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.
“Isi” nke na-anọchi anya agha Nineveh n’ime Mkpughe isi nke itoolu mezuru site n’akụkọ ihe mere eme nke wetara oge ntụgharị, nke n’ezie bụ ihe isi na-eme. Ihe m na-ekwupụta bụ na agha Nineveh abụghị naanị isi akụkọ ihe mere eme nke gosiri mbilite nke Islam, kama na ọ bụkwa isi amụma. Ike na usoro amụma dị n’ime agha ahụ na-eweta ahịrị alaeze nile nke amụma Bible, dịka e si depụta ha n’ime Daniel na Mkpughe, ka ha kwekọọ n’usoro otu na isi nke iri na otu nke Daniel. N’ime ime nke a, ọ na-ekwe ka alaeze ndị ahụ nile gbaa ama banyere amaokwu isii ikpeazụ nke Daniel isi nke iri na otu, ma nke ka mkpa—imeghe akụkọ ihe mere eme zoro ezo nke mpụga nke amaokwu nke iri anọ.
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.
Aga m enye gị mkpịsị ugodo nile nke alaeze eluigwe: ihe ọ bụla ị ga-ekekọta n’ụwa, a ga-ekekọta ya n’eluigwe: ihe ọ bụla ị ga-atọpụ n’ụwa, a ga-atọpụ ya n’eluigwe. Matiu 16:19.
The Release and Rise of the Kingdom of Mohammed
Ntọhapụ na Ibulite Alaeze 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.
Agha Nineveh n’afọ 627 kpọpụtara mmalite nke afọ iri ikpeazụ nke ike ndị Peshia, nke e meriri site n’aghụghọ agha nke Rom, nke ejikọrọ ya na igwe ojii nke nlekọta Chineke. Ọ kpọpụtara ebe mgbanwe ahụ, ebe ìgwè ndị Alakụba nke Mohammed malitere ibili. Agha ahụ wepụrụ ihe mgbochi nke dịrị adị, ihe mgbochi nke, n’ihe gbasara echiche, gaara anọgide, ma ọ bụrụ na Rom na Peshia ha abụọ jigidere ike ha. Ma ha emeghị otú ahụ.
Restraint and Release
Njide na Ntọhapụ
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.
N’ihe nnọchianya amụma nke Islam, anyị na-ahụ igbochi na ntọhapụ nke Islam site n’oge mbụ e webatara ya n’Akwụkwọ Nsọ, dịka Sera mere ka Abraham gbochie Hega na 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.
Sarai wee sị Abram, Ka mmehie m dịkwasị gị: enyewo m odibo nwaanyị m n’obi gị; ma mgbe ọ hụrụ na ọ dị ime, e lelịrị m n’anya ya: ka Onyenwe anyị kpee ikpe n’etiti mụ na gị. Ma Abram wee sị Sarai, Lee, odibo nwaanyị gị dị n’aka gị; mee ya dịka ọ dị gị mma. Ma mgbe Sarai mesoro ya ihe ike, ọ gbapụrụ n’ihu ya. Jenesis 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.
Ọbụna tupu ihe ahụ eme, ihe mere e ji webata Hega n’akụkọ amụma ahụ bụ na Onyenwe anyị “egbochiela” Sera ịmụ nwa.
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.
Ugbu a, Seraị, nwunye Ebram, amụtaghị ya ụmụ: ma o nwere odibo nwanyị, onye Ijipt, nke aha ya bụ Hega. Seraị wee sị Ebram, Lee ugbu a, Onyenwe anyị egbochila m ịmụ nwa: biko, gakwuuru odibo m nwanyị; o nwere ike ịbụ na m ga-esi n’aka ya nweta ụmụ. Ebram wee gee ntị n’okwu Seraị. Jenesis 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.
“Igodo” nke Mkpughe isi nke itoolu e nyere Mohammed, nke agha Nineveh mezuru n’ụzọ sochirinụ, na-anọchi anya iwepụ “mgbochi” e tinyere n’ebe Islam nọ n’oge ọbụla n’akụkọ ihe mere eme amụma.
“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.
“Ndị mmụọ ozi na-ejide ifufe anọ ahụ, nke e ji ịnyịnya iwe na-achọ ịgbapụ ma gbaa ọsọ gafee ihu ụwa dum nọchianya, na-eburu mbibi na ọnwụ n’ụzọ ya.” 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.
A na-anọchi anya “ibili na ida” nke alaeze Mohammed, ọ bụghị nke ukwuu dịka ibili na ida, kama dịka ‘ntọhapụ’ na ‘mgbochi’. Mgbe a tọhapụrụ Islam n’amụma, e ji agha Nineveh kọwaa ntọhapụ ahụ.
Only the Woes
Naanị Ahụhụ ndị ahụ
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.
N’ime opi asaa ahụ, ọ bụ naanị opi ahụhụ nke Islam ka na-agafe akụkọ ihe mere eme dịka ike na-adịgide adịgide site n’oge e bu ụzọ webata ha n’akụkọ amụma ruo n’imechi oge amara. Opi anọ mbụ nke bịara n’elu Rom ọdịda anyanwụ nọchiri Odoacer, Genseric, Atilla onye Hun, na Alaric; ya mere ha nọchiri anya ike ikpe anọ nke nlekọta Chineke n’ụbọchị ikpeazụ, ma ihe ha na ha hà n’oge a abụghị ụmụnna sitere kpọmkwem n’aka ike anọ ochie ahụ. Ọ bụghị otu a ka ọ dị n’ihe gbasara opi ahụhụ ahụ. Ozugbo Islam batara n’akụkọ ihe mere eme, ọ na-aga n’ihu n’usoro kpọmkwem nke ntọhapụ na igbochi ruo mgbe a tọhapụrụ ya kpamkpam n’imechi oge amara. N’ihe gbasara opi ahụhụ ahụ, “mkpịsị ugodi” nke ‘ntọhapụ’ ka e ji mara agha Nineveh.
Nicomedia and July 27, 1299
Nicomedia na Julaị 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.
Ndị pionia ahụ kpọmkwem mataara Julaị 27, 1299 dịka mmalite nke otu narị afọ na afọ iri ise nke kwụsịrị na Julaị 27, 1449, nke n’aka nke ya malitere narị afọ atọ na afọ iri itoolu na otu na ụbọchị iri na ise nke mechiri na Ọgọọst 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.
