuv yuav muab lub mom kub txojsia rau koj. Tus uas muaj pob ntseg, cia nws mloog yam uas tus Ntsuj Plig hais rau cov pawg ntseeg; tus uas kov yeej yuav tsis raug mob los ntawm txojkev tuag zaum ob. Qhia Tshwm 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.

Txoj Kev Tsim Txom Loj tau txuas ntxiv mus nyob hauv cov neeg ua tiav Diocletian (tshwj xeeb yog Galerius) mus txog xyoo 313, thaum uas nws xaus nrog Daim Ntawv Txiav Txim ntawm Milan. Nero yog lub cim alpha ntawm txoj kev tsim txom uas ua qauv rau Diocletian raws li txoj kev tsim txom omega ntawm lub caij nyoog yaj saub uas sawv cev los ntawm pawg ntseeg Smyrna. Txoj kev tsim txom ntawd tau xaus nrog ib txoj kev sib yuav nom tswv thiab ib daim ntawv cog lus ntawm Constantine sab hnub tuaj thiab Licinius sab hnub poob. Thaum Lub Ob Hlis xyoo 313, Constantine thiab Licinius tau sib ntsib hauv Milan thiab tau tshaj tawm Daim Ntawv Txiav Txim ntawm Milan, uas tau pub kev kam rau kev ntseeg rau cov Khixatiaos (thiab lwm tus) thoob plaws lub teb chaws faj tim teb chaws. Kom ntxiv dag zog rau lawv txoj kev koom tes nom tswv, Licinius tau yuav Constantia (tus muam ib nrab ntawm Constantine) thaum lub sijhawm lossis nyob ib ncig ntawm qhov kev sib ntsib ntawd. Txoj kev sib yuav no yog ib txoj kev koom tes nom tswv Loos qub txeeg qub teg—uas muab lub cim kaw qhov kev pom zoo ntawm ob tug vaj ntxwv thiab tau pab ua kom lub faj tim teb chaws ruaj khov ib ntus tom qab ntau xyoo ntawm kev ua rog hauv teb chaws. Txoj kev koom tes ntawd tsis kav ntev. Tom qab no Constantine thiab Licinius tau ua rog sib ntaus, thiab Constantine tau kov yeej Licinius xyoo 324, ua tus kav ib leeg xwb.

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.

Txij ntawm Nero mus txog Constantine, lub sijhawm cev Vajtswv lus ntawm Smyna uas kav ob puas tsib caug xyoo tau ua tiav, thiab xyoo 313 pawg ntseeg ntawm Pergamos, uas yog pawg ntseeg ntawm kev sib haum xeeb, tau pib, xaus nrog pawg ntseeg ntawm Thyatira xyoo 538. Ob puas tsib caug xyoo ntawm Smyrna sawv cev rau ib lub sijhawm ntawm kev tsim txom, thiab thaum kawg ntawm lub sijhawm tag nrho ntawd, kev tsim txom ntawm Diocletian tau ua kom tiav tej “kaum hnub” (kaum xyoo) hauv Tshwmsim, uas lub sijhawm phem tshaj plaws ntawm kev tsim txom sawv cev ua ib daim qauv fractal ntawm tag nrho lub sijhawm. Kaum xyoo ntawd yog ib daim qauv fractal ntawm ob puas tsib caug xyoo. Kaum xyoo ntawd sawv cev rau lub omega ntawm kev tsim txom ntawm Nero, thiab thaum lawv xaus, lub omega faib lub tebchaws kav rau sab hnub tuaj thiab sab hnub poob.

