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.
“Ekisumuluzo” ekikiikirira olutalo lwa Nineve mu Kubikkulirwa essuula ey’omwenda kyatuukirizibwa mu byafaayo ebyaleeta enkyukakyuka enkulu, kubanga ddala ekyo kye kikolwa ekisumuluzo. Okwogera kwange kwe kuti olutalo lwa Nineve si kye kisumuluzo kyokka eky’ebyafaayo ekyalambika okuviirawo kw’Obusiraamu, wabula era nti kye kisumuluzo eky’obunnabbi. Enkola ez’obunnabbi ez’olutalo olwo zireeta ennyiriri zonna ez’obwakabaka obuli mu bunnabbi bwa Bayibuli, nga bwe ziteekeddwawo mu Danyeri ne mu Kubikkulirwa, okutuukagana n’essuula ey’ekkumi n’emu eya Danyeri. Mu kukola kino, kisobozesa obwakabaka obwo bwonna okuwa obujulirwa ku nnyiriri mukaaga ezisembayo eza Danyeri essuula ey’ekkumi n’emu, era ekisinga obukulu—okusumulula ebyafaayo eby’ebweru ebyakwekebwa eby’olunyiriri olw’amakumi ana.
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.
Era ndikuwa ebisumuluzo eby’obwakabaka obw’omu ggulu: era kyonna ky’olisisiba ku nsi kiriba kisiddwa mu ggulu: era kyonna ky’olisumulula ku nsi kiriba kisumuluddwa mu ggulu. Matayo 16:19.
The Release and Rise of the Kingdom of Mohammed
Okusumululwa n’Okuyimusibwa kw’Obwakabaka bwa 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.
Olutalo lw’e Nineeve mu 627 lwalaga okutandika kw’emyaka kkumi egy’oluvannyuma egy’amaanyi ga Buperusiya, agaawangulwa olw’obukodyo bwa Rooma, nga buwerekerwako enkumbi ya Katonda ey’obulabirizi bwe. Lwalaga ekifo eky’okukyuka mwe gaggye ga Isiraamu aga Mohammed gaatandikira okusituka. Olutalo olwo lwaggyawo ekiziyiza ekyaliwo, ekiziyiza ekyandisigaddewo mu ndowooza singa Rooma ne Buperusiya byombi byakuumanga amaanyi gaabyo. Tewali n’ekimu ekyakola bwe kityo.
Restraint and Release
Okuziyiza n’Okuteebwa Abugumu
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.
Mu kifaananyi eky’obunnabbi ekikwata ku Busiraamu, tusangamu okuziyizibwa n’okusumululwa kwa Busiraamu okuva ddala ku ntandikwa eyasooka ey’Ekigambo, nga Saala bwe yakkiriza Ibulayimu okuziyiza Haagaali ne Isimayiri.
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.
Sala n’agamba eri Ibulayimu nti, Obutali butuufu bwange bube ku ggwe: mpaddezza omuzaana wange mu kifuba kyo; awo bwe yalaba nga ali olubuto, ne nnyoomwa mu maaso ge: Mukama asalewo emisango wakati wange naawe. Naye Ibulayimu n’agamba Sala nti, Laba, omuzaana wo ali mu mukono gwo; mukole nga bw’osiima. Awo Sala bwe yamukolako n’obukambwe, n’adduka okuva mu maaso ge. Olubereberye 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.
N’oluvannyuma lw’ekyo tekinnabaawo, ensonga lwaki Hagali aleetebwa mu nnnyonnyola ey’obunnabbi eri nti Mukama “aziyiziddwa” Saala okuzaala omwana.
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.
Awo kaakano Salaayi mukazi wa Ibulaamu yali tannamuzaalira baana; era yalina omuzaana Omumisiri, erinnya lye Kaaga. Salaayi n’agamba Ibulaamu nti, Laba kaakano, Mukama anzibidde okuzaala; nkwegayiridde, yingira eri omuzaana wange; mpozzi nnaafuna abaana ku lulwe. Awo Ibulaamu n’awulira eddoboozi lya Salaayi. Olubereberye 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.
“Ekisumuluzo” eky’Okubikkulirwa essuula ya mwenda ekyawa Muhammad, era oluvannyuma ne kituukirizibwa olw’olutalo lw’e Nineve, kikiikirira okuggyibwawo kw’“ekiziyiza” ku Busiraamu ku kiseera kyonna ekigerekeddwa mu byafaayo eby’obunnabbi.
“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.
“Bamalayika bakutte empewo ennya, ezikiikirira embalaasi esunguwadde ng’enoonya okwekomya n’ewanika eri mu maaso g’ensi yonna, ng’eretera okuzikirira n’okufa mu kkubo lyayo.” 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.
“Okugolokoka n’okugwa” okw’obwakabaka bwa Mohammed tekukiikirirwa nnyo ng’okugolokoka n’okugwa, wabula ng’“okusumululwa” n’“okuziyizibwa.” Obusiraamu bwe busumululwa mu ngeri ey’obunnabbi, okusumululwa okwo kulagiddwa olutalo lw’e Nineeve.
Only the Woes
Ebibonerezo Byokka Byokka Bukka
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.
Ku makonde omusanvu, makonde ag’ennaku ga Isiraamu gokka ge gaaserengeta mu byafaayo ng’amaanyi agatasalako okuva lwe gaatandikibwawo mu byafaayo eby’obunnabbi okutuuka ku nkomerero y’ekisa. Amakonde ana asooka agaaleetebwa ku Rooma ey’ebugwanjuba gaali gakiikirira Odoacer, Genseric, Atilla Omuhuni ne Alaric, bwe gatyo nga galaga amaanyi ana ag’okusalira omusango ag’Obwakatonda mu nnaku ez’oluvannyuma; naye ekifaananyi kyago eky’omulembe guno si zzadde lya butereevu lya maanyi ago ana ag’edda. Si bwe kityo eri amakonde ag’ennaku. Isiraamu bw’emala okuyingira mu byafaayo, egenda mu maaso n’olunyiriri olutereevu olw’okusumululwa n’okuziyizibwa okutuusa lwe esumululwa ddala ku nkomerero y’ekisa. Mu makonde ag’ennaku, “ekisumuluzo” eky’‘okusumululwa’ kirambikibwa n’olutalo lw’e Nineeve.
Nicomedia and July 27, 1299
Nikomediya ne Julayi 27, 1299
The pioneers correctly identified July 27, 1299 as the starting of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.
Abasooka baffe baategeera bulungi nti nga Jjulaayi 27, 1299 lwe lwali entandikwa y’emyaka kikumi mu ataano egyaggwaako nga Jjulaayi 27, 1449, era eyatandika emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano egyakomekkerezebwa nga Agusito 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.
