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.

“Lagony” ma nyutu lweny pa Nineveh i Niyabo namba abicel aboro ononge otimre i yore me gin acoya ma omedo kare me lokke, ma nono dong en gin ma lagony tye ka timone. Lok na en ni lweny pa Nineveh pe keken obedo lagony me gin acoya ma ocoyo cing me tum pa Islam, ento bene en lagony me profesi. Tic me profesi ma tye i lweny man okelo rek ducu me ker pa profesi me Baibul, calo kicoyo gi i Daniel kacel ki Niyabo, me rwatte maber kacel ki pot buk apar ki acel me Daniel. I tim man, opoore ker magi ducu me bedo ka nyutu cing i lok me toro abicel acel angec pa Daniel apar ki acel, ci ma dit loyo—me yabe gin acoya me piny ma pe onen ma tye woko i yo me lok me toro piero abicel.

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.

Ka abimiyo ni an amiyi kony me Ker pa Polo: ci gin mo keken ma ibicweyo i piny obedo kacweye i polo; ka gin mo keken ma ibiyabo i piny obedo kayabbe i polo. Matayo 16:19.

The Release and Rise of the Kingdom of Mohammed

Kiwec ki Cung me Ker me 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.

Lweny me Nineve i mwaka 627 ocoyo cakke pa myaka apar me agiki pa twero me Persia, ma Romano owangoye ki yo pa ryeko me lweny, ka opore ki kur me opatr opatr pa Okwong. En ocoyo kabedo me lok ma iye lwak me Islam pa Mohammed gucako aa malo. Lweny meno okelo kwanyo cing me gengo ma dong obedo tye, gengo ma i te ngec twero pe twere me kwanyo, onongo Romano ki Persia aryo weng gubedo ki tekgi. Ento pe obedo kumeno.

Restraint and Release

Kengo ki i Donyo ciweyo Dano៕

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.

I anyim me cing pa lanyut me lanebi me Islam, wa nongo kweny ki yubo me Islam ki i cako me acaki pa Lek Maleng kulu ka Sarah omiyo Abraham oyub Hagar ki 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.

Ci Sarai owaco bot Abram ni, Kica na marac me atika obed ikomyi: acwalo latica na me boti; ka en oneno ni otuco ic, an aa time i wangge: Yehova ongngol kop ikin atika kodi. Nying Abram owaco bot Sarai ni, Nen, latica ni me ni tye i cingi; tim kwede kit ma mito ci. Ka Sarai oya kwede matek, en olok cen ki i wangge. Genesis 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.

Nyingi ka gin man otimo, tyen lok ma pego Hagar idwogo me lok pa lanen ni, en nikech Lubanga “okelo twero woko” ki Sara me nywalo latin.

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.

Kombedi Sarai, dako pa Abram, pe onywalo nyare ni; dok en bene tye ki atica dako mo ma jo Misri, nyinge Hagar. Ci Sarai owaco bot Abram ni, Nen kombedi, Mukama otweroa ki nywalo; akwayo in, dony i bot aticara; twero bedo ni abinoo nyigwana ki i kom en. Ci Abram oworo dwone pa Sarai. Genesis 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.

“Lakica” me Niyabo Abol 9 ma kiyubo ni Mohammed, ci dok oyubu adwogi i lweny me Nineveh, konyo tyen lok me kwanyo “kakeng” ma i kom Islam i kare mo keken i historia me porofecy.

“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.

“Malayika tye ka gengo yamo angwen, ma kipor ki rum malit ma atamo ka mito yweyo ki cweyo pyer i kom piny ducu, ka okelo balic ki too i yo ne.” 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.

“Cweyo ki poto” me ker me Mohammed pe kilero adaa calo cweyo kacel ki poto, ento calo “yab” kacel ki “twero me gengo”. Ka Islam kiyabo i yo me porofeto, yab man kinyuto kwede ki lweny me Nineveh.

Only the Woes

Dwek Gin Acan Keken

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.

Ikinye me atoro abiro, atoro me “wii” pa Islam keken aye omito i historia calo teko ma pe olokke aa cawa ma gityeko keto gi i historia me profesi nio i agiki me cawa me kica. Atoro angwen me acel ma obino i kom Roma me kabedo i west onyuto Odoacer, Genseric, Atilla pa jo Hun, ki Alaric, ci man obedo calo kit me anyut pa teko angwen me ngolo me opiyo i nino me agiki; ento dano ma gi rwatte kwede i kare ni pe obedo nyako atir ma oa i teko angwen magi me kare macon. Pe tye kumeno i kom atoro me “wii.” Cawa ma Islam donyo i historia, en medo bedo i rwom acel me yabe ki gengo nio ka giyabe en ducu i agiki me cawa me kica. I kom atoro me “wii,” “lakica” me ‘yabe’ kinyuto kwede lweny me Nineveh.

Nicomedia and July 27, 1299

Nikomedia ki nino 27, 1299 Julio

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.

Lupwonye me nywako kare maber ni Julai 27, 1299 obedo cako pa myaka mia acel ki abicel, ma ogik i Julai 27, 1449, ci en dok ocako myaka mia adek ki abicel acel ki mwaka acel, ki nino abicel ki aparo wiye, ma ogik i Agusto 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.