N’isiokwu gara aga anyị kpọpụtara mgbachi nke 1333 ruo 1337 nke Sultan Orhan Gazi (nwa Osman Mbụ, onye guzobere Ottoman Beylik) wetara n’elu Nicomedia, mgbe o gbachiri obodo Byzantium dị mkpa nke Nicomedia gburugburu. Mgbachi ahụ bụ mmechi nke agha a lụrụ megide Nicomedia nke malitere site n’aka nna ya Osman. Otu narị afọ na iri ise nke Mkpughe isi nke itoolu, amaokwu nke iri, malitere na July 27, 1299, ma dịka mmalite nke amụma, a ghaghị ilebara akụkọ ihe mere eme metụtara ụbọchị mmalite ahụ anya. Osman Mbụ (onye guzobere usoro eze Ottoman) bụ nna Sultan Orhan Gazi, onye n’ụbọchị July 27, 1299 nwetara mmeri mbụ dị mkpa megide Alaeze Byzantium n’Agha Bapheus nke mere na mpaghara Nicomedia, n’akụkụ obodo Nicomedia; obodo isi obodo dị oke mkpa n’akụkọ ihe mere eme Rom na Byzantium mbụ.
Father and Son
Nna na Ọkpara
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.
Na Julaị 27, 1299, ndị agha Osman meriri otu ndị agha Byzantine nke otu gọvanọ mpaghara duru. A na-ewere ọgụ ahụ dị ka otu n’ime ihe ịga nke ọma agha mbụ dị mkpa nke Osman n’onwe ya, mgbe ọ malitere ijikọta ọchịchị n’aka ya na Bithynia (n’ugwu ọdịda anyanwụ Anatolia). Ọ ghọrọ nzọụkwụ dị mkpa n’ime mgbanwe sitere n’obere beylik ndị Turkey (isi alaeze ebo) gaa n’ike na-ebili nke ga-emecha maa aka ma merie ókèala Byzantine. Ụbọchị ahụ na-akara mmalite nke oge uto maka Islam nke mechara duru n’ịtọlite Alaeze Ukwu Ottoman n’oge ọdịda Constantinople na 1453. Osman jiri ndị ọgụ ghazi (ndị na-awakpo ókèala nke mkpali Islam na-edu), ma n’ebe ahụ ka e bidoro ịkpụzi ndị agha ókèala ghazi ka ha bụrụ agha e haziri nke ọma karịa, nke toro n’ụzọ na-aga n’ihu site n’aka Osman, ma mesịa ruo n’aka nwa ya nwoke, Orhan. N’etiti akụkụ ndị ọzọ dị mkpa nke nketa Osman bụ na ọ kwere Islam ijidewanye ala na ihe onwunwe, n’adịghị ka agha ndị ọgụ ghazi, ndị amụma ha na-enweghị nhazi nke ịkpọọ ma gbapụ hapụrụ ha naanị ihe nkwata nke mmeri ha, ma ọ bụghị ókèala ọbụla.
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.
N’ụbọchị Julaị 27, 1299, Osman malitere agha n’ógbè Nicomedia, ma afọ iri atọ na anọ ka e mesịrị, nwa ya nwoke malitere nnọchibido afọ anọ megide isi obodo ahụ, Nicomedia. Nna ya nọ na mmalite ya, nwa ya nọ na njedebe ya. Agha ahụ malitere megide ógbè a na-anọchi anya ya dịka Nicomedia ma kwụsị site n’ijide Nicomedia, isi obodo nke ógbè ahụ, bụ Nicomedia. Site n’afọ 1299 ruo 1337 bụ oge afọ iri atọ na asatọ, ma n’amụma, ọnụọgụgụ ahụ bụ “iri atọ na asatọ” na-anọchite anya ibili elu.
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.
Ugbu a, bilienụ, ka m kwuru, gabigakwa n'ofe iyi Zered. Anyị wee gafee iyi Zered. Oge anyị siri na Kadeshbarnea pụta ruo mgbe anyị gafere iyi Zered bụ afọ iri atọ na asatọ; ruo mgbe ọgbọ niile nke ndị ikom agha si n’etiti ogige ahụ laa n’iyi, dịka Onyenwe anyị ṅụụrụ ha iyi. Deuterọnọmi 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.
Otu narị afọ na iri afọ ise site na Julaị 27, 1299 ruo Julaị 27, 1449 na-anọchi anya oge nke dugara n’ịtọlite Alaeze Ottoman nke ahụhụ nke abụọ nke Mkpughe isi nke itoolu. Afọ iri atọ na asatọ nke mmeri na-aga n’ihu nke Nikomedia bidoro site n’aka nna (Osman) ma kwụsịrị n’aka nwa ya nwoke (Orphan). Oge ahụ na-egosi nzọụkwụ mbụ nke ịrị elu na-aga n’ihu nke otu isi ọchịchị agbụrụ ruo n’alọeze ukwu.
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.
Afọ otu narị na iri ise ahụ site na Julaị 27, 1299 ruo Julaị 27, 1449, gụnyere mgbochi agha nke afọ anọ nke na-akara njedebe nke afọ iri atọ na asatọ ahụ. Mmalite nke imeri Nikomedia bụ site n’aka nna ahụ, Osman, a rụzuru njedebe ya site na mgbochi agha nke afọ anọ site na 1333 ruo 1337; mgbochi agha nke nwa Osman mere.
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.
Mgbe afọ narị otu na iri ise ahụ kwụsịrị na July 27, 1449, eze ukwu Byzantium, Constantine nke iri na otu, maọbụ Constantine ikpeazụ nke Rome ọwụwa anyanwụ, rịọrọ ndị Turks ka ha nye ya ikikere iji were ocheeze ahụ. Site n’ụbọchị ahụ ruo n’ime mmeri e meriri Constantinople bụ afọ anọ. Afọ anọ ahụ kwụsịrị site na nnọchibido Constantinople, Constantine ikpeazụ nwụkwara n’ime nnọchibido ahụ. A na-anọchi anya ịrị elu nke Islam site n’afọ iri atọ na asatọ mbụ nke amụma afọ narị otu na iri ise ahụ, nke mechiri na nnọchibido afọ anọ. Mgbe afọ narị otu na iri ise ahụ kwụsịrị, Islam eruola n’ókè nke mere na e wedara Rome ọwụwa anyanwụ n’ala site n’ike ndị Turks nwere n’oge ahụ. Site n’ịwedara n’ala nke July 27, 1449, afọ anọ dugara n’ọdịda nke Rome ọwụwa anyanwụ ka e jiri nnọchibido were Constantinople. A na-akara njedebe nke afọ iri atọ na asatọ mbụ akara site na nnọchibido, a na-akarakwa ntọlite nke Alaeze Ottoman akara site na nnọchibido.