Mu kiwandiiko ekyasooka twalaba okuzingizinga okwabaawo okuva mu 1333 okutuuka mu 1337, okwaleetebwa ku Nikomediya ne Sulutaani Orhan Gazi (mutabani wa Osman I, omutandisi w’Obwakabaka bwa Ottoman Beylik), bwe yazingiza ekibuga ekikulu eky’Ababyzantium ekya Nikomediya. Oko kuzingizinga kwe kuggwaako kw’entalo ezirwanyisibwa ku Nikomediya ezaatandikibwa kitaawe Osman. Emyaka kikumi mu ataano egya Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi, gyatandika nga Jjulaayi 27, 1299, era ng’entandikwa y’obunnabbi, ebyafaayo ebikwatagana n’olunaku olwo olw’entandikwa birina okwetegerezebwa. Osman I (omutandisi w’olulyo lw’Abaottoman) ye yali kitaawe wa Sulutaani Orhan Gazi, era ku Jjulaayi 27, 1299 yafuna obuwanguzi obw’amaanyi obwasooka ku Bwakabaka bwa Byzantine mu Lutalo lw’e Bapheus, olwali mu kitundu kya Nikomediya, okumpi n’ekibuga kya Nikomediya; ekibuga ekikulu nnyo ekyali ekitebe mu byafaayo by’Abaruumi n’eby’Ababyzantium abaasooka.
Father and Son
Kitaawe ne Mwana
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.
Nga nga 27 Julayi, 1299 amaanyi ga Osman gaawangula eggye lya Byzantine eryali likulemberwa gavana ow’ekitundu. Olutalo olwo lutwalibwa ng’emu ku buwanguzi obusooka obukulu obw’eddembe mu bya magye bwa Osman, oluvannyuma lw’okuba ng’atandise okunyweza obuyinza bwe mu Bithynia (mu bukiikakkono-ebugwanjuba bwa Anatolia). Lwaba kabonero kakulu mu kukyuka okuva ku bwakabaka obutono obwa Buyturuki (obwakabaka bw’ekika) okudda ku maanyi agali mu kusituka agaali gagenda okukubaganya ne okuwangula ebitundu bya Byzantine. Ennaku eyo etegeeza okutandika kw’ekiseera eky’okukula eri Obusiraamu ekyatuuka ku nkomerero mu kuteekebwawo kw’Obwakabaka bwa Ottoman mu kugwa kwa Constantinople mu 1453. Osman yakozesa abalwanyi ba ghazi (abanyazi b’oku nsalo abalina obuvunaanyizibwa obw’Obusiraamu), era awo ne watandika okutegekebwa kw’abalwanyi ba ghazi ab’oku nsalo mu ggye eririna enteekateeka ennungi, eryagenda lyeyongera okukula okuva ku Osman okutuuka ku mutabani we, Orhan. Mu bintu ebirala ebikulu eby’ensikirano ya Osman mwe muli nti kyasobozesa Obusiraamu okukuuma ettaka, obutafaanana ng’entalo z’abalwanyi ba ghazi, amagezi gaabwe agataali mategeke obulungi ag’okukuba ne badduka agaabalekanga n’omunyago gwokka ogw’obuwanguzi bwabwe, naye nga tebagananga kitundu kyonna kya ttaka.
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.
Nga nga 27 Mukulukusa 1299, Osman yatandika olunyiriri lw’entalo mu kitundu kya Nicomedia, era emyaka amakumi asatu mu ena oluvannyuma mutabani we yatandika okuzingiza okumala emyaka ena ku kibuga ekikulu Nicomedia. Kitaawe ku ntandikwa, ne mutabani ku nkomerero. Olutalo lutandika ku kitundu ekikiikirirwa nga Nicomedia era lukoma n’okuwamba Nicomedia, ekibuga ekikulu eky’ekitundu, Nicomedia. Okuva mu 1299 okutuuka mu 1337 gwe mwaka amakumi asatu mu munaana, era mu ngeri ey’obunnabbi omuwendo “amakumi asatu mu munaana” gulaga okusituka.
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.
Kaakano golokoka, ne njogera, osomoke oyite ku kagga Zered. Awo ne tuyita ku kagga Zered. Era ebbanga lye twatambuliramu okuva e Kadesubarunea okutuusa lwe twasomoka ku kagga Zered, lyali emyaka amakumi asatu mu munaana; okutuusa emirembe gyonna egy’abasajja abalwanyi lwe gyamalibwawo wakati mu lusiisira, nga Mukama bwe yabalayirira. Ekyamateeka Olwokubiri 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.
Emyaka kikumi mu ataano okuva nga Jjulaayi 27, 1299 okutuuka ku Jjulaayi 27, 1449 kikiikirira ekiseera ekyaviirako okuteekebwawo kw’Obwakabaka bw’Aba-Ottoman obw’akabi akookubiri aka Kubikkulirwa essuula ey’omwenda. Emyaka amakumi asatu mu munaana egy’okuwamba Nicomedia mu ngeri eyeyongera mpola gyatandika ne kitaawe (Osman) era ne gikoma ne mutabani we (Orphan). Ekiseera kino kiraga eddaala erisooka ery’okugulumizibwa okw’ekikulaakulana okuva ku bwami bw’ekika okutuuka ku bwakabaka.
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.
Emyaka kikumi mu ataano okuva nga Jjulaayi 27, 1299 okutuuka ku Jjulaayi 27, 1449, girimu okuzingiza okw’emyaka ena okuteesa ku nkomerero y’emyaka amakumi asatu mu munaana. Entandikwa y’okuwangula Nikomediya yali ya kitaawe Osman, era enkomerero yatuukirizibwa olw’okuzingiza okw’emyaka ena okuva mu 1333 okutuuka mu 1337; okuzingiza okwakoleddwa mutabani wa 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.
Awo emyaka kikumi mu ataano bwe gyaggwa nga Julayi 27, 1449, empaŋŋa ya Byzantium, Constantine ow’ekkumi n’omu, oba Constantine ow’enkomerero owa Rooma ey’ebuvanjuba, yasaba olukusa eri Abatuluuki okutwala entebe y’obwakabaka. Okuva ku lunaku olwo okutuuka ku kuwangulwa kwa Constantinople waaliwo emyaka ena. Emyaka egyo ena gyakomekkerezebwa n’okuzingiza Constantinople, era Constantine ow’enkomerero n’afiira mu kuzingiza okwo. Okuvuka kw’Obusiraamu kulagibwa emyaka amakumi asatu mu munaana egyasooka mu bunnabbi obw’emyaka kikumi mu ataano, obwakomekkerezebwa n’okuzingiza okw’emyaka ena. Emyaka kikumi mu ataano bwe gyaggwa, Obusiraamu bwali bumaze okulinnyira ku ddaala eryokusaasaanya okutuuka obuvanjuba bwa Rooma lwe bwatoowazibwa olw’amaanyi Abatuluuki ge baalina mu kiseera ekyo. Okuva ku kunyoomebwa okwaliwo nga Julayi 27, 1449, emyaka ena gyaleeta okugwa kwa Rooma ey’ebuvanjuba ng’e Constantinople kitwaliddwa olw’okuzingiza. Enkomerero y’emyaka amakumi asatu mu munaana egyasooka emanyiddwa n’okuzingiza, era n’okuteekebwawo kw’Obwakabaka bwa Ottoman kumanyiddwa n’okuzingiza.