I nyig coc mukato angeyo wa ni twalo me kede ma obedo ki i mwaka 1333 nio 1337 ne gityeko kelo i kom Nicomedia ki Sultan Orhan Gazi (latin Osman I, ma ne en jamiye me Beylik pa Ottoman), ka obedo ka otwalo kede i kom taon madu dit me Byzantine me Nicomedia. Twalo me kede man en tyeko me lweny ma i kom Nicomedia ma ocako ki wonne Osman. Myaka mia acel ki abic me Niyabo 9:10 ne ocako i Julai 27, 1299, dok pien en acakki me porofeto, myero ni ote lok me gin ma otimme ma rwate ki nino me acakki meno. Osman I (jamiye me dynasti pa Ottoman) ne en won Sultan Orhan Gazi, ma i Julai 27, 1299 oyubo lwor me acakki ma dit tutwal i kom Ker me Byzantine i Lweny me Bapheus, ma ne tye i kabedo me Nicomedia, cok ki taon me Nicomedia; taon me ot pa ker ma ne dit tutwal i historia pa Roma ki historia me acakki pa Byzantine.

Father and Son

Won ki Wod

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.

Nino dwe mar aryo abicel ki aryo, mwaka 1299, jol me lweny pa Osman oloyo jonywal lweny me Byzantine ma gubedo ka loyo gi guberenge acel me kabedo. Lweny man ocako ka acel ikin lweny mapat mapol me lworo pa Osman i kwo me cing cing onyo mege ma pe iyubo gi lobo mukene, i nge acel ma en ocako konyo ki coko teko piny i Bithynia (Anatolia me ilela kang’wen). Obedo cing acel mapol pire tek i loko pa beylik matidi me Turkey (rwom me ker pa doggola onyo doggola ma acel) dok bedo tek ma tye ka cweyo cinge, ma lacen odwogo ka kwanyo i cing ki loyo lobo pa Byzantine. Nino eno nyuto acakki me kare me medde i dongo pa Islam ma i agiki omiyo keto Ker me Ottoman i kare me opoto pa Constantinople i mwaka 1453. Osman otio ki jo lweny me ghazi (jo me anyim piny ma gubedo ka tyo me kwanyo ki peko i wi cing me pwoc pa Islam), dok kunnu aye acakki me keto jo lweny me anyim piny pa ghazi i rwom me lweny ma oyikoyike maber, ma omedde ka dongo ma cake ki Osman ka oo bot wode, Orhan. Ikin jami mukene mapol ma pire tek i lik pa Osman en ni omiyo Islam nongo yo me mako ki gwoko mwoc onyo jami me lobo, pe calo lweny pa jo lweny me ghazi ma yubgi pe oyubo, pien timgi me twer kede ringringo dok ngwec pe oweko gin pe ki gin mo mukene twero mako angeyo me lobo, kono omiyo gin dong nongo keken lupwo pa oloyo megi, ento pe lobo mo.

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.

I nino 27 me dwe mar Abicel 1299, Osman ocako diro me lweny i kabedo pa Nicomedia, dok mwaka adek ki angwen mukene i ngeye, wode ocako bedo me cwero me mwaka angwen i wil gang kwan ducu me kabedo ma ber Nicomedia. Won i cako, dok wot i agiki. Lweny ocako i kom kabedo ma kinyuto calo Nicomedia, dok ogik ki mako Nicomedia, gang kwan ducu me kabedo no, Nicomedia. Ki mwaka 1299 wa myaka 1337 en kare me mwaka adek ki aboro, dok i nying me porofeto namba “adek ki aboro” nyutu me aa malo.

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.

Kare aa, an atye, gul woko ka iacel pi poto Zered. Om wa iacel poto Zered. Kinde ma wa yao ki Kadeshbarnea, cawa ma wa ne wa iacel poto Zered, bene mwaka adek ki abicel-weno; nio wa cawa ma anywola ducu pa lwak, ma jo lweny, pegi gupoto ki iye kulu pa jo; calo RWOT obedo ka oyubo negi. Deuteronomio 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.

Icak acel abicel ki pyeru abicel ikato nino 27 me dwe marabweny 1299 cawa nino 27 me dwe marabweny 1449 tyeko nyutu kare ma otelo i cako me Cung pa Ottoman me lyeto me aryo ma tye i Buk me Niyabo caber 9. Pyeru adek ki abongwen me lweny me yubo Nicomedia ma obedo ka doko-doko ocakke ki won (Osman) ci ogik ki nyare (Orphan). Kare man onyutu yat me acel me cato ma doko-doko me rwot pa dogola acel matwal oo i Cung.

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.

Mwaka mia acel gi abicel aa ki Nino dwe maracel me 27, 1299 oo i Nino dwe maracel me 27, 1449, tye ka i kin gi lworo me mwaka angwen ma nyuto agiki me myaka adek ki aboro. Acakki me lworo me Nicomedia obedo i cingo won Osman, dok agikine otumobwoki ki lworo me myaka angwen aa ki 1333 oo i 1337; lworo ma otye ka otim wode 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.