38 and 40
38 na 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.
Ọnụ ọgụgụ iri atọ na asatọ dịka ihe nnọchianya, dị ka Mozis siri gosi ya n’Akwụkwọ Iwu nke Abụọ, na-anọchi anya afọ iri atọ na asatọ ikpeazụ nke ikpe ahụ nke afọ iri anọ nke ịwagharị n’ọzara. Ya mere, ọnụọgụ iri atọ na asatọ, dịka ihe nnọchianya, nwere njikọ na ọnụọgụ iri anọ. Osman weghaara ókèala Nicomedia na July 27, 1299, ma afọ iri atọ na asatọ ka e mesịrị, nwa ya nwoke weghaara isi obodo nke ókèala ahụ. Ókèala ahụ na isi obodo ahụ bụcha Nicomedia. Ndị ọkà mmụta akụkọ ihe mere eme na-akọwa ọgụ a dịka nke mbụ n’ime nzọụkwụ ‘abụọ’ nke na-egosi mmalite n’ezie nke ibili elu nke Alaeze Ottoman. Nzọụkwụ nke abụọ nke akụkọ ihe mere eme kọwara bụ ọgụ Nicaea na 1301. N’ebe ahụ, nna ahụ bụ Osman weghaara ókèala a kpọrọ Nicaea, ma na 1331, afọ iri atọ ka e mesịrị, nwa ya nwoke weghaara isi obodo ahụ, nke a kpọrọ Nicaea, bụbu isi obodo Rom.
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.
N’ihe gbasara 1299 na agha Nicomedia, dịka nzọụkwụ mbụ n’ime nzọụkwụ abụọ, nzọụkwụ nke abụọ bịara afọ abụọ ka e mesịrị n’afọ 1301. 1299 bụ akara nke iri atọ na asatọ, ma afọ abụọ ka e mesịrị (iri anọ), nna ahụ weghaara ókèala Nicaea. Mmekọrịta dị n’etiti iri atọ na asatọ na iri anọ nke Izrel oge ochie n’ịbilite iji were ala ahụ e kwere ná nkwa ka a na-anọchi anya ya n’ime Julaị 27, 1299 na 1301. Nzọụkwụ abụọ mbụ ahụ nke mbilite Islam ka e ji agha ndị malitere na nna ahụ na-emeri ókèala ahụ ma nwa nwoke ahụ na-emeri isi obodo nke ókèala ahụ n’ọgwụgwụ ya kaa akara. Mgbe isi obodo abụọ ahụ dara, ha dara n’oge nnọchibido. Isi obodo abụọ ahụ bụ n’oge ụfọdụ isi obodo nke Rom nke ọwụwa anyanwụ.
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.
July 27, 1299 na 1301 ruru ọgwụgwụ ha n’August 11, 1840, nke na-anọchi anya akụkọ ihe mere eme nke 1838, mgbe Litch bu ụzọ bipụta echiche ya na amụma ya banyere amụma ahụ nke otu narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise, nke ga-emezu n’ikpeazụ n’August 11, 1840. Nzọụkwụ abụọ nke ibili elu maka ndị Millerites bụ afọ 1838 na 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.
“N’afọ 1840 mmezu ọzọ dị ịrịba ama nke amụma kpaliri mmasị sara mbara. Afọ abụọ tupu nke ahụ, Josiah Litch, otu n’ime ndị ozi kacha pụta ìhè na-ekwusa ọbịbịa nke abụọ ahụ, bipụtara nkọwa nke Mkpughe 9, na-ebu amụma ọdịda nke Alaeze Ukwu Ottoman. Dị ka ngụkọ ya si dị, a ga-akwatu ọchịchị a ‘n’afọ nke Onye-nwe-ayi 1840, n’otu oge n’ime ọnwa Ọgọst;’ ma nanị ụbọchị ole na ole tupu mmezu ya, o dere, sị: ‘Ọ bụrụ na a kwe ka oge mbụ ahụ, afọ 150, emezuola kpọmkwem tupu Deacozes arịgo n’ocheeze site n’ikikere ndị Turk, nakwa na afọ 391 na ụbọchị iri na ise ahụ malitere na njedebe nke oge mbụ ahụ, ọ ga-agwụ n’ụbọchị nke 11 nke Ọgọst, 1840, mgbe a pụrụ ịtụ anya na a ga-agbajikwa ike Ottoman dị na Constantinople. Ma nke a, ekwere m, ka a ga-achọpụta na ọ bụ eziokwu.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“N’oge ahụ kpọmkwem e kwuru, Turkey, site n’aka ndị nnọchianya ya, nabatara nchebe nke ike ndị mmekọ nke Europe, wee si otú a debe onwe ya n’okpuru nchịkwa nke mba ndị Kraịst. Ihe omume ahụ mezuru amụma ahụ kpọmkwem. Mgbe a bịara mara ya, ìgwè mmadụ buru ibu kwenyesiri ike n’izi ezi nke ụkpụrụ nkọwa amụma nke Miller na ndị ya na ha jikọrọ aka nabatara, e wee nye nnukwu mkpali dị ịtụnanya nye mmegharị ọbịbịa ahụ. Ndị nwoke nwere ọmụmụ na ọnọdụ dị elu sonyekwara Miller, ma n’ikwusa ma n’ibipụta echiche ya, site n’afọ 1840 ruo 1844 ọrụ ahụ gbasara ngwa ngwa.” 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.
Amụma Litch nke ’38 na ọhụụ ya e degharịrị nke ’40 gụnyere nkwupụta ikpeazụ ya, nke o dere n’ụbọchị Ọgọst 1, ụbọchị iri tupu amụma ahụ e meziri. Ọ bụ mmezu nke amụma ahụ mere ka ụwa kwenye banyere ezi usoro amụma Akwụkwọ Nsọ. Afọ iri atọ na asatọ ahụ nke kara mbilite nke Izrel oge ochie gụnyere afọ abụọ ahụ site n’ịgafe Osimiri Uhie ruo n’nnupụisi mbụ ahụ na 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.
N’ihi na ndị ikom ahụ niile hụrụ ebube m, na ọrụ ebube m ndị m mere n’Ijipt na n’ọzara, ma nwalee m ugbu a ugboro iri a, ma ghara ige olu m ntị; N’eziokwu, ha agaghị ahụ ala ahụ nke m ṅụrụ iyi nye nna ha ochie, ọ dịghịkwa onye ọbụla n’ime ndị kpasuru m iwe ga-ahụ ya. Ọnụ Ọgụgụ 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.