38 and 40
38 ne 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.
Omuwendo amakumi asatu mu munaana ng’akabonero, nga Musa bwe yakateekawo mu Ekyamateeka Olwokubiri, kikiikirira emyaka amakumi asatu mu munaana egy’enkomerero egy’omusango ogw’emyaka amakumi ana egy’okubulubutira mu ddungu. Noolwekyo, omuwendo amakumi asatu mu munaana, ng’akabonero, gulina enkolagana n’omuwendo amakumi ana. Osman yawangula ekitundu kya Nicomedia nga 27 Julayi 1299, era emyaka amakumi asatu mu munaana oluvannyuma mutabani we n’awangula ekibuga ekikulu eky’ekitundu ekyo. Ekitundu n’ekibuga ekikulu byombi byali Nicomedia. Abawandiisi b’ebyafaayo bategeeza olutalo luno ng’olusooka ku “mitendera” ebiri egiraga ddala entandikwa yennyini ey’okuyimuka kw’Obwakabaka bw’Abottoman. Omutendera ogwokubiri ogulambikiddwa ebyafaayo gwe lutalo lwa Nicaea mu 1301. Eyo kitaawe, Osman, yawangula ekitundu ekyayitibwanga Nicaea, era mu 1331, emyaka amakumi asatu oluvannyuma, mutabani we n’awangula ekibuga ekikulu, ekyayitibwanga Nicaea, ekyali ekibuga ekikulu eky’Abaruumi edda.
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.
Mu bikwatagana ne 1299 n’olutalo lw’e Nikomedia, ng’eryo lye lyali eryasooka ku mitendera ebiri, omutendera ogwokubiri gwajja emyaka ebiri oluvannyuma mu 1301. 1299 kabonero ka amakumi asatu mu munaana, era emyaka ebiri oluvannyuma (amakumi ana), ekitundu kya Nicaea kitaatibwa kitaawe. Enkolagana ey’amakumi asatu mu munaana n’amakumi ana egy’Isiraeri ow’edda okuyimuka okutwala ensi eyasuubizibwa eragiddwa mu July 27, 1299 ne 1301. Emitendera egyo ebiri egyasooka egy’Obusiraamu okuyimuka gimanyiddwa obubonero obw’entalo z’amagye ezitandikira ku kitaawe okuwangula ekitundu ky’ensi, n’omwana okuwangula ekibuga ekikulu eky’ekitundu ekyo ku nkomerero. Ebibuga ebikulu ebyo byombi bwe byagwa, byagwa olw’okubizingiza. Ebibuga ebyo byombi mu kiseera ekimu byali bibuga bikulu eby’e Rooma ey’ebuvanjuba.
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.
Nga nga 27 omwezi ogwomusanvu, 1299 ne 1301 bituuka ku nkomerero yaabyo nga 11 omwezi ogw’omunaana, 1840, ekiraga ebyafaayo bya 1838, Litch bwe yasooka okufulumya endowooza ye n’obunnabbi bwe obw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano obwali bujja okutuukirizibwa ku nga 11 omwezi ogw’omunaana, 1840. Emitendera ebiri egy’okuyimuka eri Abamilleri yali myaka 1838 ne 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.
“Mu mwaka gwa 1840 okutuukirira okulala okw’amaanyi okw’obunnabbi kwaleeta okusanyuka n’okwefaako okw’amaanyi mu bantu bangi. Emyaka ebiri nga tekinnabaawo, Josiah Litch, omu ku baweereza abakulu abaali babuulira okujja okw’Okubiri, yafulumya okunnyonnyola kwa Okubikkulirwa 9, ng’alagula okugwa kw’Obwakabaka bwa Ottoman. Okusinziira ku bibalo bye, amaanyi gano gaali ga kusaanyizibwawo ‘mu A.D. 1840, mu kiseera ekimu mu mwezi gwa Agusito;’ era ennaku ntono zokka nga tekinnatuukirira yawandiika nti: ‘Nga tukkiriza ekiseera ekisooka, emyaka 150, okuba nga kyatuukirizibwa ddala nga Deacozes tannalinnyanga ku ntebe y’obwakabaka olw’olukusa lw’Abaturuki, era nti emyaka 391 n’ennaku kkumi na ttaano, byatandika ku nkomerero y’ekiseera ekisooka, kirikoma nga nga 11 Agusito, 1840, lwe kisuubirwa nti amaanyi ga Ottoman mu Constantinople galimenyebwa. Era kino, nzikiriza, kirizuulibwa nga bwe kiri.’—Josiah Litch, mu Signs of the Times, and Expositor of Prophecy, Agusito 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.
“Mu kiseera kyennyini ekyalagirwa, Ttake, okuyita mu baamawanga baayo, yakkiriza okukuumibwa amawanga amawanguzi ageegattira wamu aga Bulaaya, era bw’etyo neyeeteeka wansi w’obufuzi bw’amawanga g’Ekikristaayo. Ekyo ekyaliwo kyatuukiriza ddala obunnabbi. Bwe kyamanyibwa, ebibiina bingi byakkirizibwa obutuufu bw’emisingi gy’okunnyonnyola obunnabbi ogwaweebwa Miller ne bannassawe, era ne waweebwa amaanyi ag’ekitalo eri omulimu gw’okujja kwa Mukama. Abasajja ab’okusoma n’ab’ettutumu beegatta ne Miller, mu kubuulira ne mu kufulumya endowooza ze, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo.” 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.
Obunnabbi bwa Litch obw’omwaka gwa '38 n’okwolesebwa kwe okwateekebwawo obulungi okw’omwaka gwa '40 birimu n’ekigambo kye eky’enkomerero, kye yawandiika nga August 1, ennaku kkumi nga okulongoosa obunnabbi tekunnabaawo. Okutuukirira kw’obunnabbi kwe kwakkiriza ensi yonna ku ngeri entuufu ey’okukozesaamu obunnabbi obw’Ebyawandiikibwa. Emyaka amakumi asatu mu munaana egyalambika okuyimuka kwa Isiraeri ow’edda gyalimu emyaka ebiri okuva ku kusomoka Ennyanja Emmyufu okutuuka ku bujeemu obwasooka e Kadesi.