Ka mwaka mia acel ki abicel otyeko i nino dwe maracel me 27, 1449, ajwaka me Byzantine, Constantine me acel ki acel, onyo Constantine me agiki pa Roma me atir, odwogo penyo turuki me yubo rwot. Ki i nino meno nyaka i kare ma gubedo kawo Constantinople ne tye mwaka angwen. Mwaka angwen meno otyeko ki kubbo pa Constantinople, dok Constantine me agiki oto i kubbo meno. Cako me Islam onyuto ki myaka piero adek ki abiro me kwo pa prufecy mar mwaka mia acel ki abicel, ma ogik ki kubbo ma otiyo mwaka angwen. Ka mwaka mia acel ki abicel otyeko, Islam ne ocako medo nyaka i kabedo ma Roma me atir oywinyar ki teko ma turuki ne tye kwede i kare meno. Ki i yinyaro pa nino dwe maracel me 27, 1449, mwaka angwen opwoddo wa i poto pa Roma me atir ka gukawo Constantinople ki kubbo. Agiki pa myaka piero adek ki abiro me mukwongo kiketo cing ki kubbo, dok cako pa Bwami pa Ottoman bene kiketo cing ki kubbo.

38 and 40

38 kacel 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.

Namba adek abiro ki abicel me tic calo kit ma Musa oyaro i Kwan me Cik ma Acel me Tye Kwede, ka omyero me neno pyer me mwaki adek abiro ki abicel me agik i kelo kwede me mwaki artam me yot i tim me acamo i tim ba i timoro. Pi meno, namba adek abiro ki abicel, calo anyut, tye ki kubbe ki namba artam. Osman omako lobo me Nicomedia i nino dwe me abiro ki abicel ki abicel me mwaka 1299, dok mwaki adek abiro ki abicel i ngeye, nyare omako taun me dul me lobo meno. Lobo kacel ki taun me dul bene ginyingogi Nicomedia. Jo mukwongo me neno lok me kare giyero lweny man calo lakwena me acel i hatua ‘ariyo’ ma ginyuto cak me aa malo me Ker me Ottoman. Lakwena me ariyo ma kare me loko yero aye lweny me Nicaea i mwaka 1301. Kany, won Osman omako lobo ma nyinge Nicaea, dok i 1331, mwaki adek abicel i ngeye, nyare omako taun me dul, ma nyinge Nicaea, ma obedo dul me Roman mapat i kare mukato.

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.

I kit ma rwate ki 1299 kacel ki lweny me Nicomedia, calo dong yat me acel i kin yadi aryo, yat me aryo bino i mwaka aryo i ngeye, i 1301. 1299 en nyonyo me adek ki aboro, dok mwaka aryo i ngeye (angwen), gwok me Nicaea kwo kene ki won. Wat me adek ki aboro kacel ki angwen i kwena me Israel me anyim ka gibino malo me gwoko ngom ma kiciko ni gibino neno, kinyutu i Nino 27 me July, 1299 kacel ki 1301. Yadi aryo magi me anyim me Islam ma tye ka malo, kiketo cing gi i dul me lweny ma cako ki won ka loto gwok, dok wot ki latin ka loto ot me ker me gwok i agiki. Ka ot me ker aryo peyo, gipeyo i kin kabedo me otela. Ot me ker aryo pio obedo i kare mogo ot me ker me Roma me anyim.

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.

Nino 27 July, 1299 kacel ki 1301 gitye ka tum i nino 11 August, 1840, ma kelo cwiny me lok pa mwaka 1838, cawa ma Litch ocako me coyo ka oyar tamme ki nyig cinge pi profesi pa miaka abicel adek ki acel ki nino apar wiye abicel, ma lacen obedo me tummo i nino 11 August, 1840. Yat pa aryo me aa malo pa jo Millerite obedo miaka 1838 ki 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.

“I mwaka 1840, tye anyim ma dong obedo ayela mapol me lukwena okwanyo cwiny pa lwak mapol. Mwaki aryo ma oloko angec onyo, Josiah Litch, acel i dyec pa lutic me Wang Cako me Dwogo pa Kristo me Aryo, ocoyo nyonyo me Kwan pa Yohana 9, ka penyo piny me kato pa Ker pa Ottoman. Calo kwede, teko man ne aye me kelo piny ‘i A.D. 1840, kare mo i dwe me August;’ dok ni nino manok keken mapwod pe gityeko timo ne ocoyo ni: ‘Ka waweko kare me acel, myaka 150, ni otimme ada cutcut mapwod Deacozes opong i kom ker ki rwot pa Turk, dok ni myaka 391 ki nino apar wiye abic, ocako i agiki pa kare me acel, en bino tum i nino 11 me August, 1840, ka wa twero geno ni teko pa Ottoman i Constantinople obino kwanyo. Dok man, an atamo ni, gibino neno ni en aye gin ma otimme.’—Josiah Litch, i 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.

“I kare ma omiyo ginyuto, Turkey, ki dwoge ma otumwa me eneko, otyeko yubo gwok pa rwodi ma gitye kacel pa Europe, ci omiye gin kene i bwo cing pa lobo ma jo Kristo. Gin ma otime no ocobo lok me porofeta atir atir. Ka ngene ni lok man otyeko time, lwak dano mapol oyubu ni yub me lok me niang porofeta ma Miller ki jo ma gitye kacel kwede oyot atir, ci omiyo mwaki me git me adwentu odoco matek ma loyo. Dano ma giwonyo ki ma gin ki kabedo maber gucuk kacel ki Miller, i penyo lok kede i nywalo lok me yub me nenone, ci ki cawa me mwaka 1840 wa i 1844 tic no oyaro pire tek cakke i kabedo mapol.” 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.

