The Hidden History of Verse Forty - Number Eighteen

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

Tus “yuam sij” uas sawv cev rau kev sib ntaus sib tua ntawm Nineveh hauv Tshwmsim tshooj cuaj tau muaj tiav los ntawm ib ntu keeb kwm uas coj los txog ib lub caij tig hloov, uas yeej yog yam uas ib tug yuam sij ua. Kuv hais tias kev sib ntaus sib tua ntawm Nineveh tsis yog tus yuam sij hauv keeb kwm uas cim txog kev sawv los ntawm Islam xwb, tiam sis kuj yog ib tug yuam sij hauv lus faj lem thiab. Tej kev ua haujlwm raws li lus faj lem hauv qhov kev sib ntaus sib tua ntawd coj txhua txoj kab keeb kwm ntawm cov tebchaws hauv Vajlugkub tej lus faj lem, raws li tau muab nthuav qhia hauv Daniyee thiab Tshwmsim, los sib dhos nrog Daniyee tshooj kaum ib. Qhov no ua rau cov tebchaws ntawd txhua lub ua tau timkhawv txog rau nqe kawg ntawm Daniyee tshooj kaum ib, thiab qhov tseem ceeb dua—qhib tau lub cim uas kaw zaj keeb kwm sab nraud uas muab zais cia hauv 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 providential fog. It marked the turning point where Mohammed’s Islamic hordes began to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.

Kev sib ntaus sib tua ntawm Nineveh xyoo 627 yog lub cim qhia txog qhov pib ntawm kaum xyoo kawg ntawm Persia lub hwj chim, uas twb raug kov yeej los ntawm Rome lub tswv yim ntxias hauv kev ua rog, nrog rau cov pos huab uas Vajtswv coj los raws li Nws txoj kev tswj xyuas. Qhov ntawd yog lub cim qhia txog lub caij hloov pauv uas Mohammed tej pab tub rog Islam coob coob pib sawv los. Kev sib ntaus sib tua ntawd tau tshem ib qho kev txwv uas twb muaj lawm, yog ib qho kev txwv uas, raws li txoj kev xav, yeej yuav nyob li qub yog tias Rome thiab Persia ob tog puav leej khaws tau lawv lub zog cia. Tiamsis ob tog puav leej khaws tsis tau.

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 were represented by Odoacer, Genseric, Attila the Hun and Alaric, thus typifying four providential judgment powers in the latter days, but their modern counterpart is not a direct descendant of those four ancient powers. Not so with the woe trumpets. Once Islam enters history, it continues a direct line of release and restraint until it is fully released at the close of probation. With the woe trumpets, the “key” of ‘release’ is marked by the battle of Nineveh.

Ntawm xya lub raj xyu ntawd, tsuas yog cov raj xyu kev txom nyem ntawm Islam xwb thiaj txuas mus thoob plaws keeb kwm ua ib lub hwj chim uas tsis tu ncua, txij thaum lawv xub tshwm hauv keeb kwm raws li tej lus faj lem mus txog thaum lub sijhawm pub neeg hloov siab lees txim xaus. Thawj plaub lub raj xyu uas los raug lub tebchaws Loos sab hnub poob muaj Odoacer, Genseric, Attila uas yog neeg Hun thiab Alaric sawv cev rau lawv, yog li ntawd thiaj ua tus qauv qhia ua ntej txog plaub lub hwj chim uas ua kev txiav txim raws li Vajtswv txoj kev tswj hwm nyob rau tiam kawg; tiam sis lub hwj chim uas phim lawv nyob rau tiam no tsis yog lub uas txuas caj ces ncaj qha los ntawm plaub lub hwj chim thaum ub ntawd. Cov raj xyu kev txom nyem ho tsis zoo li ntawd. Thaum Islam tshwm los hauv keeb kwm lawm, nws txoj kev raug tso tawm thiab raug cheem cia yeej txuas ncaj qha mus tsis tu ncua kom txog thaum nws raug tso tawm tag nrho thaum lub sijhawm pub neeg hloov siab lees txim xaus. Hais txog cov raj xyu kev txom nyem ntawd, “tus yuam sij” ntawm ‘kev tso tawm’ yog cim qhia los ntawm kev sib ntaus sib tua 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 point of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.

Cov tho kev tau txheeb xyuas raug lawm tias hnub tim 27 lub Xya Hli, xyoo 1299, yog hnub pib ntawm lub sijhawm ib puas tsib caug xyoos uas xaus rau hnub tim 27 lub Xya Hli, xyoo 1449, thiab hnub ntawd kuj yog hnub pib ntawm lub sijhawm peb puas cuaj caum ib xyoos thiab kaum tsib hnub uas xaus rau hnub tim 11 lub Yim Hli, xyoo 1840.

In the previous article, we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who on July 27, 1299, achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus, which was in the region of Nicomedia, close to the city of Nicomedia, a very important capital city in Roman and early Byzantine history.

