The Hidden History of Verse Forty - Number Eighteen | English and Javanese Side by Side

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.

“Konci” sing nglambangaké peperangan Niniwe ing Wahyu sanga kelakon kasembadan lumantar sawijining sajarah sing ngasilaké sawijining titik balik, kang mesthi waé pancèn mangkono pakaryané konci. Tuntutanku yaiku yèn peperangan Niniwe iku ora mung dadi konci sajarah sing nandhani munggahé Islam, nanging uga dadi konci kenabian. Dinamika kenabian saka peperangan iku ndadèkaké kabèh garis karajan-karajan ing ramalan Kitab Suci, kaya sing kaandharaké ing Daniel lan Wahyu, dadi selaras karo pasal kaping sewelas kitab Daniel. Kanthi mangkono, iki ndadèkaké kabèh karajan mau padha mèlu neksèni enem ayat pungkasan saka Daniel sewelas, lan sing luwih wigati—mbikak segel sajarah lahiriah sing kasamaran ing ayat patang puluh.

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.

Lan Aku bakal maringi marang kowe kunci-kunci Kratoning Swarga; lan apa waé kang kokiket ana ing bumi bakal kaiket ana ing swarga; lan apa waé kang kokculaké ana ing bumi bakal keculaké ana ing swarga. Matius 16:19.

The Release and Rise of the Kingdom of Mohammed

Pelepasan lan Munculé Karajan 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.

Paprangan ing Nineveh ing taun 627 nandhani wiwitaning sepuluh taun pungkasaning kakuwasan Persia, kang wus dikalahaké lumantar siasat Roma, katut kalimputan pedhuting pangayomaning Allah. Iku nandhani titik pambalikan nalika gerombolan Islamé Mohammed wiwit munggah. Paprangan iku nyingkiraké sawijining pepalang kang wis ana sadurungé, sawijining pepalang kang miturut tatanan pamanggih mesthiné bakal tetep ana, manawa Roma lan Persia kalorone isih njagi kakuwatané. Nanging kang mangkono iku ora kelakon marang loro-loroné.

Restraint and Release

Pangekangan lan Pelepasan

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.

Ing pralambang profetik bab Islam, kita manggih pepalang lan palepasané Islam wiwit saka wiwitané piyambak Pitedah Suci, nalika Sarah ngyakinaké Abraham supaya nyirep Hagar lan Ismail.

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 banjur ngandika marang Abram, “Pialaku iku tumempuh marang kowé; aku wis maringaké batur wadonku menyang pangkuanmu; lan nalika dhèwèké weruh yèn dhèwèké wis ngandheg, aku dadi diremehake ana ing paningale; muga-muga Pangéran ngadili antarané aku lan kowé.” Nanging Abram ngandika marang Sarai, “Lah, batur wadonmu iku ana ing tanganmu; tumindaka marang dhèwèké miturut sakarepmu.” Lan nalika Sarai nindakaké kasar marang dhèwèké, dhèwèké banjur mlayu saka ngarsané. Purwaning Dumadi 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.

Malah sadurungé kedadéan iku, sebabé Hagar dipunwedharaké ing narasi kenabian iku amarga Pangéran wus “nyegah” Sarah supaya ora nglairaké anak.

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.

Sarai, garwané Abram, ora mbabar anak kanggo dhèwèké; lan dhèwèké nduwèni sawijining abdi wadon, wong Mesir, jenengé Hagar. Lan Sarai ngandika marang Abram, “Lah saiki, Pangéran wis nyegah aku supaya ora mbabar; mugi panjenengan mlebet marang abdiku; bokmanawa aku bisa olèh anak lumantar dhèwèké.” Lan Abram ngrungokaké swarané Sarai. Purwaning Dumadi 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.

“kunci” ing Wahyu sangang sing diparingaké marang Mohammed, lan sawisé iku kawujud lumantar perang Nineveh, nggambaraké dicabuté “watesan” tumrap Islam ing titik tartamtu apa waé sajroning sajarah kenabian.

“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.

“Malaékat padha nyekel papat angin, kang dilambangaké minangka jaran ngamuk kang ngupaya uwal lan mlayu nyabrang ing salumahing bumi kabèh, nggawa karusakan lan pati ing dalané.” 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.

“Mundhak lan ambruké” karajan Mohammed iku ora digambarake luwih-luwih minangka mundhak lan ambruk, nanging minangka sawijining ‘pelepasan’ lan sawijining ‘pangekangan’. Nalika Islam diluwari sacara profetis, pelepasan iku wis dilambangake déning perang ing Nineveh.

Only the Woes

Namung Bilai-bilai Wae##

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.

Saka pitu kalasangka iku, mung kalasangka bilai saka Islam sing mbentang sajarah minangka kakuwatan sing tetep ajeg wiwit kapisanan dipapanake ing sajarah kenabian nganti tumeka panutupaning mangsa sih-rahmat. Papat kalasangka kang kapisan, kang ndhatengake paukuman marang Roma sisih kulon, nggambarake Odoacer, Genseric, Atilla wong Hun, lan Alaric, mula dadi pralambang patang kakuwatan paukuman kersaning Gusti ing dina-dina wekasan; nanging padanané ing jaman modhèren dudu turunan langsung saka papat kakuwatan kuna mau. Ora mangkono tumrap kalasangka bilai. Sawisé Islam mlebu ing sajarah, panjenengané nerusake garis langsung bab pambebasan lan pangekangan nganti kabebasake kanthi sampurna ing panutupaning mangsa sih-rahmat. Ing kalasangka bilai, “kunci” saka ‘pambebasan’ ditandhani déning perang Niniweh.