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.
Kubanga abasajja abo bonna abaalaba ekitiibwa kyange n’ebyamagero byange bye nakolera mu Misiri ne mu ddungu, era ne bankema kaakano emirundi gino ekkumi, ne batagondera ddoboozi lyange; mazima ddala tebalyeraba nsi gye nnalayirira bajjajjaabwe, era tewali n’omu ku abo abanduubirira aligiraba. Kubala 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.
Obujeemu obwo bwogerwako nga bwe bwali obw’enkomerero ku kugezesebwa kkumi. Ekiseera eky’emyaka ebiri eky’okugezesebwa okulimu okugezesebwa kkumi, nga kyongereddwa ku myaka amakumi asatu mu munaana egy’omu ddungu, kyali kifaananyi kya 1838 ne 1840, era 1840 yalimu ekiseera eky’ennaku kkumi.
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.
Era entandikwa ey’okutandika okw’okusituka kw’Obusiraamu ne Osman nga July 27, 1299 etandika ebbanga lya myaka amakumi asatu mu munaana eriggweerera mu kuzingizibwa okw’emyaka ena mu 1337. July 27, 1299 gwe gwali omutendera ogusooka ku mitendera ebiri abanoonyereza ku byafaayo gye balaga ng’ensibuko y’okutandika okw’okusituka kw’Obwakabaka bw’Abottoman, era omutendera ogw’okubiri gwali 1301. Emitendera ebiri egy’entalo z’e Nicomedia ne Nicaea mu 1299 ne 1301 gifaananyiriza 1838 ne 1840. Entandikwa y’obunnabbi eraga enkomerero.
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.
Nikomediya ne Nikiya byombi mu bitundu eby’enjawulo eby’ebyafaayo byabyo byaweerezaako okw’ekiseera ng’emikulu gy’obwakabaka bwa Rooma obw’ebuvanjuba. Kya lwatu nti oluvannyuma Konsitandinoopoole ye yafuuka ekibuga ekikulu eky’ebuvanjuba mu 330 okutuuka mu 1453. Nikomediya ne Nikiya bifaananya okugwa kwa Konsitandinoopoole; byonna byagwa olw’okuzingizibwa kw’Abasiraamu okwateeka akabonero ku nkomerero y’olutalo Islam lwe yasooka okufuga ekitundu ekyo era oluvannyuma n’etwala ekibuga ekikulu.
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.
Olukugirwa olusooka olw’emyaka ena okuva mu 1333 okutuuka mu 1337 lukiikirira emyaka ena okuva mu 1449 okutuuka mu 1453, obunnabbi lwe bwakoma. Oluvannyuma lw’emyaka ebikumi bisatu mu kyenda n’omu n’ennaku kkumi na ttaano, Obusiraamu bubeerera kuziyizibwa nga abaMillerite “bagolokoka” wansi w’obuyinza obw’obunnabbi obukiikirirwa mu biraga “amakumi asatu mu munaana n’amakumi ana,” nga bwe kyalagibwa mu mateka agasooka ag’ebyafaayo bya Julayi 27, 1299 ne Julayi 27, 1449. Okugolokoka kw’Obusiraamu n’okugolokoka kw’ababaka ba Katonda ab’ennaku ez’oluvannyuma kikiikirirwa mu kabonero ak’ennamba akazimbibwa ku nkolagana y’ennamba 38 ne 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.
Mu Ezeekyeri essuula amakumi asatu mu musanvu, Obusiraamu bwe bubaka obw’empewo ey’ebuvanjuba efuuyirwa ku magumba amakalu ag’abafu, balyoke bayimirire ng’eggye ery’amaanyi. Obubaka bwa Ezeekyeri bwe butuuka, okutandika okuyimuka kutandika, nga bwe kyali mu byafaayo bya baMillerite ebya 1838 ne 1840. Obubaka obwo bwatuuka nga 9/11, era ku tteeka ly’Olwokubatuuka erya Ssande ery’okujja amangu, amagumba ago gayimirira ng’eggye ery’amaanyi. Okuyimusibwa kw’eggye lya Katonda ng’ekkanisa ey’obuwanguzi mu nnaku ez’oluvannyuma kulagibwa mu kifaananyi kya 1838 ne 1840. 9/11 okutuuka ku tteeka lya Ssande kwalagibwa mu kifaananyi kya 1840 okutuuka ku 1844, naye era kulaga n’ekiseera okuva nga Desemba 31, 2023 okutuuka ku bibiriro by’omuliro eby’e Nashville.
Eastern Rome
Buruuma bwa Rooma obw’Ebuvanjuba
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).
Okuva ku kugabanyibwamu kw’obwakabaka bwa Constantine ow’olubereberye (Omukulu), okutuuka ku Constantine ow’enkomerero, kikiikirira ebyafaayo eby’obunnabbi eby’e Bulaaya y’Ebuvanjuba. Noolwekyo, ekiseera eky’obunnabbi kiteekebwako akabonero ak’obunnabbi oba ak’obufaananyi akata ne mutabani, nga bwe kikiikirirwa erinnya lyabwe, wadde nga tewaaliwo lulyo lwa musaayi lwa butereevu wakati wa Constantine Omukulu ne Constantine ow’ekkumi n’omu. Constantine ow’olubereberye ne Constantine ow’enkomerero nabo bakiikirirwa mu nnabbi ng’obubonero bwa alufa ne omega, era kitaawe (alufa) yalonda Constantinople okuba ekibuga ekikulu, ate omwana (omega) n’afiira mu kuzingizibwa kw’ekibuga, Constantinople lwe kyakomawo obutaba kibuga kikulu. Ekiseera eky’obunnabbi eky’e Bulaaya y’Ebuvanjuba kiteekebwako akabonero ak’aba Constantine ow’olubereberye n’ow’enkomerero. Ekiseera eky’emyaka 150 ekyatandika nga 27 Julayi, 1299 kirimu ekiseera eky’emyaka 38 era kikomekkerezebwa n’okuzingizibwa okw’emyaka 40. Okuzingizibwa okwo kwali kifaananyi kya 1449 okutuuka ku 1453. Olutalo lw’e Nicomedia lwatandika n’ettaka okuwangulwa era ne lukoma ng’ekibuga ekikulu eky’ettaka eryo kiwanguddwa. Nga bwe kyali ku Constantine ow’olubereberye n’ow’enkomerero, okuwangulwa kwa Nicomedia kwatandika ne kitaawe (ow’olubereberye) era ne kukomekkerezebwa n’omwana (ow’enkomerero).