Hauv tsab xov xwm dhau los, peb tau txheeb xyuas txog qhov kev vij puag lub nroog Nicomedia txij xyoo 1333 mus txog xyoo 1337 uas Sultan Orhan Gazi (tus tub ntawm Osman I, tus tsim tsa lub xeev Ottoman Beylik) tau ua, thaum nws coj tub rog mus vij puag lub nroog Nicomedia uas yog ib lub nroog tseem ceeb ntawm Byzantine. Qhov kev vij puag no yog qhov xaus ntawm txoj kev ua tsov ua rog tawm tsam Nicomedia uas tau pib txij thaum nws txiv Osman los lawm. Lub sijhawm ib puas tsib caug xyoo uas hais hauv Tshwmsim tshooj cuaj, nqe kaum tau pib rau lub Xya Hli tim 27, xyoo 1299, thiab vim hnub ntawd yog qhov pib ntawm ib zaj lus faj lem, yuav tsum nco ntsoov txog keeb kwm uas muaj feem xyuam nrog hnub pib ntawd. Osman I (tus tsim tsa caj ces vaj ntxwv Ottoman) yog Sultan Orhan Gazi txiv, tus uas tau txais ib qho kev yeej tseem ceeb thaum ntxov tawm tsam lub tebchaws faj tim huab tais Byzantine hauv Kev Sib Ntaus Sib Tua ntawm Bapheus rau lub Xya Hli tim 27, xyoo 1299; qhov kev sib ntaus sib tua ntawd tshwm sim hauv cheeb tsam Nicomedia, ze lub nroog Nicomedia, uas yog ib lub nroog peev tseem ceeb heev hauv keeb kwm ntawm Loos thiab ntawm Byzantine thaum chiv thawj.

Father and Son

Leej Txiv thiab Leej Tub

On July 27, 1299, Osman’s forces defeated a Byzantine army led by a local governor. The battle is considered one of the first major independent military successes of Osman after he had begun consolidating power in Bithynia (northwestern Anatolia). It marked an important step in the transition from a small Turkish beylik (tribal principality) to a rising power that would eventually challenge and conquer the Byzantine territories. That date marks the beginning of a period of growth for Islam that ultimately led to the establishment of the Ottoman Empire at the fall of Constantinople in 1453. Osman employed ghazi warriors (frontier raiders with Islamic motivation), and there began the formation of the ghazi frontier warriors into a more structured army that developed progressively from Osman and then on to his son, Orhan. Among other important elements of Osman’s legacy is that it allowed Islam to hold onto property, as opposed to the warfare of the ghazi warriors, whose disorganized hit-and-run tactics left them only the spoils of their victories, but never any territory.

Thaum lub Xya Hli tim 27, xyoo 1299, Osman cov tub rog tau ntaus yeej ib pab tub rog Byzantine uas ib tug tswv xeev hauv cheeb tsam ntawd coj. Luag suav tias qhov kev sib ntaus sib tua no yog ib qho ntawm Osman thawj cov kev yeej loj hauv kev ua rog uas nws ua tau yam ywj pheej, tom qab nws tau pib ua kom nws lub hwj chim ruaj khov hauv Bithynia (sab qaum teb hnub poob ntawm Anatolia). Qhov no yog ib kauj ruam tseem ceeb hauv txoj kev hloov ntawm ib lub beylik me me ntawm cov neeg Turkish (ib lub teb chaws uas ib tug thawj xeem kav) mus ua ib lub teb chaws uas muaj hwj chim loj hlob zuj zus thiab thaum kawg yuav tawm tsam thiab txeeb tau Byzantine tej thaj av. Hnub ntawd qhia txog qhov pib ntawm ib lub sijhawm uas Islam loj hlob zuj zus, uas thaum kawg tau coj mus rau kev tsim tsa lub Faj Tim Teb Chaws Ottoman thaum Constantinople poob rau luag tes xyoo 1453. Osman siv cov tub rog ghazi (cov tub rog tua nres raws ciam teb uas muaj kev ntseeg Islam ua lub zog txhawb siab), thiab thaum ntawd thiaj pib muab cov tub rog ghazi nyob raws ciam teb los teeb tsa ua ib pab tub rog uas muaj kev teeb tsa zoo dua, uas tau txhim kho zuj zus txij Osman tiam mus txog rau tiam ntawm nws tus tub, Orhan. Ib yam tseem ceeb ntxiv hauv tej uas Osman tau tso tseg rau tiam tom qab yog qhov uas nws ua rau Islam tuav tau tej cuab tam cia, txawv ntawm txoj kev ua rog ntawm cov tub rog ghazi, uas lawv cov tswv yim tua nres tas ces thim khiav yam tsis muaj kev teeb tsa tsuas ua rau lawv tau tej khoom uas txeeb tau thaum yeej rog xwb, tiam sis yeej tsis tau ib thaj av 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 (Orhan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Ib puas xyoo 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 tau coj mus rau kev tsim tsa Lub Tebchaws Ottoman ntawm txoj kev ceeb txom thib ob hauv Tshwmsim tshooj cuaj. Peb caug yim xyoo ntawm kev kov yeej Nicomedia zuj zus pib nrog ib tug txiv (Osman) thiab xaus nrog nws tus tub (Orhan). Lub sij hawm no qhia txog thawj kauj ruam ntawm kev sawv nce zuj zus ntawm ib lub thawjcoj haiv neeg mus txog rau ib lub tebchaws faj tim teb chaws.

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.

Lub sijhawm ib puas tsib caug xyoo txij lub Xya Hli tim 27, xyoo 1299, mus txog lub Xya Hli tim 27, xyoo 1449, suav nrog kev vij lub nroog tau plaub xyoos uas cim qhov kawg ntawm peb caug yim xyoo ntawd. Leej txiv Osman yog tus pib txeeb lub nroog Nicomedia, thiab txoj kev txeeb ntawd tau ua tiav los ntawm kev vij lub nroog tau plaub xyoos txij xyoo 1333 mus txog xyoo 1337—yog kev vij lub nroog uas Osman tus tub tau ua.

When the one hundred and fifty years ended on July 27, 1449, the Byzantine emperor Constantine the eleventh, or the last Constantine of eastern Rome, sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449, four years later in 1453, Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.