Nicomedia and July 27, 1299

Nikomedia lan 27 Juli 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.

Para pelopor kanthi leres netepaké tanggal 27 Juli 1299 minangka wiwitaning satus sèket taun kang pungkasané tumeka ing 27 Juli 1449, kang sabanjuré miwiti telung atus sangang puluh siji taun lan limalas dina sing rampung ing 11 Agustus 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.

Ing artikel sadurungé kita wis nemtokaké bab pengepungan taun 1333 nganti 1337 sing ditibakaké marang Nikomedia déning Sultan Orhan Gazi (putrané Osman I, pangadeg Beylik Utsmani), nalika dhèwèké ngepung kutha Bizantium Nikomedia sing wigati iku. Pengepungan iku minangka pungkasaning peperangan nglawan Nikomedia sing wis diwiwiti déning bapaké, yaiku Osman. Satus sèket taun ing Wahyu pasal sanga, ayat sepuluh, diwiwiti ing tanggal 27 Juli 1299, lan minangka wiwitané sawijining ramalan, sajarah sing magepokan karo tanggal wiwitan iku kudu digatèkaké. Osman I (pangadeg dinasti Utsmani) iku bapaké Sultan Orhan Gazi, sing ing tanggal 27 Juli 1299 nggayuh kamenangan wiwitan sing pinunjul nglawan Kakaisaran Bizantium ana ing Peperangan Bapheus, kang dumunung ana ing wewengkon Nikomedia, cedhak karo kutha Nikomedia; sawijining kutha krajan sing banget wigati ing sajarah Romawi lan Bizantium wiwitan.

Father and Son

Rama lan Putra

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.

Tanggal 27 Juli 1299, pasukan Osman ngalahaké sawijining bala tentara Bizantium sing dipimpin déning sawijining gubernur lokal. Peperangan iku dianggep minangka salah siji saka kasil militèr mardika utama sing kapisan saka Osman sawisé dhèwèké wiwit ngukuhaké kakuwasané ing Bithynia (Anatolia sisih kulon-lor). Kedadéan iku nandhani sawijining langkah wigati ing transisi saka sawijining beylik Turki cilik (kapangeranan suku) dadi kakuwatan sing lagi mundhak, sing ing pungkasané bakal nantang lan nelukaké tlatah-tlatah Bizantium. Tanggal iku nandhani wiwitan sawijining mangsa tuwuhing Islam sing ing pungkasané nuntun marang madegé Kakaisaran Ottoman nalika rubuhé Konstantinopel ing taun 1453. Osman nggunakaké para prajurit ghazi (para panyerbu tapel wates sing kagungan motivasi Islam), lan wiwit saka kono kawanguné para prajurit tapel wates ghazi dadi sawijining bala tentara sing luwih tumata, sing saya ngrembaka wiwit saka Osman banjur tumuli marang putrané, Orhan. Ing antarané unsur-unsur penting liyané saka warisan Osman yaiku yèn iku ndadèkaké Islam bisa tetep nyekel duwèké lemah, béda karo peperangané para prajurit ghazi, sing taktik serang-cepat-lan-bali sing ora tumata mung ninggalaké marang wong-wong mau barang rampasan saka kamenangan-kamenangané, nanging ora tau ana tlatah siji waé.

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.

Ing tanggal 27 Juli 1299, Osman miwiti sawijining kampanye ing wewengkon Nikomedia, lan telung puluh papat taun sawisé iku putrané miwiti sawijining pangepungan patang taun marang kutha krajan Nikomedia. Sang rama ing wiwitan lan sang putra ing pungkasan. Peperangan diwiwiti nglawan wewengkon sing dipratandhakaké minangka Nikomedia lan dipungkasi kanthi direbuté Nikomedia, kutha krajan saka wewengkon Nikomedia. Wiwit taun 1299 nganti 1337 iku sawijining mangsa telung puluh wolu taun, lan kanthi profètis angka “telung puluh wolu” nglambangaké sawijining tangi jumeneng.

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.

“Saiki tangia, pangandikaku, lan nyabrangna kali Zered.” Banjur aku padha nyabrang kali Zered. Lan wektu wiwit saka Kadeshbarnea nganti aku padha tekan lan nyabrang kali Zered iku telung puluh wolung taun; nganti kabèh turunan para wong perang wus sirna saka ing satengahing pasamuwan, kaya déné Sang Yehuwah wus supaos marang wong-wong mau. Pangandharing Torèt 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.

Satus sèket seket sèket taun wiwit 27 Juli 1299 nganti 27 Juli 1449 makili mangsa wektu kang nuwuhake madegé Kakaisaran Ottoman saka bilai kapindho ing Wahyu pasal sanga. Telung puluh wolu taun saka panaklukan Nicomedia kang lumaku maju diwiwiti déning sawijining rama (Osman) lan dipungkasi déning putrané (Orphan). Mangsa iku nggambarake langkah kawitan saka sawijining munggah kang lumaku sethithik-sethithik, saka kadipaten suku tumuju dadi sawijining kakaisaran.

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.

Satus sèket sèket taun wiwit 27 Juli 1299 tekan 27 Juli 1449 kalebu sawijining pengepungan patang taun kang nandhani pungkasaning telung puluh wolu taun. Wiwitaning panaklukan Nikomedia ditindakake déning bapak, Osman, lan pungkasané kasampurnakaké lumantar sawijining pengepungan patang taun wiwit 1333 tekan 1337; sawijining pengepungan kang ditindakake déning putrané Osman.

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.