Four years
Emyaka ena
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.
Okuzingizibwa okw’emyaka ena mu kiseera ekyasooka eky’emyaka kikumi mu ataano ekyaviirako emyaka ena okuva ku kunyoomwa kwa Constantine ow’oluvannyuma mu 1449 okutuuka mu 1453, Konstantinopoole bwe yazingizibwa n’egwa. Obunnabbi bw’ekiseera obw’akabi akookubiri, obukiikirira emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano, bwatandika nga July 27, 1449 era ne bukoma nga August 11, 1840. Olunaku olwo lwe lutegeeza okutandika kw’ekiseera eky’emyaka ena, Sister White kye yayita okulabisibwa okw’ekitiibwa okw’amaanyi ga Katonda.
“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 eyeegatta mu kulangirira obubaka bwa malayika ow’okusatu alina okwolesa ensi yonna ekitiibwa kye. Wano walagulwa omulimu ogw’obugazi obw’ensi yonna era ogw’amaanyi agatali ga bulijjo. Entambula y’okujja kwa Kristo eya 1840–44 yali kwolesebwa kwa kitiibwa okw’amaanyi ga Katonda; obubaka bwa malayika ow’olubereberye bwatuusibwa ku buli kifo eky’obuminsani mu nsi, era mu nsi ezimu ne wabaawo okufaayo okw’eddiini okusinga obunene okwakeerabirwako mu nsi yonna okuva ku Nkyukakyuka y’eddiini ey’omu kyasa eky’ekkumi n’omukaaga; naye bino birisingibwa entambula ey’amaanyi wansi w’okulabula okw’oluvannyuma okwa malayika ow’okusatu.” 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.
Obusiraamu bwaziyizibwa nga 11 Agusto, 1840 era waaliwo ekiseera eky’emyaka ena ekikwatagana n’okufukibwako kw’Omwoyo Omutukuvu ku Pentekoote, era n’okukka kw’omumalayika ow’amaanyi owa Okubikkulirwa essuula kkumi n’omunaana, “ebizimbe ebinene” ebya New York bwe byakubibwa Obusiraamu obw’ekibonyoobonyo eky’okusatu ku 9/11. 9/11 eraga entandikwa y’ekiseera eky’okuteekebwako akabonero kw’abo akasiriivu mu bunaana mu binaana mu binaana mu binaana mu binaana n’abana. Okuteekebwako akabonero kye kiseera ekigere, era enkomerero y’ekiseera eky’okuteekebwako akabonero erina engeri ezifaanana n’entandikwa y’ekiseera ekyo. Kristo bwe yakkira ku 9/11, yalaga ku Mikayiri ng’akka okuzuukiza abajulirwa bombi nga 31 Desemba, 2023, ekiseera eky’enkomerero eky’okuteekebwako akabonero bwe kyatandika.
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.”
Ekisumuluzo, kye lutalo lwa Nineve, kikiikirira okutebwa okw’enjawulo okw’Obusiraamu, ebyandisuulawo Rooma ey’ebuvanjuba mu 1453. Munda mu myaka kikumi mu ataano egy’“emyyezi etaano” egya olunyiriri olw’ekkumi, entandikwa era n’enkomerero byombi birimu ebbanga lya myaka ena. Ebbanga eryo ebbiri ery’emyaka ena likwatagana n’okukomekkerezebwa kw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi n’taano, ebyalamba ebbanga lya myaka ena okuva mu 1840 okutuuka mu 1844, Kristo lwe yandimulisizza “ensi yonna n’ekitiibwa kye.” Mu 1844, obudde obw’obunnabbi bwalekera awo okukozesebwa, kubanga obudde bwandibadde “tebukyaliwo nate.”
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.
N’alayira oyo abeera emirembe gyonna n’emirembe gyonna, eyatonda eggulu n’ebirimu, n’ensi n’ebigirimu, n’ennyanja n’ebigirimu, nti ekiseera tekikyaliwo nate. Okubikkulirwa 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 okutuuka ku 1337, 1449 okutuuka ku 1453, 1840 okutuuka ku 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.
Emisittalo egyo egy’emyaka ena egya emyaka ena gikwatagana n’ekiseera eky’okuteekebwako akabonero okuva nga 9/11 okutuuka ku tteeka lya Ssande, era era gikwatagana ne ffulakitaali ya 9/11 okutuuka ku tteeka lya Ssande eragiddwa okuva nga December 31, 2023 okutuusa Obusiraamu lwe buliddamu okuteebwa mu ddembe okuweereza emipiira gy’omuliro egya 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.”
Ekitundu ekya nnabbi ekya okuva nga 31 Desemba, 2023 okutuuka ku mipira gy’omuliro egy’e Nashville kiragiddwa mu biseera bya nnabbi bisatu eby’emyaka ena, byonna nga bikwatagana n’ekiseera eky’okuteekebwako akabonero okuva ku 9/11 okutuuka ku tteeka lya Ssande. N’olwekyo, abajulirwa bana balaga ebyafaayo okuva nga 31 Desemba, 2023 okutuuka ku bulumbaganyi bwa Nashville, era yali ntalo ya Nineeve eri “ekisumuluzo” eri buli omu ku bajulirwa bano. 1333, 1449, 1840 ne 9/11 byonna byali bifo eby’okukyuka— “ebisumuluzo.”
“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.
“Waliwo eby’okuyiga okuva mu byafaayo eby’edda; era bino bisaanidde okussaako omwoyo, abantu bonna basobole okutegeera nti Katonda akola mu ngeri zimu kaakano nga bwe bulijjo abadde akola. Omukono gwe gulabika mu mulimu gwe era ne mu mawanga kaakano, ddala nga bwe gubadde okuva ddi enjiri lwe yasooka okulangirirwa Adamu mu Edeni.
“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.
“Waliwo ebiseera ebifuuka enkyukakyuka enkulu mu byafaayo by’amawanga ne by’Ekkanisa. Mu buyinza bwa Katonda obufuga byonna, ebizibu bino eby’enjawulo bwe bituuka, omusana ogw’ekiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo okukula mu by’omwoyo; naye bwe gujjaŋŋizibwa, okugwa emabega mu by’omwoyo n’okuzikirira ng’eryato erimenyese bibigoberera. Mukama mu Kigambo kye alabise omulimu ogw’amaanyi ogw’Enjiri nga bwe gwayolesebwa mu biseera ebyayita, era bwe gunaakolebwa mu biseera eby’omu maaso, okutuuka ku lutalo olw’okusembayo, obw’okubiriisibwa bwa Sitaani lwe bunaakola okutambula kwabwo okw’ewuunyisa okw’oluvannyuma.” Bible Echo, August 26, 1895.