Paro pa Litch me mwaka ’38 ki neno ne ma obedo ka otyeko loyo me mwaka ’40 bene tye ki lok ne ma agiki, ma en ojwoko i nino me Agusto 1, nino apar lakwena ma pe gineno paro ma ocoyo maber. Obedo cobo pa paro ma omiyo pire tek ni piny ongene i yo ma atir me tic ki porofeto me Baibul. Myaka adek ki abongwen ma oneno cing me aa i malo pa Israel me kare macon owot ki mwaka aryo aa ka i kato pa Ibar me Mor Kec wa i loko me acel i 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.

Pien bot co dano duc mo neno wic lyel angeya, ki cing‑tipa angeya me cwinya, ma atimo i Ijipt ki i tim piny, dok gitema an kombeddi tyen adek, kadi pe giwinyo dwona; adier pe gibineno piny ma acamo kwede ni abimiyo kwerekweregi, kadi acel i butgi ma ojwoka an pe obineno. Namba 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.

Buntu meno nywako twero ka gikwanyo ni en agiki me temo apar. Kare me temo me mwaka aryo, ma tye ki temo apar, ma dong omedo i myaka adek ki mwaka abongwen ma gibedo i tim me tim ber i tim me polo, obedo cal me 1838 ki 1840, dok 1840 omedo kare me nino apar.

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.

Kwo cako me tye pa kwede me Islam ki Osman i nino 27 me Julai, 1299, cako kare me mwaka adek ki aboro ma tumu i ciri me mwaka angwen i 1337. Nino 27 me Julai, 1299, obedo yat acel i but yat aryo ma jo loko lok me iyore dong gonyo calo cako me tye pa kwede me Ker pa Ottoman, dok yat aryo no obedo 1301. Yat aryo mag lweny me Nicomedia ki Nicaea i 1299 ki 1301 nyuto cal pa 1838 ki 1840. Cak pa profesi nyuto agiki.

Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capitol in 330 until 1453. Nicomedia and Nicaea typify the fall of Constantinople; all fell from Islamic sieges that marked the conclusion of a campaign where Islam first took control of the territory and thereafter took the capital city.

Nicomedia ki Nicaea, aryo weng obedo ka me ceng adwogi mot i Roma me anyim i kare gi me historia. Con, Constantinople aye oloko i agikki me bedo ka me ceng adwogi me anyim i mwaka 330 nio i 1453. Nicomedia ki Nicaea tye ka nyutu kit me poto pa Constantinople; weng gupoto i lwor me yweyo pa Islam ma gicako, ma omiyo agikki pa tero ma i iye Islam okwongo otero ngom meno, dok i ngat acel omede ka tero taon madu.

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.

Kob me okato angwen manok cawa abic 1333 paka 1337 pe tye ka nyutu mwaka angwen ma aa ki 1449 paka 1453, ka kare pa profesi ocakko agik. I mwaka mia adek ki abongwen acel, ka i nino apar ki abic dok i ngeye, Islam otoyo; ka Millerites “ginyuto lweny” i nino me teko pa profesi ma onyutu i kit ma nyutu “adek ki abongwen” ki “abongwen,” calo ma onyutu i alfa historïa pa historïa me July 27, 1299 ki July 27, 1449. Kinyuto me aa malo pa Islam ki kinyuto me aa malo pa lutumwa pa Mungu me nino me agiki ginyutu i nyut me namba ma oyubwako ki wat me namba pa 38 ki 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.

I leb Ezekiel abicel adek, Islam en lok me yamo ma oa i ceng wic, ma kiyweko i wi cogo mony ma otoke woko, wek gicung malo calo lweny me teko madit. Ka lok pa Ezekiel oo, cako me cung malo cako, calo otimme i gin acoya pa Millerite me mwaka 1838 ki 1840. Lok meno oo i 9/11, ci i cik me Sunday ma cok bino, cogo meno gicung malo calo lweny me teko madit. Cung malo pa lweny pa Katonda calo kanisa ma loyot i nino me agiki kikonyo nyuto ki 1838 ki 1840. 9/11 awot anyim tye ka oo i cik me Sunday onyut ka kite me 1840 wa i 1844, ento bene onyuto kare ma aa i December 31, 2023 wa i fireballs pa Nashville.

Eastern Rome

Roma me Cok Lacer

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).

Ki i cwal pa imperyo ki Constantine me acel (Madiit), wa i cawa pa Constantine me agiki, man cwako gin me akeca me Roma me anyim wang cen. Pi meno, kare me akeca onongo kiketo cing acel ka meno ka lacoo me akeca onyo me nyuto gin mukene kacel ki wode, calo nyutere i nyinggi, ento pe obedo ni onongo tye ka omio cing marac atir ki remo ikin Constantine Madiit ki Constantine me apar ki acel. Constantine me acel ki Constantine me agiki bene onyutere i akeca calo nyig coc pa alpha ki omega, ci lacoo (alpha) yer Constantinople me bedo dogola, dok wode (omega) oto i kine me kwo cing ka Constantinople giko bedo dogola. Kare me akeca pa Roma me anyim wang cen onyutere ki Constantine me acel ki Constantine me agiki. Kare pa mwaka 150 ma ocakke i nino dwe me July 27, 1299 omede ka iye tye kare pa mwaka 38, ci ogik i kine pa mwaka 40. Kine meno ocako cal me 1449 wa i 1453. Tedo me lweny pa Nicomedia ocakke ka piny acel opwonyo cing, ci ogik ka opwonyo cing dogola pa piny meno. Calo i ngec pa Constantine me acel ki Constantine me agiki, pwonyo cing pa Nicomedia bene ocakke ki lacoo (me acel) ci ogik ki wode (me agiki).