Nalika satus seket taun mau rampung ing tanggal 27 Juli 1449, Kaisar Bizantium Konstantinus kaping sewelas, utawa Konstantinus pungkasan saka Roma wétan, ngupaya idin saka bangsa Turki supaya bisa ngasta dhampar. Wiwit tanggal iku nganti ditaklukké Konstantinopel ana patang taun. Patang taun mau dipungkasi kanthi pengepungan Konstantinopel, lan Konstantinus pungkasan séda ing pengepungan iku. Munculé Islam diwakili déning telung puluh wolu taun kapisan saka wangsit satus seket taun, kang tumeka ing sawijining pengepungan patang taun. Nalika satus seket taun mau rampung, Islam wis munggah nganti ing sawijining tataran nalika Roma wétan diasoraké déning kakuwatan sing nalika iku diduwèni bangsa Turki. Wiwit saka pangasoran tanggal 27 Juli 1449, patang taun nuntun marang ambruké Roma wétan nalika Konstantinopel direbut lumantar sawijining pengepungan. Pungkasané telung puluh wolu taun kapisan ditandhani déning sawijining pengepungan, lan madegé Kakaisaran Ottoman ditandhani déning sawijining pengepungan.

38 and 40

38 lan 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.

Cacah telung puluh wolu minangka sawijining pralambang, kaya dene katetepake déning Musa ing Pangandharing Toret, kang makili telung puluh wolu taun pungkasan saka paukuman patang puluh taun nglembara ana ing ara-ara samun. Mulane, cacah telung puluh wolu, minangka pralambang, nduwèni gandhèngan karo cacah patang puluh. Osman ngrebut wewengkon Nikomedia tanggal 27 Juli 1299, lan telung puluh wolu taun sawisé kuwi putrané ngrebut kutha krajan wewengkon iku. Wewengkon lan kutha krajan iku kalorone padha-padha aran Nikomedia. Para sejarawan ngidhentifikasi paprangan iki minangka langkah kapisan saka “loro” langkah kang nandhani wiwitan banget saka munggahe Kakaisaran Ottoman. Langkah kapindho kang diidhentifikasi déning sajarah yaiku paprangan Nicaea ing taun 1301. Ing kono bapaké, Osman, ngrebut wewengkon kang aran Nicaea, lan ing taun 1331, telung puluh taun sawisé kuwi, putrané ngrebut kutha krajané, kang uga aran Nicaea, sawijining kutha krajan Romawi biyèn.

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.

Ing sesambetan kaliyan 1299 lan paprangan ing Nicomedia, minangka langkah kapisan saka rong langkah, langkah kapindho dumadi rong taun sawisé, yaiku ing 1301. Taun 1299 punika pralambang saka telung puluh wolu, lan rong taun sawisé (patang puluh), wewengkon Nicaea dipunrebat déning sang rama. Sesambetan antawisipun telung puluh wolu lan patang puluh nalika Israèl kuna jumeneng ngrebat tanah prasetyan dipunlambangaké ing 27 Juli 1299 lan 1301. Kalih langkah wiwitan saking munggahipun Islam punika dipuntandhai déning kampanye militèr ingkang dipunwiwiti kanthi sang rama nelukaké wewengkon, lan sang putra nelukaké ibukutha saking wewengkon punika ing pungkasan. Nalika kalih ibukutha punika rubuh, kalih-kalihipun rubuh lumantar pengepungan. Kalih ibukutha punika ing satunggaling wekdal nate dados ibukutha Rum Wétan.

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.

Tanggal 27 Juli, 1299, lan 1301 tekan pungkasané ing tanggal 11 Agustus 1840, kang makili sajarah taun 1838, nalika Litch kapisan nerbitaké panemuné lan ramalané ngenani wangsit telung atus sangang puluh siji taun lan limalas dina, kang pungkasané bakal kalakon kawujud ing tanggal 11 Agustus 1840. Rong tataran wungu ngadeg tumrap para Millerit yaiku taun 1838 lan 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.

“Ing taun 1840 katitèn sawijining panggenapan wangsit liyane kang nggumunaké, sing nguripaké kapentingan kang sumebar amba. Rong taun sadurungé, Josiah Litch, salah siji saka para pandhita utama kang martakaké Rawuhé Kristus Kang Kaping Pindho, nerbitaké sawijining panerang bab Wahyu 9, kanthi medharaké sadurungé rubuhé Kakaisaran Ottoman. Miturut petungané, kakuwasan iki bakal dijorogaké ‘ing A.D. 1840, ing sawijining wektu ing sasi Agustus;’ lan mung sawetara dina sadurungé kalakoné, dhèwèké nulis: ‘Yèn diparengaké manawa mangsa kapisan, 150 taun, wis kaleksanan kanthi pas sadurungé Deacozes munggah ing dhampar kanthi idin saka wong Turki, lan manawa 391 taun lan limalas dina iku diwiwiti ing pungkasané mangsa kapisan, mula iku bakal rampung ing tanggal 11 Agustus 1840, nalika kakuwasan Ottoman ing Konstantinopel kena diarep-arep bakal diremuk. Lan iki, aku pracaya, bakal kabukten mangkono.’—Josiah Litch, ing Signs of the Times, and Expositor of Prophecy, 1 Agustus 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.

“Ing wektu sing wus katetepake iku, Turki, lumantar para dutané, nampi pangayoman saka kakuwasan-kakuwasan sekuthu Éropah, lan kanthi mangkono nyélakaké dhiriné ana ing sangisoring pangwasané bangsa-bangsa Kristen. Kedadéan iku netepi ramalan mau kanthi pas temenan. Nalika prakara iku wus kawuningan, wong akèh padha yakuwi marang kabeneran asas-asas panafsiran ramalan sing dipigunakaké déning Miller lan para mitrané, lan sawijining daya dorong kang nggumunaké kaparingaké marang gerakan advent. Wong-wong kang pinulangan lan nduwèni kalungguhan padha manunggal karo Miller, ing pambiyara sarta ing nerbitaké pamanggih-pamanggihé, lan wiwit taun 1840 nganti 1844 pakaryan iku sumebar kanthi rikat.” 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.