A na-akọwa nnupụisi ahụ dịka ule ikpeazụ n’ime ule iri. Oge ule afọ abụọ nke ule iri, tinyere afọ iri atọ na asatọ n’ọzara, nọchiri anya afọ 1838 na 1840, ma afọ 1840 gụnyere oge ụbọchị iri.
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.
Ma mmalite nke ịrị elu nke Islam site n’aka Osman na Julaị 27, 1299, na-amalite oge nke afọ iri atọ na asatọ nke na-ejedebe n’ọchibido nke afọ anọ na 1337. Julaị 27, 1299 bụ nke mbụ n’ime nzọụkwụ abụọ ndị ọkà mmụta akụkọ ihe mere eme na-akọwapụta dịka mmalite nke ịrị elu nke Alaeze Ottoman, ma nzọụkwụ nke abụọ bụ 1301. Nzọụkwụ abụọ ahụ nke agha Nicomedia na Nicaea na 1299 na 1301 na-anọchi anya 1838 na 1840 n’ụzọ amụma. Mmalite nke amụma ahụ na-egosi njedebe ya.
Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capitol in 330 until 1453. Nicomedia and Nicaea typify the fall of Constantinople; all fell from Islamic sieges that marked the conclusion of a campaign where Islam first took control of the territory and thereafter took the capital city.
Nikomedia na Nikaea abụọ rụrụ ọrụ nwa oge dị ka isi obodo nke Rome ọwụwa anyanwụ n’akụkọ ihe mere eme ha dị iche iche. N’ezie, Konstantinopul mechara bụrụ isi obodo ọwụwa anyanwụ site n’afọ 330 ruo 1453. Nikomedia na Nikaea na-anọchite anya n’ụdị amụma ọdịda Konstantinopul; ha niile dara n’ihi mkpagbu agha nke Islam nke kpọpụtara njedebe nke mkpọsa ebe Islam buru ụzọ were ọchịchị n’ógbè ahụ ma emesịa were isi obodo ahụ.
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.
Nnọchibido mbụ nke afọ anọ site n’afọ 1333 ruo n’afọ 1337 na-anọchi anya afọ anọ ahụ site n’afọ 1449 ruo n’afọ 1453 mgbe amụma ahụ bịara ná njedebe. Afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise mgbe e mesịrị, a na-egbochi Islam ka ndị Millerite “bilie” n’okpuru ike amụma nke e gosipụtara n’àgwà ndị a kpọrọ “iri atọ na asatọ na iri anọ,” dịka e siri gosipụta ya n’akụkọ alfa nke akụkọ July 27, 1299 na July 27, 1449. Ibilite nke Islam na ibili nke ndị ozi Chineke nke ụbọchị ikpeazụ Ya ka a na-anọchi anya ya n’akara ọnụọgụ nke e wuru site na mmekọrịta ọnụọgụ nke 38 na 40.
In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.
N’Isi nke iri atọ na asaa nke Ezikiel, Islam bụ ozi nke ifufe ọwụwa anyanwụ nke a na-ekuru n’elu ọkpụkpụ akọrọ ndị nwụrụ anwụ, ka ha wee bilie guzo dịka ndị agha dị ike. Mgbe ozi Ezikiel rutere, ibili ahụ na-amalite, dịka o mere n’akụkọ ihe mere eme nke ndị Millerite nke 1838 na 1840. Ozi ahụ rutere na 9/11, ma n’iwu Ụka banyere Sọnde nke na-abịa n’oge adịghị anya, ọkpụkpụ ndị ahụ na-ebili guzo dịka ndị agha dị ike. Iwelite ndị agha Chineke dịka chọọchị mmeri n’ụbọchị ikpeazụ ka e ji 1838 na 1840 nọchite anya ya. 9/11 ruo n’iwu Sọnde ka e ji 1840 ruo 1844 nọchite anya ya, ma ọ na-anọchikwa anya oge ahụ site na Disemba 31, 2023 ruo n’ọkụ bọọlụ nke Nashville.
Eastern Rome
Rom nke Ọwụwa Anyanwụ
From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 40 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).
Site n’ịkewa alaeze ukwu ahụ site n’aka Kọnstantin nke mbụ (Onye Ukwu), ruo Kọnstantin ikpeazụ, ka akụkọ amụma nke Rom ọwụwa anyanwụ nọchiri anya ya. Ya mere, a na-akara oge amụma ahụ akara site n’aka nna na nwa n’ụzọ amụma ma ọ bụ n’ụzọ ihe nnọchianya, dị ka e siri gosipụta ya n’aha ha, ọ bụ ezie na e nweghị usoro ọbara sitere kpọmkwem n’etiti Kọnstantin Onye Ukwu na Kọnstantin nke iri na otu. A na-anọchikwa Kọnstantin mbụ na Kọnstantin ikpeazụ n’ụzọ amụma dị ka ihe nnọchianya alfa na omega, nna ahụ (alfa) họrọkwara Kọnstantinopul dịka isi obodo, nwa ahụ (omega) kwa nwụrụ n’oge nnọchibido ahụ mgbe Kọnstantinopul kwụsịrị ịbụ isi obodo. A na-akara oge amụma nke Rom ọwụwa anyanwụ akara site n’aka Kọnstantin mbụ na Kọnstantin ikpeazụ. Oge nke afọ 150 ahụ nke malitere n’ụbọchị Julaị 27, 1299 gụnyere oge nke afọ 38 ma kwụsị na nnọchibido nke afọ 40. Nnọchibido ahụ nọchiri anya 1449 ruo 1453 n’ụdị ihe atụ. Mgbasa agha nke Nikomedia malitere site n’ịmmeri ókèala ma kwụsị site n’ịmmeri isi obodo nke ókèala ahụ. Dịka o siri dị n’ihe banyere Kọnstantin mbụ na Kọnstantin ikpeazụ, mmeri Nikomedia malitere site n’aka nna (nke mbụ) ma kwụsị site n’aka nwa (nke ikpeazụ).
Four years
Afọ anọ
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.
Mgbochi afọ anọ n’oge mbido nke otu narị afọ iri ise ahụ nke duru ruo n’afọ anọ site n’ime ka Constantine nke ikpeazụ daa n’ala n’afọ 1449 ruo n’afọ 1453, mgbe a gbara Constantinople gburugburu wee merie ya. Amụma oge nke ahụhụ nke abụọ, nke na-anọchi anya narị afọ atọ na iri itoolu na otu na ụbọchị iri na ise, malitere na July 27, 1449, ọ kwụsịrịkwa na August 11, 1840. Ụbọchị ahụ na-akara mmalite nke oge afọ anọ nke Sister White kpọrọ ngosipụta dị ebube nke ike Chineke.