Four years

A myaka adek```

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.

Piny marac me mwaka angwen i kare me acel me mwaka mia acel abicel ma ocako cwiny me mwaka angwen ki i nywako piny me Constantine ma opwodho i mwaka 1449 oo i 1453 ka Constantinople owang i piny me lweny ka dok opoto. Porofeto me kare pa lyeto me aryo ma nyuto mwaka mia adek ki acel pyer abicel ki nino apar wiye acel abicel ocako i 27 Julai 1449 ka ogik i 11 Agusto 1840. Nino meno coyo cako me kare me mwaka angwen ma Siita White olwongo ni nyut i leng me teko pa Katonda ma maleng.

“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.

“Malayika ma rwate kacel i lok me cako me malaika me adek en aye myero oyel piny ducu gi ducu pawa. Katic ma tye ki kit ma tye ka miyo wang acel ni obedo tic ma rwatte i wi lobo ducu, ki teko ma pe ne gineno kare mo. Rwom me adwent me mwaka 1840–44 obedo nyutu me ducu pa teko pa Katonda ma loyo; cako pa malaika me mukwongo kicwalo i kabedo ducu pa misonari i lobo, dok i matye ka piny mogo tye ka rwom me mito me dini ma odongo loyo gin ma ngat mo neno i piny mo keken cake i kare me Reformation me nino me apar ki abicel; ento gin man ducu gibed ni gibikalo ki rwom me rwate ma tye ki teko madit i bwo lwarning me agiki pa malaika me adek.” 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 ogeng i nino Agusto 11, 1840, dok obedo kare me mwaka angwen ma rwate kacel ki olwoko piny pa Cwiny Maleng i Pentekoste, kadi bene ki lor pa malaika madu me Niyabo apar wiromo aboro, ka “ot ma dit” me New York gupwod ki Islam me neno me adek i 9/11. 9/11 nyuto cako me kare me keto anyonyo pa alufu mia acel ki pyer angwen wiromo angwen. Keto anyonyo en kare mo, dok tum me kare pa keto anyonyo tye ki kit ma romo ki cako me kare otyeno. Ka Kristo oloro i 9/11, en onyutu Michael ka olor me cogo cing pa lakwena aryo i December 31, 2023, ka kare me agiki pa keto anyonyo ocako.

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.”

Lakirria ma en lweny me Nineveh kelo adwogi me tuku mapat pa Islam, ma obedo me cwalo Roma me anyim kwan anyom ci oo i mwaka 1453. I kin miaka mia acel ki piero abic me “dwe abic” me tyen lok apar, acakki bene ki agiki tye ki kare me myaka angwen. Kare magi abic me myaka angwen rwate ki agiki me miaka mia adek ki piero abic wiye acel ki nino apar abic, ma nyuto kare me myaka angwen kutoka 1840 nyaka 1844 ka Kristo obedo me pwal “lobo ducu ki ducu me ducu pa kakare ne.” I mwaka 1844, kare me obwola me prufecy ogik woko me tic kwede, pien kare obedo me bedo “kare pe dok tye.”

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.

Kwo olapire i nyim en ma tye ka bedo angec pi naka ki naka, en ma ocweyo polo, ki ginwong ducu ma tye iye, ki lobo, ki ginwong ducu ma tye iye, ki nam, ki ginwong ducu ma tye iye, ni kare pe bibedo dok. Revelation 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 i 1337, 1449 i 1453, 1840 i 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.

Laini adekka abicel me mwaka angwen-kwenyo gi rwate kacel ki kare me kany me 9/11 wa i cing cik me Caac, dok bene gi rwate kacel ki fractal me 9/11 wa i cing cik me Caac ma kitye ka nyutu ki bot December 31, 2023 pi wang acel ka Islam olonyo dok odonyo me kel bolo me mac me 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.”

Pola me goba me ngene pa 31 Desemba, 2023 wa i ceng me bolo ci Nashville obedo konyo calo kare me goba adek ma pe me mwaka angwen-angwen, ma weng rwate keken ki kare me twero pwonyo i 9/11 wa i cik pa Ceng Nino pa Rubanga. Pi meno, lacaden angwen nyuto gin me kare pa 31 Desemba, 2023 romo wa i nwo pa Nashville, kadi bedi lweny pa Nineve en aye “lagony” pi acel acel i lacaden magi. 1333, 1449, 1840 ki 9/11 weng bene obedo kare me loko— “lagony.”

“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.

“Tye pwonu ma myero kikwan ki i gin ma otimme i kare ma okato; kendo waco ni omyero omed yubo gin man, wek dano ducu onong ni Katonda tye tic kombedi i yo acel ma en obedo ka timo kare ducu. Cingi nen i ticce kacel ki i kin wii lobo kombedi, i kit acel keken calo obedo kare ducu cawa ma lok maber otyeko kwanyo me acel ni Adam i 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.