Thaum lub sijhawm ib puas tsib caug xyoo xaus rau lub Xya Hli tim 27, xyoo 1449, tus huab tais Byzantine Constantine tus Kaum Ib, lossis tus Constantine kawg ntawm Loos Sab Hnub Tuaj, tau thov kev tso cai ntawm cov neeg Turks kom tau nce lub zwm txwv. Txij hnub ntawd mus txog thaum Constantinople raug txeeb tau yog plaub xyoos. Plaub xyoos ntawd xaus rau qhov kev vij ntaus Constantinople, thiab tus Constantine kawg tuag thaum muaj qhov kev vij ntaus ntawd. Kev sawv los muaj hwj chim ntawm Islam muaj thawj peb caug yim xyoo ntawm zaj lus faj lem txog ib puas tsib caug xyoo ua lub cim sawv cev, uas thaum kawg xaus rau ib qho kev vij ntaus uas kav plaub xyoos. Thaum lub sijhawm ib puas tsib caug xyoo xaus, Islam twb sawv los muaj hwj chim txog theem uas Loos Sab Hnub Tuaj raug txo meej mom los ntawm lub hwj chim uas cov neeg Turks muaj thaum ntawd. Txij thaum raug txo meej mom rau lub Xya Hli tim 27, xyoo 1449, plaub xyoos tom qab ntawd, yog xyoo 1453, Constantinople raug txeeb tau los ntawm kev vij ntaus. Qhov kawg ntawm thawj peb caug yim xyoo muaj ib qho kev vij ntaus ua lub cim qhia, thiab kev tsim tsa lub Faj Tim Teb Chaws Ottoman muaj ib qho kev vij ntaus ua lub cim qhia.

38 and 40

38 thiab 40

The number thirty-eight as a symbol as set forth by Moses in Deuteronomy represents the last thirty-eight years of the judgment of forty years’ wandering in the wilderness. Therefore, the number thirty-eight, as a symbol, possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299, and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and in 1331, thirty years later, his son took the capital city, named Nicaea, a former Roman capital city.

Tus lej peb caug yim uas siv ua cim, raws li Mauxes tau teev tseg hauv phau 2 Kevcai, sawv cev rau peb caug yim xyoo kawg ntawm txoj kev txiav txim kom mus ncig hauv tebchaws moj sab qhua tau plaub caug xyoo. Yog li ntawd, tus lej peb caug yim, thaum siv ua cim, muaj feem xyuam nrog tus lej plaub caug. Osman txeeb tau cheeb tsam Nicomedia hnub tim 27 lub Xya Hli xyoo 1299, thiab peb caug yim xyoo tom qab ntawd nws tus tub txeeb tau lub tuam ceeb nroog ntawm cheeb tsam ntawd. Cheeb tsam ntawd thiab lub tuam ceeb nroog ntawd puav leej hu ua Nicomedia. Cov kws tshawb fawb txog keeb kwm txheeb xyuas tias qhov kev sib ntaus sib tua no yog thawj kauj ruam ntawm ‘ob’ kauj ruam uas cim qhia txog qhov pib kiag ntawm lub faj tim teb chaws Ottoman txoj kev sawv los. Kauj ruam thib ob uas keeb kwm tau txheeb tseg yog kev sib ntaus sib tua ntawm Nicaea xyoo 1301. Nyob ntawd, leej txiv Osman txeeb tau cheeb tsam hu ua Nicaea, thiab thaum xyoo 1331, uas yog peb caug xyoo tom qab ntawd, nws tus tub txeeb tau lub tuam ceeb nroog hu ua Nicaea, uas yav tas los yog ib lub tuam ceeb nroog 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 are represented in July 27, 1299, and 1301. Those first two steps of Islam rising are marked by military campaigns that begin with the father conquering the territory and the son conquering the capital of the territory at the end. When the two capitals fell, they fell at a siege. Both capitals were at some point capitals of eastern Rome.

Hais txog xyoo 1299 thiab kev sib ntaus sib tua ntawm Nicomedia, uas yog thawj kauj ruam ntawm ob kauj ruam ntawd, kauj ruam thib ob tau tshwm sim ob xyoos tom qab, thaum xyoo 1301. Xyoo 1299 yog ib lub cim sawv cev rau peb caug yim, thiab ob xyoos tom qab (plaub caug), leej txiv txeeb tau thaj av ntawm Nicaea. Cov kev sib raug ntawm peb caug yim thiab plaub caug, thaum haiv neeg Yixayee thaum ub sawv los txeeb lub tebchaws uas tau cog lus tseg, muaj hnub tim 27 lub Xya Hli, xyoo 1299, thiab xyoo 1301 ua cov cim sawv cev. Thawj ob kauj ruam ntawm Islam txoj kev sawv los ntawd muaj cov kev tawm tub rog ua cim, uas pib ntawm leej txiv txeeb tau thaj av thiab xaus ntawm tus tub txeeb tau lub tuam nroog ntawm thaj av ntawd. Thaum ob lub tuam nroog ntawd poob, ob lub puav leej poob thaum raug vij ntaus. Ob lub tuam nroog ntawd puav leej tau ua lub tuam nroog ntawm Loos Sab Hnub Tuaj nyob rau ib lub sijhawm yav dhau los.

July 27, 1299, and 1301 reach their conclusion on August 11, 1840, representing the history of 1838, when Litch first published his view and prediction of the three-hundred-and-ninety-one-year-and-fifteen-day prophecy that would ultimately be fulfilled on August 11, 1840. The two steps of rising up for the Millerites were the years 1838 and 1840.