“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.
“Mmụọ-ozi ahụ nke na-ejikọta onwe ya n’ikwusa ozi nke mmụọ-ozi nke atọ ga-eme ka ụwa dum nwuo site n’ebube ya. A na-ebu amụma ebe a banyere ọrụ nke ga-eru ụwa nile ma bụrụ nke ike ya na-apụtachaghị mbụ. Mmeghe nke afọ 1840–44 bụ ngosipụta dị ebube nke ike Chineke; e buuru ozi nke mmụọ-ozi mbụ ruo n’ọdụ ọrụ ozioma ọ bụla n’ụwa, ma n’ụfọdụ mba e nwere oke mmasị n’okpukpe nke kachasị ukwuu a hụworo n’ala ọ bụla kemgbe Ndozigharị nke narị afọ nke iri na isii; ma ihe ndị a ga-erughị nnukwu mmegharị ahụ dị ike nke ga-eme n’okpuru ịdọ aka ná ntị ikpeazụ nke mmụọ-ozi nke atọ.” 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.
E jidere Islam n’August 11, 1840, ma e nwere oge afọ anọ nke kwekọrọ ma na mwụsa nke Mmụọ Nsọ n’oge Pentikọst, ma na mbilite-nsọda nke mmụọ ozi ahụ dị ike nke Mkpughe iri na asatọ, mgbe Islam nke ahụhụ nke atọ tiri “nnukwu ụlọ” nke New York na 9/11. 9/11 na-akara mmalite oge mmechi-aka nke otu narị na iri anọ na puku anọ. Mmechi-aka ahụ bụ oge dịrị n’oge, ma njedebe nke oge mmechi-aka ahụ nwere àgwà ndị e ji amata mmalite nke oge ahụ. Mgbe Kraịst rịdatara na 9/11, ọ nọchiri anya Maịkel na-arịdata ibili ndị àmà abụọ ahụ n’ọnwụ na December 31, 2023, mgbe oge ikpeazụ nke mmechi-aka ahụ bidoro.
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.”
Igodo ahú nke bụ agha Nineveh na-anọchi anya ntọhapụ dị iche iche nke Islam, ndị ga-ewedata Rom nke ọwụwa anyanwụ ruo n’afọ 1453. N’ime otu narị afọ na afọ iri ise nke “ọnwa ise” nke amaokwu nke iri, ma mmalite ya ma ọgwụgwụ ya nwere oge nke afọ anọ. Oge abụọ ahụ nke afọ anọ jikọtara na njedebe nke afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, nke kpọrọ akara oge nke afọ anọ site n’afọ 1840 ruo 1844 mgbe Kraịst ga-eme ka “ụwa dum jiri ebube ya nwuo.” N’afọ 1844, a kwụsịrị itinye oge amụma n’ọrụ, n’ihi na oge ga-abụ “oge adịghịkwa.”
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.
Ọṅụrụ iyi site n’aha Onye ahụ nke dị ndụ ruo mgbe ebighị ebi na ebighị ebi, Onye kere eluigwe, na ihe ndị dị n’ime ya, na ụwa, na ihe ndị dị n’ime ya, na oké osimiri, na ihe ndị dị n’ime ya, na oge agakwaghị adị. Mkpughe 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 ruo 1337, 1449 ruo 1453, 1840 ruo 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.
Ahịrị atọ ahụ nke oge afọ anọ dabara na oge nke ịkpọchi-akara site na 9/11 ruo n’iwu ụbọchị Sọnde, ha na-adabakwa kwa na fraktal nke 9/11 ruo n’iwu ụbọchị Sọnde nke a na-anọchi anya ya site na Disemba 31, 2023 ruo mgbe a ga-ahapụ Islam ọzọ ka o wetara bọl ọkụ nke 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.”
A kọwawo ihe nlereanya amụma nke sitere na Disemba 31, 2023 ruo n’ihe bọọlụ ọkụ nke Nashville site n’oge amụma atọ nke afọ anọ, ndị ha niile kwekọrọ n’oge akara-ikpuchi sitere na 9/11 ruo n’iwu ụbọchị Sọnde. N’ihi ya, ndị àmà anọ na-akọwapụta akụkọ ihe mere eme sitere na Disemba 31, 2023 ruo n’ịwakpo Nashville, ma ọ bụ agha Nineveh ka bụ “igodo” nye onye ọ bụla n’ime ndị àmà ndị a. 1333, 1449, 1840 na 9/11 bụchara ebe ntụgharị— “igodo.”
“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.
“E nwere nkuzi a ga-amụta site n’akụkọ ihe mere eme nke oge gara aga; a na-akpọkwa ntị n’ihe ndị a, ka mmadụ nile wee ghọta na Chineke na-arụ ọrụ ugbu a n’otu ahịrị ahụ O si arụ ọrụ mgbe niile. A na-ahụ aka Ya n’ọrụ Ya na n’etiti mba dị iche iche ugbu a, otu ahụ ka a na-ahụla ya kemgbe ekwusara Adam ozi-ọma na mbụ n’Ogige Iden.
“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.
“E nwere oge ụfọdụ bụ isi ntụgharị n’akụkọ ihe mere eme nke mba dị iche iche na nke ụka. N’ime nduzi nlekọta Chineke, mgbe nsogbu ndị a dị iche iche rutere, a na-enye ìhè nke oge ahụ. Ọ bụrụ na a nabata ya, e nwere ọganihu ime mmụọ; ma ọ bụrụ na a jụ ya, mbelata ime mmụọ na mbibi dị ka nke ụgbọ mmiri na-esote. Onyenwe anyị n’Okwu Ya ekpughela ọrụ ọgụ na-aga n’ihu nke ozi ọma dịka e si arụ ya n’oge gara aga, nakwa dịka a ga-esi arụ ya n’ọdịnihu, ọbụna ruo n’agha ikpeazụ ahụ, mgbe ndị nnọchiteanya Setan ga-eme mmegharị ebube ikpeazụ ha.” Bible Echo, August 26, 1895.
Nicomedia
Nikomedia
After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquering’s included a siege.