“Ento tye ka ceng ma gin loko i kom iye i historia me lobo pa rok ki pa kanisa. I opwony pa Lubanga, ka ceng mag temo gin apeyo, gin miyo terang pa ceng meno. Ka gi yubo yo, dong tye dong nyutu me cwiny; ka gi juko, dong ngwec me cwiny ki tuuc marac lubo. Obanga i Dwortye oyabo tic me lakwena me Injili ma kimedo kwede i kare ma okato, kadi bene ma obedo i anyim, ata i lweny me agiki, ka lutic pa Satana gibedo timo gurogi me agiki ma lyel loyo.” 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.

Ka Diocletian odoko larwom me obwoc i mwaka 284, i mwaka 293 enongo Nicomedia bedo dal me rwot pa but Buruma me Anyim ka oyero keken me cobo but ka rwom me cik obedo piny Anyim ki Anywal, ka ocako kit me Tetrarchy. Nicomedia otiyo calo dal madu me ker ki me lweny i Anyim pi myaka mapol. Constantine the Great tiyo kwede calo kabedo me cako tye ka pe onongo otyeko tam me yubo dal me rwot manyen i Byzantium ma tye cok, ma en olok nyinge ni Constantinople i mwaka 330. Kata ka Constantinople odoko dal me rwot madu, Nicomedia pe olwong woko calo kabedo madu me kabedo me but i kabedo meno, pien obedo i kabedo me tek i dog nam me Anyim pa Sea of Marmara. Omiyo, kata ka pe obedo dal me rwot me naka calo Rome onyo Constantinople, Nicomedia ocako keto nywal me cik calo dal me rwot pa but Buruma me Anyim i kare me alokaloka matek i historia pa Buruma. I caku pa miaka mia acel ki piero abic dal me rwot pa Buruma me Anyim twero, ki i agiki dal me rwot pa Buruma me Anyim twero. Twero aryo weng dong gubedo ki kayo me dal.

Diocletian

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’.

Lakwena Diocletian ocako rwate me neno Nicomedia calo otino me wic piny me cam me Roma i kabedo me tua ma ocako tic ki yub me Tetrarchy i mwaka 293. Yub me Tetrarchy no con obedo ki pokrwot me cam no i kabedo me warruol ki kabedo me wang kidiang’; i kabedo me wang kidiang’ ki warruol, gin ducu ni ki lakwena madit (Augusti) kacel ki lakwena matidi (Caesar), wek gunen kwan angwen ma lok “tetrarchy” twero kwano.

Alpha and Omega

Alufa ki 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 en cal nyuto me omega pa kanisa me Smyrna, dok Nero en cal nyuto me alpha. Constantine the Great en cal nyuto me alpha pa kanisa me Pergamos, dok Justinian en cal nyuto me 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.

Poko me cik ma pe tye ka “matek pa cik” me Roma i kabedo abic ki anyim (ma pe odong tye kacel) ocake ki Diocletian, dok poko me Roma i kabedo abic ki anyim ma “me profeti” ocake ki Constantine. I kare me gin acoya me kanisa me aryo ma obedo cal me cano, ma Smyrna ocale, Roma opokke ki cik i kabedo abic ki anyim; dok i kare me gin acoya me kanisa me adek ma obedo cal me rwomrwom, ma Pergamos ocale, Roma opokke ki profeti i kabedo abic ki anyim. 293 obedo alpha, dok 330 obedo omega; dok i dwe me May 11, 330, Constantine Madit ogwoko Constantinople calo mot me lobo pa Empire.

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.

Pok pa cik ma Diocletian otimo i mwaka 293 otye ka obale piny pien lweny pa jo me gang ma olwongone onywalino ci oo wa i Cik pa Milan i mwaka 313, ka Constantine ma aa i tua cen ki Licinius ma aa i tua too otyeko kwanyo Cik pa Milan, miyo dini pa Kristo odoko me cik, dok i tic pire tek ogiko Tetrarchy—kit me rwot angwen ma gin woto kacel i rwom acel ma obale dok odoko lweny ikin teko aryo mapol (Constantine i Too ki Licinius i Cen). Pok pa cik man, ma oyabo yo me bal pa kit, kinyuto kare me mwaka piero aryo aa i pok acel wa i pok mukene, dok pok aryo-ni weng gityeko kelo bal pa kit meno.

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.

Kanisa me Smirna ocako ki Nero i mwaka 64, ka mac madu me Roma obedo gin ma Nero tiyo kwede me yweyo jo-Kricito, pien Nero osito jo-Kricito ni gin aye gucako mac. Nero omiyo acakki me yweyo, kede bene obedo cal me yweyo me agiki i nino me agiki. Yweyo me agiki eno omede nyaka i agiki me kare me tem, ka teko me papa obino i agiki wakwe, ka pe tye mo ma twero konyo. Omiyo, kare me acel me yweyo ocako ki kwanyo Roma ki mac, kede gitye ka giko ki kwanyo Roma ki mac.

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.

Ki tong apari ma i neno i kom lee, gi man obedo bini marac i kom cilo; dok gibini weko en kama pe tye gin mo, kacel ki weko en ter, gibini camo ringo ne, dok gibini wang en ki mac. Revelation 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.