Hnub tim 27 lub Xya Hli xyoo 1299 thiab xyoo 1301 los txog qhov xaus rau hnub tim 11 lub Yim Hli xyoo 1840, sawv cev rau keeb kwm ntawm xyoo 1838, thaum Litch xub luam tawm nws txoj kev xav thiab kev qhia ua ntej txog zaj lus faj lem uas kav peb puas cuaj caum ib xyoos thiab kaum tsib hnub, uas thaum kawg yuav muaj tiav rau hnub tim 11 lub Yim Hli xyoo 1840. Ob kauj ruam ntawm kev sawv los rau cov Millerites yog xyoo 1838 thiab xyoo 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.

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.

Qhov pib ntawm txoj kev sawv ntawm Islam nrog Osman thaum Lub Xya hli ntuj 27, 1299, pib ib lub sijhawm peb caug yim xyoo uas xaus rau ib txoj kev kawv ib ncig plaub xyoos hauv 1337. Lub Xya hli ntuj 27, 1299 yog thawj ntawm ob kauj ruam uas cov neeg sau keeb kwm txheeb qhia tias yog qhov pib ntawm txoj kev sawv ntawm Lub Tebchaws Ottoman, thiab kauj ruam thib ob yog 1301. Ob kauj ruam ntawm cov rog sib tua ntawm Nicomedia thiab Nicaea hauv 1299 thiab 1301 yog qauv piv txwv ntawm 1838 thiab 1840. Qhov pib ntawm txoj 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 capital in 330, remaining so until 1453. Nicomedia and Nicaea typify the fall of Constantinople; all fell from Islamic sieges that marked the conclusion of a campaign where Islam first took control of the territory and thereafter took the capital city.

Hauv keeb kwm ntawm nyias lub nroog, Nicomedia thiab Nicaea puav leej tau ua lub peev ntawm lub teb chaws Loos sab hnub tuaj ib ntus. Tau kawg, thaum kawg Constantinople tau los ua lub peev ntawm sab hnub tuaj xyoo 330, thiab ua lub peev ntawd mus txog xyoo 1453. Nicomedia thiab Nicaea ua qauv qhia txog Constantinople txoj kev poob; cov nroog no puav leej poob vim tej kev vij nroog ntawm Islam uas ua cim qhia qhov xaus ntawm ib qho kev tawm tsam ua rog, uas Islam xub txeeb tau thaj av ntawd los tswj thiab tom qab ntawd mam txeeb tau lub nroog uas yog lub peev.

The first siege of four years from 1333 unto 1337 represents the four years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years and fifteen days later, Islam is restrained as the Millerites ‘rise’ under the prophetic power represented in the characteristics ‘thirty-eight and forty’ as represented in the alpha history of July 27, 1299, and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers are represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.

Qhov kev vij thawj zaug uas kav plaub xyoos txij xyoo 1333 mus txog xyoo 1337 ua cim qhia txog plaub xyoos txij xyoo 1449 mus txog xyoo 1453, thaum txoj lus faj lem xaus. Peb puas cuaj caum ib xyoos thiab kaum tsib hnub tom qab ntawd, Islam raug tswj cia thaum cov Millerites ‘sawv los’ nyob hauv qab lub hwj chim ntawm txoj lus faj lem uas cov yam ntxwv ‘peb caug yim thiab plaub caug’ ua cim qhia txog, raws li tau ua cim qhia hauv keeb kwm alpha ntawm Lub Xya Hli tim 27, xyoo 1299, thiab Lub Xya Hli tim 27, xyoo 1449. Kev sawv los ntawm Islam thiab kev sawv los ntawm Vajtswv cov tub xa xov hauv tiam kawg yog qhia los ntawm ib lub cim zauv uas tsim los ntawm txoj kev sib raug ntawm cov zauv 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

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

Lub sijhawm txij thaum Constantine tus thib ib (tus Loj) faib lub faj tim teb chaws mus txog rau Constantine tus kawg sawv cev rau keeb kwm raws li lus faj lem ntawm Loos sab hnub tuaj. Vim li ntawd, ib leej txiv thiab ib tug tub hauv lus faj lem lossis hauv kev ua cim yog cov cim qhia lub sijhawm raws li lus faj lem no, raws li nkawd lub npe sawv cev, txawm hais tias Constantine tus thib kaum ib tsis yog Constantine tus Loj tus xeeb leej xeeb ntxwv ncaj qha raws roj ntsha. Constantine tus thib ib thiab Constantine tus kawg kuj sawv cev ua cov cim alpha thiab omega hauv lus faj lem, thiab leej txiv (alpha) xaiv Constantinople ua lub nroog peev, hos tus tub (omega) tuag thaum lub nroog raug vij, uas yog thaum Constantinople tsis ua lub nroog peev lawm. Lub sijhawm raws li lus faj lem ntawm Loos sab hnub tuaj muaj Constantine tus thib ib thiab Constantine tus kawg ua cov cim qhia. Lub sijhawm 150 xyoo uas pib rau hnub tim 27 lub Xya Hli xyoo 1299 suav nrog ib ntu 38 xyoo thiab xaus nrog ib qho kev vij lub nroog uas kav 4 xyoo. Qhov kev vij lub nroog ntawd ua lub cim qhia ua ntej txog lub sijhawm txij xyoo 1449 mus txog xyoo 1453. Kev ua tsov rog txeeb Nicomedia pib thaum ib thaj av raug txeeb tau thiab xaus thaum lub nroog peev ntawm thaj av ntawd raug txeeb tau. Ib yam li Constantine tus thib ib thiab Constantine tus kawg, kev txeeb Nicomedia pib nrog ib leej txiv (tus thib ib) 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, “no longer.”