Nicomedia
Nikomediya
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.
Oluvannyuma lw’okufuuka omufuzi w’obwakabaka mu mwaka 284, mu 293, Diocletian yalonda Nikomediya okuba ekibuga ekikulu eky’ebuvanjuba eky’Obwakabaka bwa Rooma bwe yagabanya mu mateeka obwakabaka mu Buvanjuba n’Obugwanjuba, ng’assaawo enkola ya Tetrarchy. Nikomediya yaweereza ng’ekibuga ekikulu eky’obufuzi n’ebyamagye mu Buvanjuba okumala emyaka egiwerako. Constantine Omukulu yakikozesa ng’ekifo ky’asinziirako nga tannasalawo kuzimba ekibuga ekikulu ekipya ku Byzantium eyali okumpi (kye yatuuma Constantinople mu 330). Ne bwe waali nga Constantinople efuuse ekibuga ekikulu ekisinga obukulu, Nikomediya yasigala nga kifo kikulu eky’omu kitundu, nga kiri mu kifo eky’amagezi ku lubalama olw’ebuvanjuba olw’Ennyanja ya Marmara. N’olwekyo, wadde nga tekyali kibuga kikulu kya lubeerera nga Rooma oba Constantinople, Nikomediya yalangibwa mu butongole ng’ekibuga ekikulu eky’ebuvanjuba mu kiseera eky’enkyukakyuka ekikulu mu byafaayo bya Rooma. Ku ntandikwa y’emyaka kikumi mu ataano ekibuga ekikulu eky’e Rooma ey’ebuvanjuba kiwanguddwa, era ne ku nkomerero ekibuga ekikulu eky’e Rooma ey’ebuvanjuba kiwanguddwa. Okuwangulwa kwombi kwalimu okuzingiza ekibuga.
Diocletian
Diyokulityaani
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’.
Omukama wa Rooma Diocletian yafuula mu butongole Nicomedia ekibuga ekikulu eky’ebuvanjuba eky’Obwakabaka bwa Rooma bwe yateekawo enkola ya Tetrarchy mu mwaka gwa 293. Enkola ya Tetrarchy yali erimu okugabanya Obwakabaka mu bitundu bibiri, eky’ebugwanjuba n’eky’ebuvanjuba; era byombi, obuvanjuba n’obugwanjuba, nga birina omukama omukulu (Augusti) n’omukama omuto (Caesar), okutuukiriza omuwendo gw’ena ogukiikirirwa ekigambo “tetrarchy”.
Alpha and Omega
Alufa ne 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 lwe kabonero ka omega ak’ekiikirira ekkanisa y’e Smurna, era Nero lwe kabonero ka alpha. Constantine Omukulu lwe kabonero ka alpha ak’ekiikirira ekkanisa y’e Perugamo, era Justinian lwe kabonero ka 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.
Okugabana kwa Rooma mu ngeri ey’“amateeka” okugiyingiza mu buvanjuba n’obugwanjuba (ekitaawangaala) kwatuukirizibwa Diocletian, era okugabana kwa Rooma okw’obunnabbi mu buvanjuba n’obugwanjuba kwatuukirizibwa Constantine. Mu byafaayo by’ekkanisa eyokubiri ey’akabonero ey’okuyigganyizibwa, ekiikirira Simuna, Rooma yagabanyizibwa mu mateeka mu buvanjuba n’obugwanjuba; era mu byafaayo by’ekkanisa ey’okusatu ey’akabonero ey’okukompowozebwamu, ekiikirira Perugamo, Rooma yagabanyizibwa mu buvanjuba n’obugwanjuba mu ngeri ey’obunnabbi. 293 ye yali alufa era 330 ye yali omega, era nga May 11, 330, Constantine Omukulu yatukuza Constantinople ng’ekibuga ekikulu eky’Obwakabaka.
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.
Okwawukana mu mateeka okwakolebwa ne Diocletian mu mwaka 293 kwasaasanyizibwa olutalo olw’omunda olwaddiridde ne lutuuka ku Kiragiro kya Milan mu mwaka 313, lwe Constantine ow’ebuvanjuba ne Licinius ow’ebugwanjuba bafulumya Ekiragiro kya Milan, ne bafuula Obukristaayo obukkirizibwa mu mateeka, era ne kibeesaawo mu ngeri ey’omuwendo enkomerero ya Tetrarchy—enkola y’abafuga bana abaakolaganiranga awamu eyagwa n’efuuka okuvuganya wakati w’amaanyi abiri amakulu (Constantine mu Bugwanjuba ne Licinius mu Buvanjuba). Okwawukana okwo okw’amateeka, okwaleeta okugwa kw’enkola, kukiikirira ebbanga ery’emyaka amakumi abiri okuva ku kwawukana okumu okutuuka ku kwawukana okulala, era okwawukana kwombi kwaviirako okugwa kw’enkola eyo.
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.
Ekkanisa y’e Smurna yatandika ne Nero mu mwaka gwa 64, omuliro omunene ogwakwata Rooma bwe gwakozesebwa Nero okuyigganya Abakristaayo, be Nero gwe yavunaana nti be baatandika omuliro ogwo. Nero alaga entandikwa y’okuyigganyizibwa era afaananyisa okuyigganyizibwa okw’enkomerero okw’ennaku ez’oluvannyuma. Okuyigganyizibwa okwo okw’enkomerero kweyongera okutuusa okwegereza lwe kunaaggalwawo, obuyinza bwa paapa lwe bulituuka ku nkomerero yaabwo nga tewali aliyamba. Bwe kityo, ekiseera ekisooka eky’okuyigganyizibwa kyatandika n’okwokya kwa Rooma, era kiggwaako n’okwokya kwa Rooma.
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.
Era amayembe ekkumi ge walaba ku nsolo, ago galikyawa omwenzi, era galimufuula ddungu era nga taliiko kyambadde, era galirya omubiri gwe, era galimwokya n’omuliro. Okubikkulirwa 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.
