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.
Ny “fanalahidy” izay maneho ny adin’i Ninive ao amin’ny Apokalypsy toko fahasivy dia tanteraka tamin’ny alalan’ny tantara iray izay niteraka teboka fiovàna; ary mazava ho azy, izany indrindra no asan’ny fanalahidy. Ny ambarako dia izao: ny adin’i Ninive dia tsy fanalahidy ara-tantara nanamarika ny fisandratry ny finoana silamo ihany, fa fanalahidy ara-paminaniana koa. Ny firindrana ara-paminaniana ao amin’izany ady izany no mampifanaraka ireo tsipika rehetra momba ireo fanjakana ao amin’ny faminanian’ny Baiboly, araka izay aseho ao amin’i Daniela sy ny Apokalypsy, amin’ny toko fahiraika ambin’ny folo ao amin’i Daniela. Amin’ny fanaovana izany, dia avelany hiara-hijoro ho vavolombelona momba ireo andininy enina farany ao amin’i Daniela toko fahiraika ambin’ny folo ireo fanjakana ireo, ary ny zava-dehibe kokoa—hanokatra ny tantara ivelany miafina ao amin’ny andininy faha-efapolo.
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.
Ary homeko anao ny fanalahidin’ny fanjakan’ny lanitra; ary na inona na inona fehezinao etỳ an-tany dia ho voafehy any an-danitra; ary na inona na inona vahanao etỳ an-tany dia ho voavaha any an-danitra. Matio 16:19.
The Release and Rise of the Kingdom of Mohammed
Ny Famoahana sy ny Fiakaran’ny Fanjakan’i 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.
Ny adin’i Ninive tamin’ny taona 627 no nanamarika ny fiandohan’ireo folo taona farany tamin’ny fahefana persiana, izay resy noho ny tetika nataon’i Roma, niaraka tamin’ny zavon’ny fitarihan’Andriamanitra. Io no nanamarika ilay teboka fihodinana izay nanombohan’ireo andian-tafika islamikan’i Mohammed niakatra. Nanaisotra sakana efa nisy ilay ady, dia sakana izay, araka ny teôria, dia ho nitoetra ihany raha samy mbola nitana ny heriny i Roma sy i Persia. Tsy nisy tamin’izy roa anefa no nahavita izany.
Restraint and Release
Fifehezana sy Famotsorana
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.
Ao amin’ny fanehoana ara-paminaniana an’i Islam, dia hitantsika ny faneriterena sy ny famotsorana an’i Islam hatramin’ny fampidirana voalohany indrindra ao amin’ny Soratra Masina, raha nandresy lahatra an’i Abrahama i Saraha mba hanery an’i Hagara sy Ismaela.
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.
Ary hoy Saray tamin’i Abrama hoe: Ho aminao anie ny tsy rariny natao tamiko; izaho no nanome ny ankizivaviko ho eo an-tratranao; ary rehefa hitany fa nanan’anaka izy, dia natao tsinontsinona teo imasony aho; aoka Jehovah hitsara ahy sy ianao. Fa hoy Abrama tamin’i Saray: Indro, eo an-tananao ny ankizivavinao; ataovy aminy araka izay sitrakao. Ary rehefa nampahorian’i Saray izy, dia nandositra niala teo anatrehany izy. Genesisy 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.
Na talohan’izany zava-nitranga izany aza, ny antony ampidirana an’i Hagara ao amin’ny fitantarana ara-paminaniana dia satria “nosakanan’ny” Tompo tsy hiteraka i Saraha.
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.
Ary tsy niteraka tamin’i Abrama Saray vadiny; ary nanana ankizivavy mpanompo izy, Egyptiana, Hagara no anarany. Ary hoy Saray tamin’i Abrama: Indro ankehitriny, Jehovah efa nanidy ny kiboko tsy hiteraka; masìna ianao, midira any amin’ny mpanompovaviko; angamba hahazo zanaka avy aminy aho. Ary Abrama nihaino ny tenin’i Saray. Genesisy 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.
Ny “fanalahidin’ny” Apokalypsy toko faha-sivy izay nomena an’i Mohammed, ary tatỳ aoriana dia tanteraka tamin’ny alalan’ny adin’i Ninive, dia maneho ny fanesorana ny “fameperana” napetraka tamin’ny finoana silamo amin’izay teboka rehetra ao amin’ny tantara ara-paminaniana.
“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.
“Ny anjely dia mihazona ny rivotra efatra, izay aseho ho toy ny soavaly romotra mitady hiala sy hihahaka eo ambonin’ny tany rehetra, mitondra fandringanana sy fahafatesana eo amin’izay lalany.” 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.