Ramalan Litch taun ’38 lan paningalé kang wis dibeneraké ing taun ’40 nyakup pratelan pungkasané, kang ditulis déning dhèwèké ing tanggal 1 Agustus, sepuluh dina sadurungé ramalan kang wis dibeneraké mau. Kawujudan ramalan iku kang ngyakinaké jagad bab beneré metodologi ramalan Kitab Suci. Telung puluh wolu taun kang nandhani tumindaké bangsa Israèl kuna kalebu rong taun wiwit panyabrangan Segara Abang nganti marang pambrontakan kapisan ing Kades.

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.

Awit sakehe wong lanang iku kabeh kang wis padha ndeleng kamulyaningSun, lan mukjijat-mukjijatSun, kang Daklakoni ana ing Mesir lan ana ing ara-ara samun, lan saiki wis nyoba Aku nganti ping sapuluh, lan ora gelem ngrungokake swaraSun; satemene wong-wong iku ora bakal weruh tanah kang wus Daksumpahake marang para leluhuré, mangkono uga ora ana siji waé saka wong-wong kang ngunek-unek marang Aku bakal weruh tanah iku. Wilangan 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.

Pambrontakan iku kaidentifikasi minangka sing pungkasan saka sepuluh pacoban. Sawijining mangsa pacoban rong taun kang dumadi saka sepuluh pacoban, ditambah telung puluh wolu taun ana ing ara-ara samun, ngemot pralambang tumrap taun 1838 lan 1840, lan taun 1840 ngandhut sawijining mangsa sepuluh dina.

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.

Lan titik wiwitaning munggahe Islam lumantar Osman ing tanggal 27 Juli 1299 miwiti sawijining mangsa telung puluh wolu taun kang dipungkasi déning sawijining pangepungan patang taun ing taun 1337. Tanggal 27 Juli 1299 iku minangka langkah kapisan saka rong langkah kang diidentifikasi déning para sejarawan minangka titik wiwitaning munggahe Kakaisaran Ottoman, lan langkah kapindho iku ana ing taun 1301. Rong langkah ing peperangan Nicomedia lan Nicaea ing taun 1299 lan 1301 iku nglambangaké taun 1838 lan 1840. Wiwitaning ramalan iku nggambaraké pungkasane.

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 lan Nikaia loro-loroné tau dadi ibukutha sauntara tumrap Roma Wétan ing sajarahé dhéwé-dhéwé. Mesthi waé, Konstantinopel ing pungkasané dadi ibukutha Wétan wiwit taun 330 nganti 1453. Nikomedia lan Nikaia minangka pralambang tumrap ambruké Konstantinopel; kabèh padha gugur déning kepungan Islam kang nandhani pungkasaning sawijining kampanye nalika Islam kawitan ngrebut pangwasané atas wewengkon iku lan sawisé iku ngrebut kutha krajané.

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.

Pengepungan kapisan sajrone patang taun saka 1333 nganti 1337 nggambarake patang taun saka 1449 nganti 1453 nalika ramalan iku dipungkasi. Telung atus sangang puluh siji taun limalas dina sawisé iku, Islam diwatesi nalika para Millerit “muncul” ana ing sangisoré panguwasa kenabian sing diwakili ing ciri-ciri “telung puluh wolu lan patang puluh,” kaya sing diwakili ing sajarah alfa saka sajarah 27 Juli 1299 lan 27 Juli 1449. Munculé Islam lan munculé para utusan Allah ing jaman pungkasan diwakili déning sawijining lambang angka sing kabangun saka sesambungan angka 38 lan 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.

Ing Yèheskèl telung puluh pitu, Islam iku pesen saka angin wetan kang diembusaké marang balung-balung garing kang mati, supaya padha ngadeg dadi bala perang kang gagah prakosa. Nalika pesené Yèheskèl tekan, wiwitaning tanginé diwiwiti, kaya ing sajarah Millerit taun 1838 lan 1840. Pesen mau teka nalika 9/11, lan ing hukum Minggu kang enggal rawuh, balung-balung iku ngadeg dadi bala perang kang gagah prakosa. Tanginé bala Allah minangka pasamuwan kang menang ing dina-dina wekasan dipratandhani déning 1838 lan 1840. 9/11 nganti marang hukum Minggu dipratandhani déning 1840 nganti 1844, nanging iku uga mratandhani mangsa wiwit 31 Dhésèmber 2023 nganti bal-balaning geni ing Nashville.

Eastern Rome

Rum Wétan

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).

Saka pambagéaning karajan déning Konstantinus kapisan (Agung) nganti Konstantinus pungkasan, iku makili sajarah kenabian Roma Wétan. Mulané, mangsa kenabian iku ditandhani déning bapa lan putra kenabian utawa simbolis, kaya kang kaawakaké déning jenengé, sanadyan ora ana turunan getih langsung antarané Konstantinus Agung lan Konstantinus kaping sewelas. Konstantinus kapisan lan Konstantinus pungkasan uga kaawakaké kanthi kenabian minangka pralambang alfa lan omega, lan bapané (alfa) milih Konstantinopel minangka ibukutha, déné putrané (omega) séda ana ing pengepungan nalika Konstantinopel mandheg dadi ibukutha. Mangsa kenabian Roma Wétan ditandhani déning Konstantinus kapisan lan Konstantinus pungkasan. Mangsa 150 taun kang diwiwiti tanggal 27 Juli 1299 nyakup mangsa 38 taun lan dipungkasi déning pengepungan 40 taun. Pengepungan iku dados pralambang tumrap taun 1449 nganti 1453. Kampanye Nikomedia diwiwiti kanthi sawijining wilayah ditaklukaké lan dipungkasi kanthi ibukutha wilayah iku ditaklukaké. Kaya déné Konstantinus kapisan lan Konstantinus pungkasan, panaklukan Nikomedia diwiwiti déning sawijining bapa (kang kapisan) lan dipungkasi déning sawijining putra (kang pungkasan).