Mgbe ọ ghọrọ eze ukwu n’afọ 284, n’afọ 293, Diocletian họpụtara Nicomedia dị ka isi obodo ọwụwa anyanwụ nke Alaeze Ukwu Rom mgbe o kewara alaeze ahụ n’iwu n’etiti Ọwụwa Anyanwụ na Ọdịda Anyanwụ, guzobe usoro Tetrarchy. Nicomedia rụrụ ọrụ dị ka isi obodo nchịkwa na agha kachasị mkpa n’Ọwụwa Anyanwụ ruo ọtụtụ iri afọ. Constantine Onye Ukwu jiri ya dịka ebe ndabere tupu o kpebie iwulite isi obodo ọhụrụ ahụ na Byzantium dị nso (nke ọ gbanwere aha ya bụrụ Constantinople n’afọ 330). Ọbụna mgbe Constantinople ghọrọ isi obodo kachasị mkpa, Nicomedia nọgidere bụrụ nnukwu etiti mpaghara, ebe ọ dị n’ọnọdụ agha dị mkpa n’ụsọ ọwụwa anyanwụ nke Osimiri Marmara. Ya mere, ọbụna ma ọ bụghị isi obodo na-adịgide adịgide dịka Rom ma ọ bụ Constantinople, e kenyere Nicomedia n’ụzọ gọọmenti dịka isi obodo ọwụwa anyanwụ n’oge mgbanwe dị oke mkpa n’akụkọ ihe mere eme nke Rom. Ná mmalite nke otu narị afọ na afọ iri ise ahụ, e meriri otu isi obodo nke Rom ọwụwa anyanwụ, ma ná njedebe ya, e meriri otu isi obodo nke Rom ọwụwa anyanwụ. Mmeri abụọ ahụ gụnyere nnọchibido.
Diocletian
Diokletian
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’.
Eze ukwu Diocletian mere Nicomedia isi obodo ọwụwa anyanwụ nke alaeze Rom n’ụzọ iwu kwadoro mgbe o tinyere usoro Tetrarchy n’ọrụ n’afọ 293. Usoro Tetrarchy ahụ mejupụtara nkewa ọdịda anyanwụ na ọwụwa anyanwụ nke alaeze ahụ; ma akụkụ ọwụwa anyanwụ ma nke ọdịda anyanwụ nwere eze ukwu okenye (Augusti) na eze ukwu nta (Caesar), iji mezue ọnụọgụ anọ nke okwu a bụ “tetrarchy” na-anọchi anya ya.
Alpha and Omega
Alfa na 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 bu akara omega nke ụka Smirna, Nero kwa bụ akara alpha. Constantine Ukwu bu akara alpha nke ụka Pegamos, Justinian kwa bụ akara 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.
Nkewa ‘n’iwu’ nke Rom n’ọwụwa anyanwụ na ọdịda anyanwụ (nke na-adịgideghị) bụ ọrụ Diocletian mezuru, ma nkewa amụma nke Rom n’ọwụwa anyanwụ na ọdịda anyanwụ bụ ọrụ Constantine mezuru. N’ime akụkọ ihe mere eme nke ụka ihe nnọchianya nke abụọ nke mkpagbu, nke Smyrna nọchiri anya ya, e kewara Rom n’iwu n’ọwụwa anyanwụ na ọdịda anyanwụ; ma n’ime akụkọ ihe mere eme nke ụka ihe nnọchianya nke atọ nke ime nkwekọrịta, nke Pergamos nọchiri anya ya, e kewara Rom n’amụma n’ọwụwa anyanwụ na ọdịda anyanwụ. 293 bụ alfa, 330 bụkwa omega; ma n’ụbọchị Mee 11, 330, Constantine Ukwu raara Constantinople nye dịka isi obodo nke Alaeze Ukwu ahụ.
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.
Nkewa iwu nke Diocletian mere na 293 dara n’iyi site n’agha obodo nke sochiri ya ruo n’Iwu Milan n’afọ 313, mgbe Constantine nke ọwụwa anyanwụ na Licinius nke ọdịda anyanwụ nyere Iwu Milan, nke mere ka Iso Ụzọ Kraịst bụrụ nke iwu kwadoro, ma kwụsịkwa n’ezie Tetrarchy ahụ—usoro nke ndị ọchịchị anọ na-arụkọ ọrụ ọnụ nke dara ma ghọọ ọgụ n’etiti ike abụọ bụ isi (Constantine n’Ọdịda Anyanwụ na Licinius n’Ọwụwa Anyanwụ). Nkewa iwu ahụ, nke butere ndakpọ, na-anọchi anya oge afọ iri abụọ site na nkewa ruo na nkewa, ma nkewa abụọ ahụ kpalitere ndakpọ nke usoro ahụ.
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.
Nzuko Smaina malitere n’oge Nero n’afọ 64, mgbe Nero ji nnukwu ọkụ Rome kpagbuo ndị Kraịst, bụ́ ndị Nero boro ebubo na ha malitere ọkụ ahụ. Nero na-akara mmalite nke mkpagbu ahụ, ma bụrụkwa ihe nnọchianya nke mkpagbu ikpeazụ nke ụbọchị ikpeazụ. Mkpagbu ikpeazụ ahụ na-aga n’ihu ruo na mmechi nke oge ebere, mgbe ike papal ga-eru ọgwụgwụ ya, n’enweghị onye ga-enyere ya aka. N’ụzọ dị otu a, oge mbụ nke mkpagbu malitere site n’ịkpọ Rome ọkụ, ọ na-ejedebekwa na ịkpọ Rome ọkụ.
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.
Ma mpi iri ahụ ị hụrụ n’elu anụ ọhịa ahụ, ndị a ga-akpọ nwanyị akwụna ahụ asị, ha ga-emekwa ka ọ bụrụ ihe tọgbọrọ n’efu na nke gba ọtọ, ha ga-erikwa anụ ahụ ya, ma were ọkụ kpọọ ya ọkụ. Mkpughe 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.
Ụka nke Smaina malitere site n’oge Nero n’afọ 64, mgbe Nero jiri nnukwu ọkụ Rome mee ihe iji kpagbuo ndị Kraịst, bụ́ ndị Nero boro ebubo na ọ bụ ha kpalitere ọkụ ahụ. Afọ narị abụọ na iri ise ka e mesịrị, ọ kwụsịrị n’afọ 313 site n’Iwu Milan. “Iwu” ahụ bụ njedebe nke oge afọ iri abụọ nke malitere site na nkewa iwu nke Diocletian mere, ọ bụkwa njedebe nke afọ narị abụọ na iri ise nke Smaina nke malitere na Nero. Afọ narị abụọ na iri ise nke mkpagbu nke ụka Smaina na Nero nọchiri anya ya gụnyere afọ iri nke mkpagbu kasị njọ nke Diocletian butere. Afọ iri ahụ nke mkpagbu bụ ọkara ikpeazụ nke afọ iri abụọ nke Diocletian nke malitere site na nkewa iwu alaeze ukwu ahụ n’afọ 293. Site na nkewa iwu n’etiti ọwụwa anyanwụ na ọdịda anyanwụ nke Diocletian mere n’afọ 293 ka oge afọ iri abụọ malitere, oge ahụ mejupụtara oge abụọ nke afọ iri ọ bụla.