Ny “fiakarana sy fianjeran” ny fanjakan’i Mohammed dia aseho, tsy loatra ho toy ny fiakarana sy fianjerana, fa ho toy ny “famotsorana” sy “fameperana.” Rehefa avoaka ara-paminaniana ny finoana silamo, izany famotsorana izany dia naseho tamin’ny alalan’ny adin’i Ninive.
Only the Woes
Ny Loza Ihany
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.
Amin’ireo trompetra fito, ny trompetra loza an’ny Islam ihany no mamakivaky ny tantara amin’ny maha-hery mitohy sy tsy miova azy, hatramin’ny nampidirana azy voalohany tao amin’ny tantara ara-paminaniana ka hatramin’ny famaranan’ny fotoam-pahasoavana. Ireo trompetra efatra voalohany izay nitondra teo ambonin’i Roma andrefana dia naneho an’i Odoacer, Genseric, Atilla ilay Huna, ary Alaric, ka noho izany dia naneho mialoha hery efatra amin’ny fitsarana avy amin’ny fitantanan’Andriamanitra amin’ny andro farany; nefa ny mifanandrify aminy amin’izao andro ankehitriny izao dia tsy taranaka mivantana avy amin’ireo hery efatra fahiny ireo. Tsy tahaka izany kosa ny trompetra loza. Raha vao miditra eo amin’ny tantara ny Islam dia manohy andalana mivantana amin’ny famotsorana sy famerana izy mandra-pamotsorana azy tanteraka amin’ny famaranan’ny fotoam-pahasoavana. Ao amin’ny trompetra loza, ny “fanalahidy” amin’ny hoe ‘famotsorana’ dia voamariky ny adin’i Ninive.
Nicomedia and July 27, 1299
Nikomedia sy ny 27 Jolay 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.
Ny mpisava lalana dia namaritra araka ny tokony ho izy ny 27 Jolay 1299 ho fiandohan’ny dimampolo amby zato taona, izay nifarana tamin’ny 27 Jolay 1449, ary izany indray no nanomboka ny telonjato iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay nifarana tamin’ny 11 Aogositra 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.
Tamin’ny lahatsoratra teo aloha dia nofaritanay ny fahirano tamin’ny taona 1333 ka hatramin’ny 1337 izay nentin’i Sultan Orhan Gazi (zanak’i Osman I, mpanorina ny Ottoman Beylik) namely an’i Nicomedia, fony izy nanao fahirano an’ilay tanàna byzantina lehibe, dia i Nicomedia. Io fahirano io no famaranana ny ady natao tamin’i Nicomedia izay efa natomboky ny rainy, Osman. Ny dimampolo amby zato taona ao amin’ny Apokalypsy toko faha-sivy, andininy faha-folo, dia nanomboka tamin’ny 27 Jolay 1299, ary amin’ny maha-fiandohan’ny faminaniana azy, dia tokony ho marihina ny tantara mifandray amin’izany daty fanombohana izany. Osman I (mpanorina ny tarana-mpanjaka Ottoman) no rain’i Sultan Orhan Gazi, izay tamin’ny 27 Jolay 1299 dia nahazo fandresena lehibe tany am-piandohana tamin’ny Empira Byzantine tao amin’ny Adin’i Bapheus, izay tao amin’ny faritr’i Nicomedia, akaikin’ny tanànan’i Nicomedia; renivohitra tena manan-danja teo amin’ny tantara romanina sy byzantina tany am-piandohana.
Father and Son
Ray sy Zanaka
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.
Tamin’ny 27 Jolay 1299, resin’ny tafik’i Osman ny tafika Byzantina notarihin’ny governora teo an-toerana iray. Io ady io dia heverina ho iray amin’ireo fahombiazana ara-tafika lehibe sy mahaleo tena voalohany azon’i Osman taorian’ny nanombohany nanamafy ny fahefany tao Bithynia (avaratra-andrefan’i Anatolia). Namarika dingana lehibe teo amin’ny fiovan-toetra avy amin’ny beylik tiorka madinika (fanjakazakana foko) ho hery misondrotra izay hihantsy sy handresy ny faritany Byzantina izany. Io daty io no manamarika ny fiandohan’ny vanim-potoanan’ny fitomboan’ny finoana silamo izay niafara tamin’ny fananganana ny Empira Ottomanina tamin’ny fianjeran’i Constantinople tamin’ny 1453. Nampiasa mpiady ghazi i Osman (mpandroba eny amin’ny sisintany entin’ny antony manosika silamo), ary teo no nanomboka ny fanovàna ireo mpiady ghazi eny amin’ny sisintany ho tafika voalamina kokoa, izay nivoatra tsikelikely nanomboka tamin’i Osman ary nitohy tamin’i Orhan zanany. Anisan’ireo singa lehibe hafa amin’ny lova navelan’i Osman koa ny namelany ny finoana silamo hitazona fananana, mifanohitra amin’ny adin’ireo mpiady ghazi, izay noho ny tetika fanafihana tampoka sy fisintonana tsy voalamina nampiasainy dia tsy nahazo afa-tsy ny babo tamin’ny fandreseny, fa tsy nahazo faritany mihitsy.