Four years

Papat taun

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.

Pengepungan patang taun ing mangsa pambuka saka satus seket taun kang nuwuhake patang taun wiwit saka pangasoranipun Konstantinus ingkang pungkasan ing taun 1449 nganti 1453 nalika Konstantinopel dipunkepung lan rubuh. Ramalan wekdal bab kasusahan kapindho ingkang nglambangaken telung atus sangang puluh satunggal taun lan limalas dinten kawiwitan ing tanggal 27 Juli 1449 lan rampung ing tanggal 11 Agustus 1840. Tanggal punika nandhani wiwitanipun satunggaling mangsa patang taun ingkang déning Sister White sinebat satunggaling pamedhar ingkang mulya saking pangwaosipun Gusti Allah.

“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.

“Malaekat kang manunggal ing pawartosing pekabaran malaekat katelu iku bakal madhangi saindenging bumi kanthi kamulyane. Ing kéné kapratelakaké sawijining pakaryan kang jembaré saindenging jagad lan kakuwatané ora lumrah. Gerakan rawuhipun Gusti taun 1840–44 iku minangka pratandha kamulyan saka kakuwataning Allah; pekabaran malaekat kapisan digawa menyang saben pos misi ing jagad, lan ing sawatara nagara ana kawigatosan agami kang paling gedhé kang tau kasumurupan ing nagara endi waé wiwit jaman Reformasi abad kaping nembelas; nanging kabèh iki bakal kaluwihan déning gerakan kang gagah prakosa ing sangisoré pepéling pungkasan saka malaekat katelu.” 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.

Islam katetepake pangwatesé ing 11 Agustus 1840, lan ana wektu patang taun sing cocog karo pamuanganing Roh Suci ing Pentakosta, sarta karo tumuruning malaékat kang gagah prakosa ing Wahyu wolulas, nalika “gedhong-gedhong agung” ing New York katempuh déning Islam saka bilai katelu ing 9/11. 9/11 nandhani wiwitané mangsa panyegelan tumrap wong satus patang puluh papat ewu. Panyegelan iku sawijining mangsa wektu, lan pungkasaning mangsa panyegelan iku nduwèni ciri-ciri kang padha karo wiwitaning mangsa iku. Nalika Kristus tumurun ing 9/11, Panjenengané nglambangaké Mikhaèl kang tumurun kanggo nangèkaké urip manèh marang loro seksi ing 31 Dhésèmber 2023, nalika mangsa pungkasan saka panyegelan iku wiwit.

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.”

Kunci kang awujud perang Niniwe nggambarake manéka warna pambebasan Islam, kang bakal ngrubuhaké Roma sisih wétan ing taun 1453. Ing sajroning sèket lan sèwu taun “limang sasi” ing ayat sapuluh, wiwitané uga pungkasané ngemu wektu patang taun. Loro wektu patang taun iku nyambung karo panutuping telung atus sangang puluh siji taun lan limalas dina, kang nandhani sawijining wektu patang taun saka 1840 tekan 1844 nalika Kristus bakal madhangi “sakabèhing bumi kalawan kamulyané.” Ing taun 1844, wektu kenabian mandheg dienggo maneh, awit wektu bakal “ora ana manèh.”

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.

Lan supaos demi Panjenengane kang gesang ing salawas-lawase, kang nitahaké swarga lan sakèhé kang ana ing kono, bumi lan sakèhé kang ana ing kono, segara lan sakèhé kang ana ing kono, yèn wektu ora bakal ana manèh. Wahyu 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 nganti 1337, 1449 nganti 1453, 1840 nganti 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.

Telung garis saka période patang taun iku selaras karo wektu pameteraian wiwit 9/11 nganti tekan undhang-undhang Minggu, lan uga selaras karo fraktal saka 9/11 nganti tekan undhang-undhang Minggu kang kawejangan wiwit tanggal 31 Desember 2023 nganti Islam dibébasaké manèh kanggo nglantaraké bal-balaning geni 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.”

Fraktal profetik saka 31 Desember 2023 tumuju marang bal-balan geni ing Nashville wis dilambangaké déning telung periode profetik patang taun sing kabèh selaras karo wektu panyegelan wiwit 9/11 nganti hukum Minggu. Mulané, ana patang seksi sing ngenali sajarah saka 31 Desember 2023 nganti serangan Nashville, lan peperangan Niniwe iku “kunci” kanggo saben-saben seksi iki. 1333, 1449, 1840, lan 9/11 kabèh minangka titik balik—“kunci.”

“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.

“Ana piwulang-piwulang kang kudu dijupuk saka sajarah jaman biyèn; lan kawigatosan katuntun marang prakara-prakara iki, supaya kabèh wong mangerténi yèn Gusti Allah makarya miturut garis-garis kang padha saiki iki kaya Panjenengané tansah makarya wiwit biyèn. Astané katingal ana ing panggawé-Né lan ana ing antarané bangsa-bangsa saiki, padha waé kaya wiwit Injil kapisan diumumaké marang Adam ana ing Eden.

“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.