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 kewara alaeze ukwu ahụ n’ụzọ iwu ka ọ bụrụ ọwụwa anyanwụ na ọdịda anyanwụ, si otu a bụrụ ihe nnọchianya amụma nke nkewa ahụ Constantine mezuru. Nkewa Diocletian bụ nke ọwụwa anyanwụ na ọdịda anyanwụ, ma ọ mejupụtara ndị ọchịchị abụọ n’ọwụwa anyanwụ na ndị ọchịchị abụọ n’ọdịda anyanwụ. Otu onye ọchịchị isi na otu onye ọchịchị nke abụọ maka mpaghara ọ bụla. N’ụbọchị February 23, 303, Diocletian wepụtara nke mbụ n’ime ọtụtụ ‘edicts’ megide Ndị Kraịst, nke kpọpụtara mmalite nke Mkpagbu Ukwu ahụ, (a na-akpọkwa ya Mkpagbu Diocletian), bụ mkpagbu Ndị Kraịst kacha njọ ma gbasaa nke ukwuu n’Alaeze Ukwu Rom.
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.
Degara mmụọ-ozi nke nzukọ nke dị na Smena, dee; Ihe ndị a ka Onye mbụ na Onye ikpeazụ kwuru, Onye nwụrụ anwụ, ma dịkwa ndụ; Amaara m ọrụ gị, na mkpagbu, na ịda ogbenye, (ma ị bara ọgaranya) amakwa m nkwulu nke ndị na-asị na ha bụ ndị Juu, ma ha abụghị, kama ha bụ ụlọ-nzukọ Sétan. Atụla egwu ihe ọ bụla n’ime ihe ndị ahụ ị ga-ata ahụhụ n’ihi ha: lee, ekwensu ga-atụba ụfọdụ n’ime unu n’ụlọ mkpọrọ, ka e wee nwalee unu; unu ga-enwekwa mkpagbu ụbọchị iri: bụrụ onye kwesịrị ntụkwasị obi ruo ọnwụ, m ga-enyekwa gị okpueze nke ndụ. Onye nwere ntị, ya nụ ihe Mmụọ ahụ na-agwa nzukọ dị iche iche; Onye meriri emeri, ọnwụ nke abụọ agaghị emerụ ya ahụ. Mkpughe 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.
Mkpagbu Ukwu ahụ gara n’ihu n’okpuru ndị nọchiri Diocletian (karịsịa Galerius) ruo n’afọ 313, mgbe ọ kwụsịrị site n’Iwu Milan. Nero bụ akara alfa nke mkpagbu, nke gosipụtara Diocletian dịka mkpagbu omega nke oge amụma nke ụka Smurna nọchiri anya ya. Mkpagbu ahụ kwụsịrị site n’alụmdi na nwunye ndọrọ ndọrọ ọchịchị na nkwekọrịta dị n’etiti Constantine nke ọwụwa anyanwụ na Licinius nke ọdịda anyanwụ. N’ọnwa Febrụwarị afọ 313, Constantine na Licinius zutere na Milan ma wepụta Iwu Milan, nke nyere ndị Kraịst (na ndị ọzọ) nnwere onwe n’okwukwe n’ofe alaeze ukwu ahụ. Iji mee ka njikọ ha nke ndọrọ ndọrọ ọchịchị sie ike, Licinius lụrụ Constantia (nwanne nwanyị Constantine n’akụkụ nna) n’oge nzukọ a ma ọ bụ gburugburu ya. Alụmdi na nwunye a bụ njikọ ndọrọ ndọrọ ọchịchị Rom a ma ama—na-emechi nkwekọrịta ahụ n’etiti ndị eze ukwu abụọ ahụ ma nyere aka ime ka alaeze ukwu ahụ guzosie ike nwa oge mgbe ọtụtụ afọ nke agha obodo gasịrị. Njikọ ahụ anọgideghị ogologo oge. Constantine na Licinius mesịrị buso ibe ha agha, Constantine wee merie Licinius n’afọ 324, bụrụ onye ọchịchị naanị ya.
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.
Site n’oge Nero ruo n’oge Constantine ka oge amụma nke Smaina nke afọ narị abụọ na iri ise mezuru, ma n’afọ 313 ka nzukọ Pergamos, ya bụ, nzukọ nke nkwekọrịta na ime nkwekọ n’ihe okwukwe, bidoro, nke kwụsịrị na nzukọ Taịataịra n’afọ 538. Afọ narị abụọ na iri ise nke Smaina nọchiri anya oge mkpagbu, ma n’ọnwụcha nke oge ahụ dum, mkpagbu Diocletian mezuru “ụbọchị iri” nke Mkpughe (afọ iri), ebe oge mkpagbu kacha njọ nọchiri anya fractal nke oge ahụ dum. Afọ iri ahụ bụ fractal nke afọ narị abụọ na iri ise ahụ. Afọ iri ahụ nọchiri anya omega nke mkpagbu Nero, ma n’isi njedebe ha ka nkewa omega nke alaeze ukwu ahụ bụrụ ọwụwa anyanwụ na ọdịda anyanwụ.
Marriage and Divorce
Alụmdi na Nwunye na Ịgba Alụkwaghịm
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 bidoro n’ịkụ Rome ọkụ n’afọ 64, ọ kwụsịkwara afọ narị abụọ na iri ise ka e mesịrị n’afọ 313 site n’Iwu Milan na alụmdi na nwunye ndọrọ ndọrọ ọchịchị nke ọwụwa anyanwụ na ọdịda anyanwụ. Fraktal mkpagbu nke afọ iri bidoro n’afọ 303, ọ kwụsịkwara n’afọ 313 site n’Iwu Milan na alụmdi na nwunye ndọrọ ndọrọ ọchịchị nke ọwụwa anyanwụ na ọdịda anyanwụ. Afọ iri abụọ ndị ahụ nke bidoro site na nkewa iwu nke ọwụwa anyanwụ na ọdịda anyanwụ n’afọ 293 site n’aka Diocletian kwụsịrị n’afọ 313 site na alụmdi na nwunye ndọrọ ndọrọ ọchịchị nke ọwụwa anyanwụ na ọdịda anyanwụ. Nkwekọrịta alụmdi na nwunye nke afọ 313 n’etiti ọwụwa anyanwụ na ọdịda anyanwụ kwụsịrị na ịgba alụkwaghịm nke afọ 324, mgbe Constantine meriri Licinius nke ọdịda anyanwụ ma bụrụ naanị onye ọchịchị Rome. Ịgba alụkwaghịm amụma nke afọ 324 bịara afọ atọ mgbe iwu Sunday mbụ ahụ n’afọ 321 gasịrị.