Tus yawm 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 los txog xyoo 1453. Nyob hauv ib puas tsib caug xyoo ntawm nqe kaum cov “tsib lub hlis,” qhov pib thiab qhov xaus tib si muaj ib lub sij hawm plaub xyoos. Ob lub sij hawm plaub xyoos ntawd txuas nrog qhov xaus ntawm peb puas cuaj caug ib xyoos thiab kaum tsib hnub, uas cim ib lub sij hawm plaub xyoos txij xyoo 1840 mus txog 1844 thaum Khetos yuav ci “tag nrho lub ntiaj teb nrog nws lub hwjchim ci ntsa iab.” Xyoo 1844, lub sij hawm yaj saub tsis raug siv lawm, rau qhov sij hawm yuav “tsis muaj 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 has been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023, until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points—“keys.”

Tus qauv faj lem uas rov tshwm zoo ib yam ntawm ntau theem, txij hnub tim 31 lub Kaum Ob Hlis xyoo 2023 mus txog cov pob hluav taws ntawm Nashville, tau raug ua qauv qhia los ntawm peb ntu sijhawm faj lem uas ib ntu ntev plaub xyoos, thiab peb ntu ntawd puavleej sib dhos nrog lub sijhawm muab lub cim nias txij 9/11 mus txog txoj kevcai Hnub Ib. Yog li ntawd, plaub tug timkhawv qhia meej txog ntu keebkwm txij hnub tim 31 lub Kaum Ob Hlis xyoo 2023 mus txog qhov kev tawm tsam Nashville, thiab kev sib ntaus sib tua ntawm Nineveh yog “tus yawm sij” rau cov timkhawv no txhua tus. 1333, 1449, 1840 thiab 9/11 puavleej yog tej lub caij hloov tseem ceeb—“cov yawm 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 conquerings included a siege.

Tom qab Diocletian tau los ua huab tais xyoo 284 lawm, xyoo 293 nws tau xaiv Nicomedia ua lub nroog peev sab hnub tuaj ntawm lub Faj Tim Teb Chaws Loos, thaum nws muab lub faj tim teb chaws faib raws txoj cai ua Sab Hnub Tuaj thiab Sab Hnub Poob, thiab tsim txoj kev tswj hwm los ntawm plaub tus kav teb chaws hu ua Tetrarchy. Nicomedia tau ua lub nroog peev tseem ceeb rau kev tswj hwm thiab kev ua tub rog hauv Sab Hnub Tuaj tau ntau caum xyoo. Constantine tus Loj tau siv lub nroog ntawd ua nws lub hauv paus ua ntej nws txiav txim siab tsim lub nroog peev tshiab ntawm Byzantium uas nyob ze ntawd (uas nws muab hloov npe ua Constantinople xyoo 330). Txawm tias Constantinople twb dhau los ua lub nroog peev tseem ceeb tshaj plaws lawm los, Nicomedia tseem yog ib lub chaw loj tseem ceeb hauv cheeb tsam, nyob rau qhov chaw zoo rau fab tub rog ntawm ntug dej Hiav Txwv Marmara sab hnub tuaj. Yog li ntawd, txawm Nicomedia tsis yog lub nroog peev mus tas li ib yam li Loos lossis Constantinople los, nws yeej raug tsa raws cai ua lub nroog peev sab hnub tuaj nyob rau ib ntu tseem ceeb ntawm kev hloov pauv hauv Loos zaj keeb kwm. Thaum pib lub sijhawm ib puas tsib caug xyoo ntawd, ib lub nroog peev ntawm Loos Sab Hnub Tuaj raug txeeb tau, thiab thaum lub sijhawm ntawd xaus, ib lub nroog peev ntawm Loos Sab Hnub Tuaj raug txeeb tau. Ob qho kev txeeb tau ntawd puav leej muaj kev muab tub rog vij thaiv lub nroog.

Diocletian

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

Huab tais Diocletian tau tsa lub nroog Nicomedia ua lub nroog peev sab hnub tuaj ntawm lub Faj Tim Tebchaws Loos raws cai thaum nws pib siv txoj kev tswj hwm Tetrarchy nyob rau xyoo 293. Txoj kev tswj hwm Tetrarchy muab lub tebchaws faib ua ob feem, yog sab hnub poob thiab sab hnub tuaj; ob sab puav leej muaj ib tug huab tais qib siab (Augustus) thiab ib tug huab tais qib qis (Caesar), ua ke muaj plaub tug raws li lo lus ‘tetrarchy’ lub ntsiab.

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 the Edict of Milan was issued, legalizing Christianity and effectively ending the Tetrarchy, the system of four coordinated rulers collapsed into a struggle between two main powers (Constantine in the West and Licinius in the East). The legal division, which ushered in a collapse, represents a twenty-year period from division to division, and both divisions precipitated a collapse of the system.

Txoj kev faib raws txoj cai uas Diocletian tau ua xyoo 293 tau tawg vim kev tsov rog sab hauv uas tshwm sim tom qab ntawd thiab kav mus txog thaum tshaj tawm Tsab Cai Tshaj Tawm ntawm Milan xyoo 313. Thaum tshaj tawm Tsab Cai Tshaj Tawm ntawm Milan, uas ua rau kev ntseeg Khetos raug cai thiab ua rau txoj kev kav plaub leeg hu ua Tetrarchy xaus mus tiag tiag, txoj kab ke uas muaj plaub tus thawj kav sib koom tes tswj hwm tau vau mus ua kev sib txeeb ntawm ob tog hwj chim loj (Constantine nyob Sab Hnub Poob thiab Licinius nyob Sab Hnub Tuaj). Txoj kev faib raws txoj cai, uas tau coj kev vau los, sawv cev rau lub sij hawm nees nkaum xyoo txij ntawm ib zaug faib mus rau lwm zaus faib, thiab ob zaug kev faib ntawd puav leej tau ua rau txoj kab ke vau.