“Ana mangsa-mangsa sing dadi titik balik ing sajarahing bangsa-bangsa lan pasamuwan. Ing pamaréntahaning Allah, nalika krisis-krisis kang béda-béda iki rawuh, pepadhang kanggo wektu iku diparingaké. Manawa pepadhang iku ditampa, bakal ana kamajengan rohani; manawa ditampik, karusakan lan kacilakan rohani bakal nututi. Gusti ana ing pangandikané wus mbikak pakaryan nyerang saka Injil, kaya dene wis ditindakaké ing jaman biyèn, lan bakal katindakaké ing tembé, nganti tumeka ing paprangan panutup, nalika agènsi-agènsi Iblis bakal nindakaké obahan pungkasané kang nggumunaké.” 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.

Sawisé dados kaisar ing taun 284, ing taun 293, Diocletian milih Nicomedia dadi ibukutha sisih wétan Kakaisaran Romawi nalika dhèwèké kanthi sah mbagi kakaisaran iku dadi Wétan lan Kulon, sarta netepaké sistem Tetrarki. Nicomedia dadi ibukutha administratif lan militèr utama ing sisih Wétan sajrone sawetara dasawarsa. Konstantinus Agung nggunakaké kutha iku minangka pangkalan sadurungé mutusaké mbangun ibukutha anyar ing Byzantium cedhak kono (kang banjur diparingi jeneng Konstantinopel ing taun 330). Malah sawisé Konstantinopel dadi ibukutha utama, Nicomedia tetep dadi pusat régional kang wigati, kanthi papan strategis ing pesisir wétan Segara Marmara. Mulané, sanadyan dudu ibukutha tetep kaya Roma utawa Konstantinopel, Nicomedia kanthi resmi ditetepaké dadi ibukutha sisih wétan sajrone mangsa transisi kang wigati ing sajarah Romawi. Ing wiwitan saka satus sèket taun iku sawijining ibukutha Roma sisih wétan katelukaké, lan ing pungkasané sawijining ibukutha Roma sisih wétan katelukaké. Kaloro panaklukan iku kalebu sawijining pangepungan.

Diocletian

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

Kaisar Diocletian kanthi resmi ndadèkaké Nicomedia minangka ibukutha sisih wétan Kakaisaran Romawi nalika piyambakipun nindakaké sistem Tetrarki ing taun 293. Sistem Tetrarki punika kapérang saking pérangan kulon lan wétaning kakaisaran; ing sisih wétan lan kulon kaloronipun gadhah satunggal kaisar senior (Augusti) lan satunggal kaisar yunior (Caesar), saéngga jangkep cacahipun dados papat, kados ingkang kaewakani déning tembung “tetrarki”.

Alpha and Omega

Alfa lan 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.

Diokletianus iku pralambang omega tumrap gréja Smirna, lan Néron iku pralambang alpha. Konstantinus Agung iku pralambang alpha tumrap gréja Pergamus, lan Yustinianus iku pralambang 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.

Pamérangan Roma sacara ‘legal’ dadi pérangan wétan lan kulon (kang ora suwé lestari) katindakaké déning Diocletian, lan pamérangan Roma sacara profetik dadi pérangan wétan lan kulon katindakaké déning Constantine. Sajeroning sajarah gréja simbolis kapindho kang kebak panganiaya, kang dilambangaké déning Smyrna, Roma kabagi sacara legal dadi wétan lan kulon; lan sajroning sajarah gréja simbolis katelu kang kebak kompromi, kang dilambangaké déning Pergamos, Roma kabagi sacara profetik dadi wétan lan kulon. Taun 293 iku alfa lan taun 330 iku omega, lan ing tanggal 11 Mei 330, Constantine Agung ngresmikakaké Konstantinopel dadi ibukutha Kakaisaran.

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.

Pamisahan hukum déning Diocletianus ing taun 293 ambruk lumantar perang sipil sing banjur njalari kahanan kuwi nganti metu Edik Milano ing taun 313, nalika Konstantinus saka wetan lan Licinius saka kulon nerbitaké Edik Milano, ngesahaké agama Kristen kanthi sah miturut hukum, lan kanthi éfèktif mungkasi Tetrarki—sistem papat panguwasa sing tumata sesarengan, kang ambruk dadi sawijining pasulayan antarané rong kakuwasan utama (Konstantinus ing Kulon lan Licinius ing Wetan). Pamisahan hukum iku, kang mbukak dalan tumuju ambruking sistem, nggambaraké sawijining mangsa rong puluh taun saka pamisahan menyang pamisahan, lan loro-loroné pamisahan mau njalari ambruking sistem mau.

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.

Pasamuwan Smirna diwiwiti ing jaman Nero ing taun 64, nalika geni gedhé ing kutha Roma dipigunakaké déning Nero kanggo nganiaya wong-wong Kristen, kang déning Nero ditudhuh minangka panyebab kobongan iku. Nero nandhani wiwitan panganiaya lan dadi pralambang panganiaya pungkasan ing dina-dina wekasan. Panganiaya pungkasan iku lumaku terus nganti tumekaning panutupan mangsa sih-rahmat, nalika kakuwasan kapausan tekan pungkasane tanpa ana siji waé kang nulungi. Mangkono, mangsa panganiaya kang kapisan diwiwiti kanthi kobongané Roma lan dipungkasi kanthi kobongané Roma.

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.

Lan sungu sepuluh sing kokdeleng ana ing dhuwure kewan iku, iku bakal sengit marang sundel mau, lan bakal ndadèkaké dheweke suwung lan wuda, lan bakal mangan dagingé, sarta ngobong dheweke nganggo geni. Wahyu 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.