Marriage and Divorce

Kev Sib Yuav thiab Kev Sib Nrauj

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 pib thaum lub sijhawm uas Loos raug kub hnyiab xyoo 64 thiab xaus ob puas tsib caug xyoo tom qab ntawd, xyoo 313, nrog Tsab Cai Milan thiab kev sib yuav nom tswv ntawm sab hnub tuaj thiab sab hnub poob. Lub kaum-xyoo qauv rov muaj dua ntawm kev tsim txom pib xyoo 303 thiab xaus xyoo 313 nrog Tsab Cai Milan thiab kev sib yuav nom tswv ntawm sab hnub tuaj thiab sab hnub poob. Nees nkaum xyoo uas pib nrog kev faib raws cai ntawm sab hnub tuaj thiab sab hnub poob xyoo 293 los ntawm Diocletian, xaus xyoo 313 nrog kev sib yuav nom tswv ntawm sab hnub tuaj thiab sab hnub poob. Daim ntawv cog lus sib yuav xyoo 313 ntawm sab hnub tuaj thiab sab hnub poob xaus nrog kev sib nrauj xyoo 324, thaum Constantine yeej Licinius ntawm sab hnub poob thiab los ua tus kav ib leeg ntawm Loos. Kev sib nrauj raws txoj lus faj lem xyoo 324 los peb xyoos tom qab thawj txoj cai Hnub Caiv xyoo 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.

Kaum kaum xya xyoo txij xyoo 313 mus txog rau 330 qhia txog ib txoj kev sib yuav hauv kev tswj hwm nom tswv, thiab qhov kawg ntawm kev tsim txom uas Smyrna thiab Nero sawv cev, thiab qhov pib ntawm pawg ntseeg ntawm kev sib haum xeeb uas Pergamos sawv cev. Qhov pib ntawm Pergamos hauv xyoo 313 ntawm txoj kev sib yuav ntawd, tau raug ua raws los ntawm qhov pib ntawm kev tsim txom uas tau pib thaum thawj txoj cai hnub Sunday hauv xyoo 321. Tom qab ntawd yog txoj kev sib nrauj yav tom ntej hauv xyoo 324, uas tau coj sab hnub tuaj thiab sab hnub poob los nyob ua ib lub teb chaws faj tim teb chaws nkaus xwb nyob hauv qab Constantine. Rau xyoo tom qab ntawd, hauv xyoo 330, txoj kev faib ua sab hnub tuaj thiab sab hnub poob tau raug rov hais dua raws li yav tom ntej. Kaum xya xyoo ntawd sawv cev rau lub sij hawm alpha ntawm pawg ntseeg Pergamos uas yuav txuas mus txog thaum pawg ntseeg Thyatira tuaj txog hauv keeb kwm yav tom ntej hauv xyoo 538. Lub sij hawm alpha ntawd yuav sawv cev rau ib zaj keeb kwm omega thaum kawg ntawm lub sij hawm txij xyoo 330 mus txog rau 538. Zaj keeb kwm omega ntawm Pergamos sawv cev rau lub sij hawm ntawm xyoo 496, 508, thiab 533.

Seventeen Years

Kaum Xyaum Xyaum Xyoo

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 ntawm kev sib ntaus sib tua hauv Raphia kav “xya kaum xya xyoo,” thiab muaj “xya kaum xya xyoo” nyob nruab nrab ntawm kev sib ntaus sib tua hauv Raphia thiab kev sib ntaus sib tua hauv Panium. Cov xya kaum xya xyoo ntawd, raws li lub cim yaj saub, sib haum nrog kaum xya xyoo txij xyoo 313 mus txog xyoo 330. Nero ob puas tsib caug xyoo ntawm Smyrna tau coj mus rau thawj kaum xya xyoo ntawm pawg ntseeg Pergamos, thiab txuas nrog ob puas tsib caug xyoo uas tau pib ntawm txoj cai tshaj tawm thib peb hauv 457BC, uas yog qhov pib ntawm 2300 xyoo hauv Daniel yim thiab nqe kaum plaub, thiab yog lub hauv paus thiab tus ncej tseem ceeb ntawm Adventism. Ob tug tim khawv ntawm ob puas tsib caug xyoo sib haum nrog ob puas tsib caug xyoo ntawm lub nceeg vaj thib rau hauv yaj saub qhia ntawm Phau Vajlugkub uas tau pib xyoo 1776 thiab xaus rau xyoo no hauv 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.”