The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Nero marks the beginning of persecution and typifies the final persecution of the latter days. That final persecution continues until the close of probation, when the papal power comes to its end with none to help. Thus the first period of persecution began with the burning of Rome and the last persecution ends with the burning of Rome.

Lub koom txoos Xamawna pib nrog Nero hauv xyoo 64 thaum Nero siv qhov hluav taws loj ntawm Loos los tsim txom cov Khixatia, uas Nero tau liam tias yog lawv pib qhov hluav taws ntawd. Nero cim qhov pib ntawm kev tsim txom thiab yog tus piv txwv txog qhov kev tsim txom kawg ntawm hnub nyoog kawg. Qhov kev tsim txom kawg ntawd txuas mus txog thaum kaw lub sijhawm txiav txim siab, thaum lub hwj chim papas los txog nws qhov kawg yam tsis muaj leejtwg pab tau. Yog li ntawd, thawj lub sijhawm ntawm kev tsim txom pib nrog kev kub hnyiab ntawm Loos, thiab kev tsim txom kawg 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, whom Nero accused of starting the fire. Two hundred and fifty years later it ended in 313 with the Edict of Milan. The “edict” is the ending of a twenty-year period that began with Diocletian’s legal division, and it was also the end of the two hundred and fifty years of Smyrna that began with Nero. The two hundred and fifty years of persecution represented by the church of Smyrna and Nero included the ten years of the very worst persecution brought about by Diocletian. That ten years of persecution was the last half of twenty years of Diocletian that began with his legal division of the empire in 293. From the legal division into east and west by Diocletian in 293 began a twenty-year period that was made up of two ten-year periods.

Pawg ntseeg Smyrna pib nrog Nero nyob rau xyoo 64, thaum Nero siv qhov hluav taws kub loj hauv Rome los tsim txom cov Khixatia, uas Nero liam tias yog cov zes hluav taws ntawd. Ob puas tsib caug xyoo tom qab ntawd, nws xaus rau xyoo 313 nrog Tsab Cai Tshaj Tawm ntawm Milan. “Tsab cai tshaj tawm” ntawd yog qhov xaus ntawm ib ncua sijhawm nees nkaum xyoo uas pib nrog Diocletian txoj kev faib raws txoj cai, thiab kuj yog qhov xaus ntawm Smyrna lub sijhawm ob puas tsib caug xyoo uas pib nrog Nero. Lub sijhawm ob puas tsib caug xyoo ntawm kev tsim txom uas pawg ntseeg Smyrna thiab Nero sawv cev rau ntawd suav nrog kaum xyoo uas muaj kev tsim txom hnyav tshaj plaws uas Diocletian ua rau tshwm sim. Kaum xyoo ntawm kev tsim txom ntawd yog ib nrab tom kawg ntawm Diocletian lub sijhawm nees nkaum xyoo uas pib thaum nws faib lub faj tim teb chaws raws txoj cai xyoo 293. Txij thaum Diocletian faib lub faj tim teb chaws raws txoj cai ua sab hnub tuaj thiab sab hnub poob xyoo 293 los, ib ncua sijhawm nees nkaum xyoo tau pib, uas muaj ob ncua sijhawm kaum xyoo nyob hauv.

Diocletian legally divided the empire into east and west, thus typifying the prophetic division accomplished by Constantine. Diocletian’s division was east and west, but it consisted of two rulers in the east and two rulers in the west. One primary and one secondary ruler for each area. On February 24, 303, Diocletian issued the first of several ‘edicts’ against Christians, marking the start of the Great Persecution (also called the Diocletianic Persecution), the most severe and widespread persecution of Christians in the Roman Empire.

Diocletian tau muab lub tebchaws faib raws txoj cai ua sab hnub tuaj thiab sab hnub poob, yog li ntawd thiaj ua tus qauv piv txwv txog qhov kev faib uas tau hais tseg hauv tej lus faj lem thiab uas Constantine tau ua kom tiav. Txoj kev faib ntawm Diocletian yog faib ua sab hnub tuaj thiab sab hnub poob, tiamsis muaj ob tug thawj kav nyob sab hnub tuaj thiab ob tug thawj kav nyob sab hnub poob. Ib sab twg muaj ib tug thawj kav loj thiab ib tug thawj kav theem ob. Thaum lub Ob Hlis Ntuj hnub tim 24, xyoo 303, Diocletian tau tshaj tawm thawj tsab ntawm ob peb tsab ‘kevcai txib’ uas tawm tsam cov ntseeg Yexus, uas yog qhov pib ntawm Kev Tsim Txom Loj (uas kuj hu ua Kev Tsim Txom Los Ntawm Diocletian), yog qhov kev tsim txom cov ntseeg Yexus uas hnyav tshaj plaws thiab nthuav dav tshaj plaws hauv lub tebchaws Loos.

And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. Revelation 2:8–11.

Thiab cia li sau rau tus tim tswv ntawm pawg ntseeg hauv Smyrna tias: Tus uas yog tus thawj thiab tus kawg, tus uas twb tuag lawm thiab rov muaj txojsia nyob, hais li no: Kuv paub koj tej haujlwm, koj tej kev txom nyem, thiab koj txojkev pluag (tiamsis koj nplua nuj), thiab kuv paub tej lus tuam mom ntawm cov uas hais tias lawv yog neeg Yudais, tiamsis lawv tsis yog; lawv yog Xatas lub tsev sablaj. Tsis txhob ntshai ib yam ntawm tej kev txom nyem uas koj yuav raug: saib maj, dab Ntxwg Nyoog yuav muab nej qee leej kaw rau hauv tsev lojcuj, kom nej raug sim siab; thiab nej yuav raug kev txom nyem kaum hnub: koj cia li muab siab npuab mus txog thaum tuag, thiab kuv yuav muab ib lub mom koob meej uas yog txojsia rau koj. Tus uas muaj pob ntseg, cia nws mloog tej uas tus Ntsuj Plig hais rau cov pawg ntseeg; tus uas kov yeej yuav tsis raug kev puas tsuaj los ntawm txojkev tuag zaum ob li. Tshwmsim 2:8–11.