Pasamuwan Smirna diwiwiti déning Néro ing taun 64, nalika geni gedhé ing Roma dimupangataké déning Néro kanggo nganiaya para wong Kristen, kang déning Néro ditudhuh minangka wong-wong sing miwiti geni iku. Rong atus sèket taun sawisé kuwi, pasamuwan iku rampung ing taun 313 kanthi Edict of Milan. “Edict” iku minangka pungkasaning sawijining mangsa rong puluh taun kang diwiwiti déning pambagéan légalé Diocletian, lan iku uga minangka pungkasaning rong atus sèket taun Smirna kang diwiwiti déning Néro. Rong atus sèket taun panganiaya kang dilambangaké déning pasamuwan Smirna lan Néro iku nyakup sepuluh taun panganiaya kang paling awon, kang ditindakaké déning Diocletian. Sepuluh taun panganiaya iku minangka separoning pungkasan saka rong puluh tauné Diocletian kang diwiwiti kanthi pambagéan légal kakaisaran ing taun 293. Wiwit pambagéan légal dadi wetan lan kulon déning Diocletian ing taun 293, diwiwiti sawijining mangsa rong puluh taun kang kadadéan saka loro mangsa sabené sepuluh taun.

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 sacara sah mbagi karajan dadi wilayah wétan lan kulon, mangkono nggambaraké kanthi pralambang pamisahan kenabian kang kalaksanakake déning Konstantinus. Pamisahan déning Diocletian iku wétan lan kulon, nanging kasusun saka loro panguwasa ing wétan lan loro panguwasa ing kulon. Siji panguwasa utama lan siji panguwasa sekunder kanggo saben wilayah. Ing tanggal 23 Fèbruari 303, Diocletian ngetokaké kang kapisan saka sawatara “edikt” nglawan wong-wong Kristen, kang nandhani wiwitaning Panganiaya Agung, (uga disebut Panganiaya Diocletian), yaiku panganiaya marang wong-wong Kristen kang paling abot lan paling nyebar ing Karajan Romawi.

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.

Lan marang malaékat pasamuwan ing Smirna tulisen; Mangkéné pangandikané Panjenengané kang wiwitan lan kang pungkasan, kang wus pejah, sarta saiki gesang; Aku sumurup marang pakaryanmu, lan kasangsaran, lan mlaratmu, (nanging kowé sugih) lan Aku sumurup pitenahé wong-wong kang padha ngaku yèn dhèwèké iku wong Yahudi, nanging dudu, malah dadi pasamuwané Iblis. Aja wedi marang samubarang kang bakal kok alami: lah, Iblis bakal mbuwang sapérangan saka antaramu menyang pakunjaran, supaya kowé padha katitah; lan kowé bakal nandhang kasangsaran patang dina sapuluh: setyaa nganti tekan pati, lan Aku bakal maringi kowé makuthaing urip. Sing sapa duwé kuping, hendakna ngrungokaké apa kang dipangandikakaké déning Sang Roh marang pasamuwan-pasamuwan; Sing sapa menang ora bakal cilaka déning pati kang kapindho. Wahyu 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.

Penganiayaan Ageng terus lumampah ing sangisoré para panerusé Diocletian (mligi Galerius) nganti taun 313, nalika iku dipungkasi lumantar Edict of Milan. Nero iku pralambang alfa tumrap panganiaya sing nggambarake Diocletian minangka panganiaya omega saka mangsa kenabian kang dipralambangaké déning pasamuwan Smirna. Panganiaya iku rampung kanthi sawijining bebrayan pulitik lan prajanjèn antarané Constantine saka sisih wétan lan Licinius saka sisih kulon. Ing sasi Fèbruari 313, Constantine lan Licinius kepanggih ing Milan lan nerbitaké Edict of Milan, kang maringi toleransi agami marang wong-wong Kristen (lan uga liyané) ing saindhenging kakaisaran. Kanggo nguwataké pasakuthon pulitiké, Licinius nikah karo Constantia (saduluré tiri Constantine) nalika utawa watara wektu patemon iku. Bebrayan iki minangka pasakuthon pulitik Romawi kang khas—ngesahaké prajanjèn antarané kaloro kaisar iku lan mbiyantu nyetabilaké kakaisaran kanggo sawatara wektu sawisé pirang-pirang taun perang sipil. Nanging, pasakuthon iku ora suwé lestari. Constantine lan Licinius banjur perang siji lan sijiné, lan Constantine ngalahaké Licinius ing taun 324, saéngga dadi panguwasa tunggal.

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.

Saka Nero nganti Konstantinus, wekdal kenabian Smirna ingkang suwéné kalih atus sèket taun punika kalampahan, lan ing taun 313 gréja Pergamus, yaiku gréja kompromi, wiwit, lajeng dipunpungkasi déning gréja Tiatira ing taun 538. Kalih atus sèket taun Smirna punika nglambangaké satunggaling mangsa panganiaya, lan ing pungkasaning mangsa sakabèhé punika, panganiaya Diokletianus netepi “sapuluh dinten” (sapuluh taun) ing Kitab Wahyu, ing pundi mangsa panganiaya ingkang paling awon punika nggambaraken satunggaling fraktal saking mangsa sakabèhé. Sapuluh taun punika minangka fraktal saking kalih atus sèket taun. Sapuluh taun punika nggambaraken omega saking panganiayanipun Nero, lan ing pungkasanipun, pamisahan omega saking kakaisaran dados wetan lan kulon.