Ekkanisa ya Simulaana yatandika ne Nero mu mwaka gwa 64, omuliro omukulu ogw’e Rooma bwe gwakozesebwa Nero okuyigganya Abakristaayo, be Nero gwe yavunaana okutandika omuliro. Oluvannyuma lw’emyaka ebikumi bibiri mu amakumi ataano, lwakoma mu 313 n’Ekiragiro kya Milan. “Ekiragiro” kye nkomerero y’ekiseera eky’emyaka amakumi abiri ekyatandika n’okugabana okw’amateeka okwakolebwa Diocletian, era era kye kyali enkomerero y’emyaka ebikumi bibiri mu amakumi ataano egya Simulaana egyatandika ne Nero. Emyaka ebikumi bibiri mu amakumi ataano egy’okuyigganyizibwa, egikiikirirwa ekkanisa ya Simulaana ne Nero, gyalimu emyaka ekkumi egy’okuyigganyizibwa okusingira ddala obubi okwaletebwa Diocletian. Emyaka egyo ekkumi egy’okuyigganyizibwa gyali kitundu eky’oluvannyuma eky’emyaka amakumi abiri egya Diocletian egyatandika n’okugabana kwe okw’amateeka okw’obwakabaka mu 293. Okuva ku kugabana okw’amateeka okw’obuvanjuba n’obugwanjuba okwakolebwa Diocletian mu 293, kwatandika ekiseera eky’emyaka amakumi abiri ekyali kigattiddwaamu ebiseera bibiri eby’emyaka ekkumi.
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 yagabanya mu mateeka obwakabaka mu buvanjuba n’obugwanjuba, bw’atyo ng’akuba ekifaananyi eky’obunnabbi eky’okugabana ekyatuukirizibwa ne Constantine. Okugabana kwa Diocletian kwali kwa buvanjuba n’obugwanjuba, naye kwalimu abafuga babiri mu buvanjuba n’abafuga babiri mu bugwanjuba. Omufuga omukulu omu n’omufuga ow’okubiri omu eri buli kitundu. Nga 23 February, 303, Diocletian yafulumya ekisooka ku biragiro eby’enjawulo ebiyitibwa ‘edicts’ ebyaweebwa okulwanyisa Abakristaayo, ekintu ekyalamula okutandika kw’Okuyigganyizibwa Okunene, (era okuyitibwa Okuyigganyizibwa kwa Diocletian), okuyigganyizibwa kw’Abakristaayo okusinga obukambwe era okwagazi mu Bwakabaka bwa Rooma.
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.
Era malayika ow’ekkanisa ey’e Simula wandika oti; Bino by’ayogera Ow’olubereberye era Ow’enkomerero, eyafa era n’aba mulamu; Mmanyi emirimu gyo, n’okubonaabona, n’obwavu, (naye oli mugagga) era mmanyi n’okuvuma kw’abo abeeyita Abayudaaya so si bo, wabula ekkuŋŋaaniro lya Setaani. Totya bintu ebyo by’ogenda okubonaabona: laba, Setaani agenda kusuula abamu ku mmwe mu kkomera, mulyoke mukeberwe; era munaabanga n’okubonaabona okumala ennaku kkumi: beeranga mwesigwa okutuusa okufa, nange ndikuwa engule ey’obulamu. Alina okutu ayulire Omwoyo by’agamba amakkanisa; Awangula talikosebwa kufa kwa kubiri. Okubikkulirwa 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.
Okuyigganya Okukulu kweyongera mu mirembe gy’abaddirira Diocletian (naddala Galerius) okutuusa mu 313, lwe kwakoma olw’Ekiragiro kya Milan. Nero kye kabonero akasooka akaayoleka okuyigganyizibwa okwafaananira Diocletian ng’okuyigganyizibwa okw’enkomerero okw’ekiseera kya obunnabbi ekikiikiriddwa ekkanisa y’e Smurna. Okuyigganyizibwa kwakomera ku bufumbo bwa bya byobufuzi n’endagaano wakati wa Constantine ow’ebuvanjuba ne Licinius ow’ebugwanjuba. Mu mwezi gwa Febwali 313, Constantine ne Licinius baasangaana e Milan ne bafulumya Ekiragiro kya Milan, ekyawa Abakristaayo (n’abalala) obugumiikiriza mu by’eddiini mu bwakabaka bwonna. Okunyweza omukago gwabwe ogwa bya byobufuzi, Licinius yawasa Constantia (mwannyina wa Constantine ow’olubali lwa kitaawe) mu kiseera kino oba okumpi nakyo. Obufumbo buno bwali mukago gwa bya byobufuzi ogw’Abaruumi ogw’ekika eky’ennono—nga gukakasa endagaano wakati w’abempera bano bombi era ne guyamba okutebenkeza obwakabaka okumala akaseera oluvannyuma lw’emyaka egy’entalo ez’omunda mu ggwanga. Omukago ogwo tegwaamala bbanga ddene. Oluvannyuma Constantine ne Licinius baalwana bokka na bokka, era Constantine n’awangula Licinius mu 324, n’afuuka omufuzi omu yekka.
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.
Okuva ku Nero okutuuka ku Constantine, ekiseera eky’obunnabbi eky’e Smurna eky’emyaka bibiri mu ataano kyatuukirizibwa, era mu 313 ne kitandika ekkanisa y’e Perugamo, ekkanisa ey’okukkiriziganya, n’ekoma ku kkanisa y’e Siyatira mu 538. Emyaka ebiri mu ataano egy’e Smurna gyali gikiikirira ekiseera eky’okuyigganyizibwa, era ku nkomerero y’ekiseera ekigazi kyonna, okuyigganyizibwa kwa Diocletian ne kutuukiriza “ennaku kkumi” eziri mu Okubikkulirwa (emyaka kkumi), nga ekiseera ekisinga obubi eky’okuyigganyizibwa kikiikirira ekitundu ekifaanana n’ekiseera kyonna. Emyaka egyo kkumi kitundu ekifaanana n’emyaka ebiri mu ataano. Emyaka egyo kkumi gikiikirira omega ey’okuyigganyizibwa kwa Nero, era ku nkomerero yaagyo ne wabaawo okwawukana kwa omega okw’obwakabaka mu buvanjuba ne bugwanjuba.
Marriage and Divorce
Obufumbo n’Okwaŋŋana
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.
Sumeerina yatandika ku kwokya kwa Rooma mu 64 ne kikoma emyaka ebiri mu ataano oluvannyuma mu 313 n’Ekiragiro kya Milano n’obufumbo bwa bya byobufuzi obw’ebuvanjuba n’obw’ebugwanjuba. Ekitundu kya myaka ekkumi eky’okuyigganyizibwa kyatandika mu 303 ne kikoma mu 313 n’Ekiragiro kya Milano n’obufumbo bwa bya byobufuzi obw’ebuvanjuba n’obw’ebugwanjuba. Emyaka amakumi abiri egyatandika n’okwawukana okw’amateeka okw’ebuvanjuba n’obw’ebugwanjuba mu 293 okuva eri Diocletian yakoma mu 313 n’obufumbo bwa bya byobufuzi obw’ebuvanjuba n’obw’ebugwanjuba. Endagaano y’obufumbo eya 313 wakati w’ebuvanjuba n’obw’ebugwanjuba yakoma n’okwawukana kwa 324, Konstantino bwe yawangula Licinius ow’ebugwanjuba n’afuuka omufuzi yekka owa Rooma. Okwawukana okw’obunnabbi okwa 324 kwajja emyaka esatu oluvannyuma lw’etteeka eryasooka ery’Olwokuna mu 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.