The Great Persecution continued under Diocletian’s successors (especially Galerius) until 313, when it ended at the Edict of Milan. Nero is the alpha symbol of persecution that typified Diocletian as the omega persecution of the prophetic period represented by the church of Smyrna. The persecution concluded with a political marriage and a treaty between Constantine of the west and Licinius of the east. In February 313, Constantine and Licinius met in Milan and issued the Edict of Milan, which granted religious tolerance to Christians (and others) across the empire. To strengthen their political alliance, Licinius married Constantia (Constantine’s half-sister) during or around this meeting. This marriage was a classic Roman political alliance—sealing the agreement between the two emperors and helping stabilize the empire temporarily after years of civil war. The alliance did not last long. Constantine and Licinius later fought each other, and Constantine defeated Licinius in 324, becoming the sole ruler.

Kev Tsim Txom Loj tseem txuas ntxiv thaum cov uas los kav tom qab Diocletian (tshwj xeeb yog Galerius) tuav lub hwj chim mus txog xyoo 313, thaum Tsab Cai Tshaj Tawm ntawm Milan muab qhov kev tsim txom ntawd xaus. Nero yog lub cim alpha ntawm kev tsim txom, ua tus qauv piv qhia txog Diocletian qhov kev tsim txom uas yog omega ntawm lub caij nyoog hauv lus faj lem uas pawg ntseeg Smyrna sawv cev rau. Qhov kev tsim txom xaus nrog ib txoj kev sib yuav rau lub hom phiaj nom tswv thiab ib daim ntawv cog lus ntawm Constantine uas kav sab hnub poob thiab Licinius uas kav sab hnub tuaj. Thaum lub Ob Hlis xyoo 313, Constantine thiab Licinius tau sib ntsib hauv Milan thiab tshaj tawm Tsab Cai Tshaj Tawm ntawm Milan, uas tso cai rau cov Khixatia (thiab lwm tus) coj lawv txoj kev ntseeg thoob plaws lub faj tim teb chaws. Kom txhawb nkawd txoj kev sib koom tes rau fab nom tswv kom ruaj khov, Licinius tau yuav Constantia (Constantine tus muam uas koom ib leej niam los sis ib leej txiv xwb) thaum lub rooj sib ntsib no los sis ze lub sij hawm ntawd. Txoj kev sib yuav no yog ib txoj kev sib koom tes rau fab nom tswv raws li Loos tus qauv uas ib txwm muaj—ua kom ob tug huab tais qhov kev pom zoo ruaj khov thiab pab kom lub faj tim teb chaws nyob ruaj khov ib ntus tom qab muaj kev ua tsov ua rog hauv lub teb chaws tau ntau xyoo. Txoj kev sib koom tes ntawd kav tsis ntev. Tom qab ntawd Constantine thiab Licinius tau sib ntaus sib tua, thiab Constantine kov yeej Licinius xyoo 324, ces nws los ua tib tug kav.

From Nero to Constantine, the prophetic period of Smyrna of two hundred and fifty years was accomplished, and in 313 the church of Pergamos, the church of compromise, began, ending with the church of Thyatira in 538. The two hundred and fifty years of Smyrna represented a period of persecution, and in the ending of the overall period, Diocletian's persecution fulfilled Revelation’s “ten days” (ten years) where the worst period of persecution represents a fractal of the overall period. The ten years are a fractal of the two hundred and fifty years. Those ten years represent the omega of Nero’s persecution, and at their conclusion the omega division of the empire into east and west.

Txij Nero mus txog Constantine, lub sijhawm ob puas tsib caug xyoo ntawm Smyrna raws li lus faj lem tau puv lawm, thiab xyoo 313 pawg ntseeg Pergamos, uas yog pawg ntseeg uas nyoo kom sib haum, tau pib thiab xaus thaum txog pawg ntseeg Thyatira xyoo 538. Ob puas tsib caug xyoo ntawm Smyrna ntawd sawv cev rau ib lub sijhawm uas muaj kev tsim txom, thiab nyob rau ntu kawg ntawm lub sijhawm tag nrho ntawd, kev tsim txom uas Diocletian ua tau ua rau phau Tshwmsim cov lus hais txog “kaum hnub” (kaum xyoo) muaj tiav; lub sijhawm uas muaj kev tsim txom hnyav tshaj plaws ntawd sawv cev rau ib feem me uas muaj tib tug qauv li lub sijhawm tag nrho. Kaum xyoo ntawd yog ib feem me uas muaj tib tug qauv li ob puas tsib caug xyoo ntawd. Kaum xyoo ntawd sawv cev rau qhov omega ntawm kev tsim txom uas Nero ua, thiab thaum kaum xyoo ntawd xaus, ces yog qhov kev faib lub tebchaws faj tim tebchaws ua sab hnub tuaj thiab sab hnub poob hauv theem omega.