Cov thawj coj hauv paus txawm ntawm txoj kev ntseeg Adventism tsis tau pom lossis to taub txog kaum xya xyoo txij 313 mus rau 330, rau qhov xyoo 1844 lawv tseem tsis tau to taub txog lo lus teeb meem ntawm Hnub Xanpataus hnub xya lossis hnub ntawm lub hnub. Txawm li ntawd los, lawv yeej lees paub ib puas tsib caug xyoo ntawm nqe kaum hauv Tshwm Sim cuaj, thiab qhov ntawd thiaj los ua qhov chaw pib ntawm ib ntu sijhawm uas coj mus rau peb puas cuaj caug ib xyoos thiab kaum tsib hnub uas xaus rau hnub tim 11 Lub Yim Hli, 1840. Qhov kev to taub ntawd tau tsim kom muaj ib qho “kev tshwm sim ntawm Vajtswv lub hwjchim” uas muaj zog heev.

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.

Cov thawj coj thaum chiv thawj tsis tau pom dua ib ntu thib ob uas muaj ib puas tsib caug xyoo nyob hauv Tshwmsim cuaj. Lawv txoj kev to taub uas yog lub hauv paus sawv cev rau lub txeev uas “qhov kaj tshiab” ntawm Tshwmsim cuaj raug txhim tsa saum nws. Qhov kaj ntawd raug qhib los ntawm “tus yuam sij” ntawm kev sib ntaus hauv Nineveh. “Tus yuam sij” ntawd pub rau ib tug kawm txog tej yaj saub kom paub txog txhua lub tebchaws hauv tej yaj saub hauv Phau Vajlugkub uas raug sawv cev hauv Daniyee thiab Tshwmsim. Npanpiloo, Medo-Persia, Kili, cov faj tim teb chaws Seleucid thiab Ptolemaic, lub nceeg vaj ntawm Mohammed, thiab qhov tseem ceeb tshaj ntawd nws ua kom lub faj tim teb chaws Loos pom tseeb loj dua los ntawm kev txheeb kom paub txog kev sawv thiab kev poob tsis yog ntawm Loos xwb, tiam sis kuj yog ntawm cov nceeg vaj Loos sab hnub tuaj thiab sab hnub poob, nrog rau Tebchaws Meskas (tus yaj saub cuav), lub hwjchim papacy (tus tsiaj qus) thiab United Nations (zaj). Txhua txoj kev sawv thiab kev poob ntawm cov nceeg vaj no ua tim khawv txog tej kev txav ntawm zaj, tus tsiaj qus thiab tus yaj saub cuav uas thaum kawg coj lub ntiaj teb mus txog Armageddon. Qhov kev txav ntawd raug sawv cev nyob hauv rau nqe kawg ntawm Daniyee kaum ib, thiab qhov pib ntawm qhov kev txav ntawd raug sawv cev nyob hauv keeb kwm zais ntawm nqe plaub caug.

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.

Tsov rog ntawm Nineveh muab lub ntsiab taw tes yaj saub siv los sib dhos cov tim khawv txog lub faj tim teb chaws Loos, cov nceeg vaj ntawm Loos sab hnub tuaj thiab sab hnub poob, thiab Loos papal rau hauv kab kev ua txheej xwm ntawm lub sijhawm kawg. Yog li ntawd, tsov rog ntawm Nineveh yog tus yuam sij uas qhia kom meej tag nrho ntau yam tim khawv yaj saub hais txog Loos, thiab raws li nqe kaum plaub ntawm Daniel kaum ib, yog Loos uas tsa txoj yog toog pom kom ruaj khov. Tus yuam sij uas coj cov kab ntawd los sib sau ua ke yog tsov rog ntawm Nineveh.

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

Hauv peb zaj lus tom ntej no, peb yuav pib coj los muab tsib zaj lus uas dhau los, hais txog cov kev txom nyem hauv Tshwmsim cuaj, los sib sau ua ke.