Kanisa me Sumerina ocako ki Nero i mwaka 64, ka mac madu me Roma otii ki Nero wek oyela jo Kristo, ci Nero okwanyo jo Kristo ni gin ma gicako mac no. Ikinya mwaka mia aryo ki pyer abicel lacen, en ogik i 313 ki Cik me Milan. “Cik” no obedo agiki me kina mwaka abicel aryo ma ocako ki pyer pa Diokletian me nywalo kabedo me cik, ci bene obedo agiki me miaka mia aryo ki pyer abicel pa Sumerina ma ocako ki Nero. Miaka mia aryo ki pyer abicel me yela ma kanisa me Sumerina ki Nero gitye ka nyutu, okwalo i kine miaka apar me yela ma rac adada ma Diokletian ocako. Miaka apar me yela no obedo but kina me agiki me myaka abicel pa Diokletian ma ocako ki pyer ne me nywalo kabedo me cik me ker i 293. Ki pyer pa Diokletian me twolo ker i kabedo me cuma ki me poto i 293, kina mwaka abicel ocako ma gubedo ki bute abicel aryo me miaka apar ka miaka apar.

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 opoko i cike ogabyo imperi calo i kabedo me oa i cen ki i kabedo me oa i too, ci man oporo cal me lagam me jokwena ma Constantine pe oyubo. Kigabyo me Diocletian ne tye i cen ki i too, ento ne kibedo ki rwodi aryo i cen ki rwodi aryo i too. Rwot acel ma dit ki rwot acel ma loyo piny pi kabedo acel acel. I ceng dwe me Februari 23, 303, Diocletian oloko mukwongo me “edicts” mapol ma ikomeko jo-Kricitayo, ka opwodho cako me Twer Madit, (ma bene lwongo ni Twer me Diocletian), twer ma ne dit mada ki ma oyot i kin twer pa jo-Kricitayo i Imperi me Roma.

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.

Ci i malayika me Kanisa i Simirina coc; Gin man aye lok ma Jalwongo me mukwongo ki me agiki owaco, en ma onongo otho, ci kombedi tye kwo; Atye ni angeyo ticci, ki cwercwiny, ki can me lworo, (ento in ityeko bedo jamwor) kadi dong angeyo anyola marac pa gin ma waco ni gin Yuda, ento pe gin, ci gin aye ot pa woro pa Satana. Pe ilworo gin mo keken ma ibi cano pire: nen, diabolo bi rweyo mogo kuomwu i caracara, wek oyubuwu; ci ibibedo ki cwercwiny pi nino apar: bed jangec ma ada tye ka oo i tho, ci abimi korona me kwo. Ngat mo ma tye ki it, owiny gin ma Cwiny owaco bot kanisac; ngat ma lworo pe, tho me aryo pe obiye kwo marac. Niyabo 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.

Tic Marac Madit omede anyim i kare me lulub Diocletian (mukene Galerius) niooo i mwaka 313, ka giko ki Edict of Milan. Nero en cala me alpha pa tic marac, ma tye atir ka kit me tic marac ma otwero Diocletian calo omega pa tic marac i kare me profesi ma kanisa pa Smyrna omoko. Tic marac no ogik ki nyom me poro me polityik ki cik me winyo kine atye ka ikin Constantine pa east ki Licinius pa west. I dwe me February mwaka 313, Constantine ki Licinius oromo i Milan dok ogolo Edict of Milan, ma omiyo yub me yweyo dyere pa dini bot jo Kristo (ki jo mukene) i tyer loyo pa imperia. Me moko tek kin jo maraco me polityik, Licinius onyomo Constantia (lamero pa ngat acel me won Constantine) i kare man onyo cok ki kare man. Nyom man ne en cing me poro me polityik me Roma atir—ka pwonye cik me winyo ma ikin luwang acel aryo magi, dok ocwako me yubo imperia pi kare manok inyim mwaka mapol me lweny pa domo. Poro no pe omede pi kare malac. I ngeyo man, Constantine ki Licinius odoco olwenyo gin keken, dok Constantine oloyo Licinius i mwaka 324, ka doko luwang acel keken.

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.

Ki i Nero dok i Constantine, kare pa profesi me Smurna ma mwaka mia abicel gi pyer abicel obedo atye kakare, dok i mwaka 313 kanisa me Pergamo, kanisa me rwate, ocako, ka giko ki kanisa me Tiatira i mwaka 538. Mwaka mia abicel gi pyer abicel pa Smurna ginyuto kare me cano, dok i agiki pa kare ducu, cano pa Diocletian otutunu Pii me Neno “nino apar” (mwaka apar) ka kare ma dit mada me cano nyuto peka ma loyo ka cal me kare ducu. Mwaka apar meno gin cal ma nyut peka pa mwaka mia abicel gi pyer abicel. Mwaka apar meno ginyuto omega pa cano pa Nero, dok i agiki-gi, omega me pokore pa kwaro me obedo i ceng acel ki ceng aryo.