Emyaka ekkumi n’omusanvu okuva mu 313 okutuuka mu 330 giraga obufumbo obw’ebyobufuzi, n’enkomerero y’okuyigganyizibwa okwakiikirirwa Simirina ne Nero, era n’entandikwa y’ekkanisa ey’okukkiriza okutabula eyakiikirirwa Perugamo. Entandikwa ya Perugamo mu 313 ku bufumbo obwo, yagobererwa entandikwa y’okuyigganyizibwa eyaatandika ku tteeka ly’olunaku lwa Ssande eryasooka mu 321. Ekyo ne kigobererwa okwawukana okw’obunnabbi okwa 324, okwaleeta obuvanjuba n’obugwanjuba mu bwakabaka bumu wansi wa Konsitayini. Emyaka mukaaga oluvannyuma, mu 330, okwawulwamu obuvanjuba n’obugwanjuba ne kuddamu okwolesebwa mu ngeri ey’obunnabbi. Emyaka egyo ekkumi n’omusanvu gikiikirira ebbanga ery’alpha ery’ekkanisa ya Perugamo eryandigenze mu maaso okutuusa ekkanisa ya Siyatira lwe yatuuka mu byafaayo eby’obunnabbi mu 538. Ebbanga eryo ery’alpha lyandikiikiridde ebyafaayo eby’omega ku nkomerero y’ebanga okuva mu 330 okutuuka mu 538. Ebyafaayo eby’omega ebya Perugamo bikiikirira ebbanga lya 496, 508 ne 533.
Seventeen Years
Emyaka kkumi na musanvu
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.
Potolemaayo ow’entalo y’e Raphia yafuga “emyaka kkumi na musanvu,” era waaliwo “emyaka kkumi na musanvu” wakati w’entalo y’e Raphia n’entalo y’e Panium. Emyaka egyo kkumi na musanvu mu ngeri ey’akabonero gikwatagana n’emyaka kkumi na musanvu okuva mu 313 okutuuka mu 330. Emyaka ebibiri mu ataano egya Nero egy’e Smyrna gyaleeta ku myaka kkumi na musanvu egyasooka egy’ekkanisa y’e Pergamo, era gikwatagana n’emyaka ebibiri mu ataano egyatandika ku kiragiro eky’okusatu mu 457 BC, entandikwa y’emyaka 2300 egyoogerwako mu Danyeri essuula ey’omunaana n’olunyiriri olw’ekkumi n’ennya, era eno y’emusingi era empagi enkulu eya Adventismu. Abajulirwa bombi ab’emyaka ebibiri mu ataano bakwatagana n’emyaka ebibiri mu ataano egy’obwakabaka obw’omukaaga obw’obunnabbi obw’omu Bayibuli obwatandika mu 1776 era obuggwa omwaka guno mu 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.”
Abaasookera b’Obu-Adventisiti tebaalaba wadde okutegeera emyaka kkumi na musanvu egy’omu 313 okutuuka ku 330, kubanga mu 1844 baali tebannategeera nsonga ya Ssabbiiti ey’olunaku olw’omusanvu oba olunaku lw’enjuba. Naye era baategeera emyaka kikumi mu ataano egy’olunyiriri olw’ekkumi olwa Okubikkulirwa essuula ey’omwenda, era ne gifuuka entandikwa y’ekiseera ekyaviiramu emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano, ekyakoma nga August 11, 1840. Okutegeera okwo kwaleeta “okweyoleka okw’amaanyi okw’Obuyinza bwa Katonda” okw’amaanyi.
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.
Abaasooka tebaategeera kiseera ekyokubiri eky’emyaka kikumi mu ataano ekiri mu Kubikkulirwa omwenda. Okutegeera kwabwe okw’omusingi kwe kuteekawo omutendera ogwo “omusana omuggya” ogwa Kubikkulirwa omwenda kwe guzimbiddwa. Omusana ogwo guggulwawo “ekisumuluzo” eky’olutalo lwa Nineeve. “Ekisumuluzo” ekyo kisobozesa omuyizi w’obunnabbi okutegeera obwakabaka bwonna obw’obunnabbi bwa Bayibuli obulagibwa mu Danyeri ne mu Kubikkulirwa. Babulooni, Obumeedi ne Buperusiya, Buyonaani, obwakabaka bwa Serewukko ne Putolemaayo, obwakabaka bwa Mohammed, era ekisinga obukulu kigulumiza obwakabaka bwa Rooma nga kilaga okutumbuka n’okugwa si kwa Rooma kwokka, wabula n’obwakabaka bwa Rooma ey’ebuvanjuba ne Rooma ey’ebugwanjuba, era ne Amerika (nnabbi ow’obulimba), obwapapa (ensolo), n’Amawanga Amagatte (ogusota). Okutumbuka n’okugwa kwonna okw’obwakabaka buno kuwa obujulirwa eri entambula z’ogusota, ensolo, ne nnabbi ow’obulimba ezikomekkereza nga zireeta ensi yonna ku Alimageddoni. Entambula eyo eragibwa mu nnyiriri mukaaga ezisembayo eza Danyeri kkumi na omu, era okutandika kw’entambula eyo kulagibwa mu byafaayo ebyekusifu eby’olunyiriri olw’amakumi ana.
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.
Olutalo lw’e Nineeve lutuwa ekifo eky’obunnabbi eky’okujulirako okusobozesa okukwataganya obujulirwa bw’obwakabaka bwa Rooma, obwakabaka bwa Rooma obw’ebuvanjuba n’obw’ebugwanjuba, ne Rooma obwapaapa mu nnukuta y’ebigenda okubaawo mu biro eby’enkomerero. N’olwekyo, olutalo lw’e Nineeve kye kisumuluzo ekiraga mu bujjuvu obujulirwa obw’enjawulo obw’obunnabbi obukwata ku Rooma, era ng’olunyiriri olw’ekkumi n’ennya olwa Danyeri kkumi n’omu bwe lulaga, Rooma ye nnyweza okwolesebwa. Ekisumuluzo ekireeta emigga egyo awamu lwe lutalo lw’e Nineeve.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Mu kiwandiiko kyaffe ekiddako, tunaatandika okugatta awamu ebiwandiiko bitaano ebyayita ebikwata ku bibonerezo eby’Okubikkulirwa essuula ey’omwenda.