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.
Afọ iri na asaa ahụ site n’afọ 313 ruo n’afọ 330 na-egosi alụmdi na nwunye ndọrọ ndọrọ ọchịchị, na njedebe nke mkpagbu ahụ nke Smyrna na Nero nọchiri anya ya, na mmalite nke chọọchị nke nkwekọrịta, nke Pergamos nọchiri anya ya. Mmalite nke Pergamos n’afọ 313 n’oge alụmdi na nwunye ahụ, sochiri ya mmalite nke mkpagbu ahụ nke malitere na iwu mbụ nke ụbọchị Sọnde n’afọ 321. Nke ahụ sochiri ya ịgba alụkwaghịm amụma nke afọ 324, nke wetara ọwụwa anyanwụ na ọdịda anyanwụ ka ha bụrụ otu alaeze n’okpuru Constantine. Afọ isii ka e mesịrị, n’afọ 330, nkewa ahụ n’ime ọwụwa anyanwụ na ọdịda anyanwụ kwughachiri onwe ya n’amụma. Afọ iri na asaa ahụ na-anọchi anya oge alfa nke chọọchị Pergamos nke ga-aga n’ihu ruo mgbe chọọchị Thyatira rutere n’akụkọ ihe mere eme amụma n’afọ 538. Oge alfa ahụ ga-anọchi anya akụkọ ihe mere eme omega na njedebe nke oge ahụ site n’afọ 330 ruo n’afọ 538. Akụkọ ihe mere eme omega nke Pergamos na-anọchi anya oge nke afọ 496, 508, na 533.
Seventeen Years
Afọ Iri na Asaa
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 nke agha Raphia chịrị “afọ iri na asaa,” ma e nwekwara “afọ iri na asaa” n’etiti agha Raphia na agha Panium. Afọ iri na asaa ndị ahụ na-adakọ n’ụzọ ihe nnọchianya na afọ iri na asaa sitere na 313 ruo 330. Afọ narị abụọ na iri ise nke Nero nke Smyrna dugara n’afọ iri na asaa mbụ nke nzukọ Pergamos, ma jikọọkwa na afọ narị abụọ na iri ise ahụ nke malitere n’iwu nke atọ na 457BC, nke bụ mmalite nke afọ 2300 nke Daniel isi nke asatọ na amaokwu nke iri na anọ, ma bụrụkwa ntọala na ogidi etiti nke Adventism. Ndị àmà abụọ nke afọ narị abụọ na iri ise na-adakọ na afọ narị abụọ na iri ise nke alaeze nke isii nke amụma Akwụkwọ Nsọ, nke malitere na 1776 ma kwụsị n’afọ a na 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.”
Ndị ọsụ ụzọ nke Adventism ahụghị ma ọ bụ ghọta afọ iri na asaa ahụ nke 313 ruo 330, n’ihi na n’afọ 1844 ha aghọtabeghị ọbụna okwu gbasara Sabbath nke ụbọchị nke asaa ma ọ bụ ụbọchị anyanwụ. Ma ha matara afọ narị otu na iri ise ahụ nke amaokwu nke iri nke Mkpughe itoolu, ọ ghọkwara ebe mmalite nke oge nke dugara n’afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke kwụsịrị n’August 11, 1840. Nghọta ahụ mụtara ngosipụta dị ike nke “ike Chineke.”
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.
Ndị mbido ahụ amataghị oge nke abụọ nke otu narị afọ na afọ iri ise dị na Mkpughe itoolu. Nghọta ntọala ha nọchiri anya ikpo okwu ahụ nke e ji wulite “ìhè ọhụrụ” nke Mkpughe itoolu n’elu ya. A na-emepe ìhè ahụ site na “igodo” nke agha Nineve. “Igodo” ahụ na-enye onye na-amụ amụma ohere ịmata alaeze niile nke amụma Akwụkwọ Nsọ nke e gosipụtara na Daniel na Mkpughe. Babilọn, Midia na Peasia, Gris, alaeze Seleucid na Ptolemaic, alaeze Mohammed, ma nke ka mkpa, ọ na-ebuli alaeze Rom elu site n’ịkọwapụta ịrị elu na ọdịda ọ bụghị naanị nke Rom, kamakwa nke alaeze Rom nke ọwụwa anyanwụ na nke ọdịda anyanwụ, nakwa nke United States (onye amụma ụgha), papacy (anụ ọhịa ahụ), na United Nations (agwọ ukwu ahụ). Iịrị elu na ọdịda niile nke alaeze ndị a na-agba ama banyere mmegharị nke agwọ ukwu ahụ, anụ ọhịa ahụ, na onye amụma ụgha, ndị n’ikpeazụ na-ebute ụwa na Amagedọn. A na-anọchi anya mmegharị ahụ n’ime amaokwu isii ikpeazụ nke Daniel iri na otu, ma a na-anọchi anya mmalite mmegharị ahụ n’akụkọ ihe mere eme zoro ezo nke amaokwu iri anọ.
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.
Agha Nineve na-enye ebe ntụaka amụma iji dozie ihe-àmà nile nke alaeze ukwu Rom, alaeze ndị Rom nke ọwụwa anyanwụ na nke ọdịda anyanwụ, na Rom onye popu n’usoro ihe omume nke oge ọgwụgwụ. Ya mere, agha Nineve bụ igodo nke na-akọwa nke ọma ihe-àmà amụma dị iche iche banyere Rom, ma dịka amaokwu nke iri na anọ nke Daniel iri na otu siri dị, ọ bụ Rom na-eguzobe ọhụụ ahụ. Igodo nke na-ejikọta ahịrị ndị ahụ ọnụ bụ agha Nineve.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Anyi ga-amalite ikpokọta isiokwu ise gara aga nke na-ekwu banyere ahụhụ ndị dị na Mkpughe isi nke itoolu n’isiokwu anyị na-esote.