Marriage and Divorce

Tero ki Yero

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 ocako i kare ma Roma owango i mwaka 64, dok otum agiki miaka mia abicel ki pyer abicel i ngeye, i 313, ki Cik me Milan kacel ki nyom me polityk ikin anyim ki anyum. Fractal me myaka apar me cano ocako i 303, dok otum agiki i 313 ki Cik me Milan kacel ki nyom me polityk ikin anyim ki anyum. Myaka abiro ma ocako ki poko me cing me cik ikin anyim ki anyum i 293 keken pa Diocletian, otum agiki i 313 ki nyom me polityk ikin anyim ki anyum. Kube me nyom me 313 ikin anyim ki anyum ogik ki kwayo me nyom i 324, ka Constantine oloyo Licinius me anyum dok obed ladit acel keken me Roma. Kwayo me prophetik me 324 obino mwaka adek i nyuma cik me Sunday me acel ma obedo i 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.

Myaka apar wiye abiriyo ki abicel angec ma aa i 313 wa i 330 nyutu nyom pa polityk, ki agiki pa can ma Simonio ma Smyrna ki Nero ginyutu, dok cako pa kanisa pa kunywako ma Pergamo ginyutu. Cako pa Pergamo i 313 i kare pa nyom, olwoko pe kwede cako pa can ma ocako i cik me Sunday me acel i 321. Man olwoko pe kwede nywal pa kwanyo maraco me ceng i 324, ma okelo apac ki apoto i imperio acel i bwo Constantine. Myaka abicel murre dok i 330, yaro i apac ki apoto onyutu kede i neno me lanec. Myaka apar wiye abiriyo ki abicel angec meno nyutu kare me alpha pa kanisa pa Pergamo ma obedo me mede nio kanisa pa Tiatira odonyo i historia me lanec i 538. Kare me alpha meno obedo me nyutu historia me omega i agiki pa kare ma aa i 330 wa i 538. Historia me omega pa Pergamo nyutu kare me 496, 508 ki 533.

Seventeen Years

Mwaka Apar Abino ki Abicel me Acel

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 ma lweny pa Raphia oloyo “mwaka apar wiye abiriyo,” kede bene ne tye “mwaka apar wiye abiriyo” i kin lweny pa Raphia ki lweny pa Panium. Mwaki apar wiye abiriyo mago i kit me anyut me poko gin rwatte ki miaka apar wiye abiriyo ma aa i 313 nio i 330. Mwaki mia abiro ki piero abic me Smyrna pa Nero otero i miaka apar wiye abiriyo me acel pa kanisa me Pergamos, kede gin rwatte ki myaka mia abiro ki piero abic ma ocako i cike me adek i 457BC, ma en aye cakruok pa myaka 2300 me Daniel abicel wiye adek ki aya apar wiye angwen, kede en aye foundation ki otogo madu me Adventism. Lakwena aryo mag myaka mia abiro ki piero abic gin rwatte ki myaka mia abiro ki piero abic me ker me abicel pa profesi me Baibul ma ocako i 1776 kede tum mwaka man i 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.”

Jo mukwongo me Adiwentisim pe oneno onyo ngene i kare me mwaka apar wiye adek ki apar aryo abicel me 313 nyaka 330, pien i mwaka 1844 pod pe gi ngeyo kata lok pa Sabato me nino me abiro onyo nino pa ceng. Ento gineno mwaka acel mia abicel ma tye i akwana me apar pa Neno me Yohana aco, dok man obedo cako me kare ma otelo i mwaka adek mia abicel wiye acel ki mwaka acel, kacel ki nino apar abicel, ma ogik i Agosto 11, 1840. Ngene man opwoddo “nyuto ducu me teko pa Katonda” ma dit.

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.

Jo mukwongo pe gineno kare mar aryo me mwaka mia acel ki apari abicel i Niyabo 9. Ngecgi me acakki tye ka bedo kalac me ka “ler manyen” me Niyabo 9 kigero iye. Ler man kiyabo ki “lupapula” me lweny me Nineve. “Lupapula” man cweyo romo me ngat ma pwonyo porofecy ni ngene ker pa porofecy me Baibul weng ma kimiyo cal-gi i Daniel ki Niyabo. Babilon, Medo-Persia, Girik, bwami me Seleucid ki Ptolemy, bwami me Mohammed, ki mapol madito, en tye ka medo niro bwami me Roma kun nyuto cako ki to me pe Roma keken, ento bene ker me Roma me tuec ki me kabedo cam, walok i United States (lanebi ma mwoono), upapa (leca), ki United Nations (naga). Cako ki to weng me ker magi tedo caden pi yubo me naga, leca, ki lanebi ma mwoono ma i agiki kelo piny ni Armageddon. Yubo man kinyuto iye i doggola abicel acel me agiki me Daniel 11, ka acakki me yubo man kinyuto iye i latitino ma kigweko me itic me doggola mar abicel.

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.

Lweny pa Niniveh miyo kacung me poro marany pa laneno me rwatteko caden pa ker Roma, kwaro pa Roma me oriental ki me occidental, kacel ki Roma pa papa i rwom me gin matime i cawa me agiki. Pi meno, lweny pa Niniveh en lagony ma nyuto ki marac weng caden me laneno mapatpat pa Roma, ci calo butu apar abic me Daniel apar ki acel, en Roma ma tero wang-ki-wang. Lagony ma rwatteko rek meno weng en lweny pa Niniveh.

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

I wa wabedo cako rwom ikare acel coc me akwana abicel mukato ma otito ikom can pa Niyabo 9 i akwana wa ma lube.