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

Xab Npias Koom Txoos nyob Xamivna pib thaum lub nroog Loos raug kub hnyiab xyoo 64 thiab xaus ob puas tsib caug xyoo tom qab, xyoo 313, nrog Txoj Cai Milan thiab kev sib yuav nom tswv ntawm sab hnub tuaj thiab sab hnub poob. Lub kaum-xyoo qauv me me ntawm kev tsim txom pib xyoo 303 thiab xaus xyoo 313 nrog Txoj 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 kov yeej Licinius ntawm sab hnub tuaj thiab los ua tus kav ib leeg ntawm Loos. Kev sib nrauj raws li yaj saub xyoo 324 los peb xyoos tom qab thawj txoj cai Hnub Caiv xyoo 321.

The seventeen years from 313 unto 330 identify a political marriage, and the end of the persecution represented by Smyrna and Nero, and the beginning of the church of compromise represented by Pergamos. The beginning of Pergamos in 313 at the marriage was followed by the beginning of the persecution that began at the first Sunday law in 321. That was followed by the prophetic divorce of 324, which brought east and west into one empire under Constantine. Six years later in 330, the division into east and west was prophetically repeated. The seventeen years represent the alpha period of the church of Pergamos that would continue until the church of Thyatira arrived in prophetic history in 538. That alpha period would represent an omega history at the end of the period from 330 unto 538. The omega history of Pergamos represents the period of 496, 508 and 533.

Lub sijhawm kaum xya xyoo txij xyoo 313 mus txog xyoo 330 cim qhia txog ib txoj kev sib yuav fab kev nom kev tswv, qhov xaus ntawm txoj kev tsim txom uas Smyrna thiab Nero sawv cev rau, thiab qhov pib ntawm pawg ntseeg uas nyoo kom muaj kev sib haum, uas Pergamos sawv cev rau. Tom qab qhov pib ntawm Pergamos hauv xyoo 313 thaum muaj txoj kev sib yuav ntawd, txoj kev tsim txom tau pib thaum muaj thawj txoj cai lij choj txog hnub Chiv hauv xyoo 321. Tom qab ntawd muaj txoj kev sib nrauj raws li lus faj lem hauv xyoo 324, uas muab sab hnub tuaj thiab sab hnub poob los koom ua tib lub faj tim tebchaws hauv qab Constantine txoj kev kav. Rau xyoo tom qab ntawd, hauv xyoo 330, txoj kev faib ua sab hnub tuaj thiab sab hnub poob tau rov tshwm dua raws li lus faj lem. Kaum xya xyoo ntawd sawv cev rau lub caij Alafas ntawm pawg ntseeg Pergamos uas yuav txuas ntxiv mus txog thaum pawg ntseeg Thyatira tshwm los hauv keeb kwm raws li lus faj lem hauv xyoo 538. Lub caij Alafas ntawd yuav sawv cev rau ib ntu keeb kwm Aumenkas thaum xaus lub sijhawm txij xyoo 330 mus txog xyoo 538. Keeb kwm Aumenkas ntawm Pergamos sawv cev rau lub sijhawm 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 457 BC, the starting point of the 2300 years of Daniel eight and verse fourteen, which is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.

Ptolemy ntawm kev sib ntaus sib tua ntawm Raphia tau kav “xya kaum xya xyoo,” thiab muaj “xya kaum xya xyoo” nyob nruab nrab ntawm kev sib ntaus sib tua ntawm Raphia thiab kev sib ntaus sib tua ntawm Panium. Cov xya kaum xya xyoo ntawd raws li lub cim yaj saub sib haum nrog cov xya kaum xya xyoo txij xyoo 313 mus txog 330. Nero ob puas tsib caug xyoo ntawm Smyrna tau coj mus rau thawj xya 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 457 BC, uas yog lub chaw pib ntawm 2300 xyoo hauv Daniyees yim thiab nqe kaum plaub, uas 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 ntawm Bible prophecy 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 neeg tho kev tsis tau pom tias muaj ib lub sijhawm thib ob uas ntev ib puas tsib caug xyoo nyob hauv Tshwmsim tshooj cuaj. Lawv txoj kev nkag siab ntawd ua lub hauv paus uas “qhov kaj tshiab” hauv Tshwmsim tshooj cuaj raug txhim tsa rau saum. Qhov kaj ntawd raug qhib los ntawm “tus yuam sij” ntawm kev sib ntaus sib tua ntawm Nineveh. “Tus yuam sij” ntawd pab kom tus uas kawm txog tej lus faj lem paub txog txhua lub nceeg vaj hauv tej lus faj lem ntawm phau Vajlugkub uas raug muab nthuav qhia hauv Daniyee thiab Tshwmsim: Npanpiloo, Medo-Pexia, Kilis, cov faj tim tebchaws Seleucid thiab Ptolemaic, thiab lub nceeg vaj ntawm Mohammed; thiab qhov tseem ceeb dua, nws hajyam ua kom lub faj tim tebchaws Loos tshwm meej los ntawm kev txheeb qhia txoj kev sawv los thiab txoj kev poob, tsis yog ntawm Loos xwb, tiamsis kuj yog ntawm cov nceeg vaj Loos sab hnub tuaj thiab sab hnub poob, nrog rau Tebchaws Meskas (tus cev lus cuav), lub hwj chim kav ntawm Vaj Qhia (tus tsiaj nyaum) thiab Lub Koom Haum Tebchaws Koom Tes (tus zaj). Txhua txoj kev sawv los thiab txoj kev poob ntawm cov nceeg vaj no puavleej ua timkhawv txog tej kev txav mus los ntawm tus zaj, tus tsiaj nyaum thiab tus cev lus cuav uas thaum kawg coj lub ntiajteb mus rau Armageddon. Txoj kev txav ntawd raug muab nthuav qhia hauv rau nqe kawg ntawm Daniyee tshooj kaum ib, thiab qhov pib ntawm txoj kev txav ntawd raug muab nthuav qhia hauv zaj keeb kwm uas zais nyob hauv 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.