Marriage and Divorce

Palakrama lan Pegatan

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 diwiwiti nalika kobonganing Roma ing taun 64 lan mungkasi rong atus sèket taun sawisé kuwi, ing taun 313, kanthi Edik Milan lan palakrama pulitik antarané wetan lan kulon. Fraktal panganiaya sajroning sepuluh taun diwiwiti ing taun 303 lan mungkasi ing taun 313 kanthi Edik Milan lan palakrama pulitik antarané wetan lan kulon. Rong puluh taun kang diwiwiti kanthi pamisahan légal antarané wetan lan kulon ing taun 293 déning Diocletianus mungkasi ing taun 313 kanthi palakrama pulitik antarané wetan lan kulon. Prajanjian palakrama taun 313 antarané wetan lan kulon mungkasi kanthi pegatan ing taun 324, nalika Konstantinus ngalahaké Licinius saka kulon lan dadi panguwasa tunggal Roma. Pegatan profètis taun 324 dumadi telung taun sawisé undhang-undhang Minggu pisanan ing taun 321.

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

Pitulas taun wiwit 313 nganti 330 nandhani sawijining bebrayan politik, lan pungkasaning panganiaya kang dilambangaké déning Smyrna lan Nero, sarta wiwitané pasamuwan kompromi kang dilambangaké déning Pergamos. Wiwitané Pergamos ing taun 313 nalika bebrayan iku, banjur kasusul déning wiwitan panganiaya kang diwiwiti nalika angger-angger Minggu kang kapisan ing taun 321. Sawisé iku kasusul déning pegatan profetik ing taun 324, kang ndadèkaké wetan lan kulon manunggal dadi siji karajan ing sangisoré Constantine. Enem taun sawisé iku, ing taun 330, pamérangan dadi wetan lan kulon diambali kanthi profetik. Pitulas taun iku nglambangaké periode alfa saka pasamuwan Pergamos kang bakal lumaku terus nganti pasamuwan Thyatira tekan ing sajarah profetik ing taun 538. Periode alfa iku bakal nglambangaké sawijining sajarah omega ing pungkasaning periode wiwit 330 nganti 538. Sajarah omega saka Pergamos nglambangaké periode 496, 508, lan 533.

Seventeen Years

Pitulas Taun

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.

Ptolemaios saka perang Raphia mrentah “pitulas taun,” lan ana “pitulas taun” ing antarane perang Raphia lan perang Panium. Pitulas taun mau sajroning pralambang selaras karo pitulas taun wiwit 313 nganti 330. Rong atus sèket tauné Néron tumrap Smirna nuntun marang pitulas taun kapisan saka pasamuwan Pergamos, lan nyambung karo rong atus sèket taun kang diwiwiti ing dhawuh katelu ing 457 SM, titik wiwitan saka 2300 taun ing Dhaniel bab wolu lan ayat patbelas, lan iku dhasar lan pilar utama Adventisme. Loro seksi sajroning rong atus sèket taun selaras karo rong atus sèket taun saka karajan kaping nem ing ramalan Kitab Suci kang diwiwiti ing 1776 lan rampung taun iki, ing 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.”

Para pelopor Adventisme ora ndeleng utawa mangertèni pitulas taun saka 313 nganti 330, amarga ing taun 1844 wong-wong iku durung mangertèni bab prakara Sabat dina kapitu utawa dina srengéngé. Nanging, wong-wong iku pancèn ngakoni satus sèket taun ing ayat sepuluh saka Wahyu sanga, lan iku dadi titik wiwitan sawijining mangsa wektu sing nuntun marang telung atus sangang puluh siji taun lan limalas dina, sing rampung ing tanggal 11 Agustus 1840. Pangerten mau ngasilaké sawijining “pakaryan pratandha daya Allah” kang gedhé.

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.

Para pelopor ora ngerteni anané periode kapindho sajroning satus sèket taun ing Wahyu sanga. Pangerten dhasar wong-wong mau nggambarake landhesan sing dadi papan pangadegane “pepadhang anyar” saka Wahyu sanga. Pepadhang iku kabukak déning “kunci” perang ing Niniwe. “Kunci” iku maringi kamungkinan marang sawijining murid ramalan supaya bisa ngenali kabèh karajan ing ramalan Kitab Suci sing digambarake ing Daniel lan Wahyu. Babil, Medo-Pèrsia, Yunani, karajan Seleukid lan Ptolemaik, karajan Muhammad, lan kang luwih wigati manèh, iku nggedhekake kakaisaran Roma kanthi ngenali munggah lan rubuhipun ora mung Roma, nanging uga karajan Roma wetan lan kulon, uga Amérika Sarékat (nabi palsu), kapausan (kéwan buas), lan Perserikatan Bangsa-Bangsa (naga). Kabèh munggah lan rubuhipun karajan-karajan iki padha nekseni marang gerakane naga, kéwan buas, lan nabi palsu sing ing pungkasané nggawa donya marang Armagedon. Gerakan iku digambarake ana ing enem ayat pungkasan saka Daniel sewelas, lan wiwitan saka gerakan iku digambarake ing sajarah kang kasimpen saka ayat patang puluh.

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.

Peperangan Nineweh nyedhiyakake titik rujukan profetik kanggo nyelarasake paseksèn-paseksèn babagan kakaisaran Roma, karajan-karajan Roma sisih wétan lan kulon, sarta Roma kapapaan, ing runtutan prastawa-prastawa akhir jaman. Mangkono, peperangan Nineweh iku dadi kunci kang njlentrehake kanthi pepak manéka paseksèn profetik ngenani Roma, lan miturut ayat patbelas saka Daniel sewelas, Roma iku kang netepake wahyu kasebut. Kunci kang nglumpukake garis-garis iku dadi siji yaiku peperangan Nineweh.

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

Ing artikel kita sabanjuré, kita bakal wiwit nglumpukaké limang artikel sadurungé kang mbahas bebenduning Wahyu sanga.