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.
Tamin’ny 27 Jolay 1299, dia nanomboka fampielezan-kevitra tany amin’ny faritr’i Nicomedia i Osman, ary efatra amby telopolo taona tatỳ aoriana dia nanomboka fahirano naharitra efa-taona tamin’ny tanàna renivohitra Nicomedia ny zanany lahy. Ny ray no tany am-piandohana ary ny zanaka no tany amin’ny famaranana. Manomboka ny ady amin’ilay faritra aseho ho Nicomedia ary mifarana amin’ny fahazoana an’i Nicomedia, tanàna renivohitry ny faritra, Nicomedia. Hatramin’ny 1299 ka hatramin’ny 1337 dia fe-potoana valo amby telopolo taona izany, ary ara-paminaniana ny isa hoe “valo amby telopolo” dia maneho fitsanganana.
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.
“Koa mitsangàna ankehitriny hianareo,” hoy Aho, “ka miampità ny lohasahan-driaka Zareda.” Dia nita ny lohasahan-driaka Zareda izahay. Ary ny andro niavianay avy tany Kadesa-barnea mandra-piampitanay ny lohasahan-driaka Zareda dia valo amby telo-polo taona, mandra-pahatapitry ny taranaky ny lehilahy mpiady rehetra tsy ho eo anivon’ny toby, araka izay efa nianianan’i Jehovah taminy. Deoteronomia 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.
Ny dimampolo amby zato taona hatramin’ny 27 Jolay 1299 ka hatramin’ny 27 Jolay 1449 dia maneho ny vanim-potoana izay nitarika ho amin’ny fanorenana ny Fanjakana Ottomanan’ilay loza faharoa ao amin’ny Apokalypsy toko fahasivy. Ny valo amby telopolo taona nisian’ny fandresena miandalana an’i Nikomedia dia nanomboka tamin’ny ray (Osman) ary nifarana tamin’ny zanany lahy (Orphan). Io vanim-potoana io dia mampiseho ny dingana voalohany amin’ny fisandratana miandalana avy amin’ny fanjakazakan’ny foko iray ho amin’ny fanjakana lehibe.
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.
Ny dimampolo amby zato taona hatramin’ny 27 Jolay 1299 ka hatramin’ny 27 Jolay 1449 dia ahitana fahirano naharitra efa-taona izay manamarika ny fiafaran’ireo valo amby telopolo taona. Ny fiandohan’ny fandresena an’i Nicomedia dia tamin’ny alalan’i Osman rainy, ary ny farany dia notanterahina tamin’ny fahirano naharitra efa-taona nanomboka tamin’ny 1333 ka hatramin’ny 1337; fahirano izay nataon’ny zanak’i 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.
Rehefa nifarana tamin’ny 27 Jolay 1449 ny dimam-polo amby zato taona, i Constantin XI, amperoran’ny Bizantina, na ilay Constantin farany tao Roma Atsinanana, dia nitady alalana tamin’ny Tiorka mba handray ny seza fiandrianana. Hatramin’izany daty izany ka hatramin’ny fandresena an’i Constantinople dia efa-taona. Ireo efa-taona ireo dia nifarana tamin’ny fahirano an’i Constantinople, ary i Constantin farany dia maty tao anatin’izany fahirano izany. Ny fiakaran’ny finoana silamo dia asehon’ny valo amby telopolo taona voalohany amin’ilay faminaniana dimam-polo amby zato taona, izay nifarana tamin’ny fahirano naharitra efa-taona. Rehefa nifarana ny dimam-polo amby zato taona, dia efa tafakatra tamin’ny sehatra iray ny finoana silamo ka nampietry an’i Roma Atsinanana noho ny hery izay nananan’ny Tiorka tamin’izany fotoana izany. Nanomboka tamin’ilay fanetren-tena tamin’ny 27 Jolay 1449, efa-taona no nitarika ho amin’ny fahalavoan’i Roma Atsinanana, rehefa azon’ny fahirano i Constantinople. Ny fiafaran’ireo valo amby telopolo taona voalohany dia voamariky ny fahirano, ary ny fanorenana ny Fanjakana Ottomanina dia voamariky ny fahirano.
38 and 40
38 sy 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.
Ny isa valo amby telopolo dia tandindona, araka ny napetrak’i Mosesy ao amin’ny Deoteronomia, maneho ireo valo amby telopolo taona farany tamin’ny fitsarana nandritra ny efa-polo taona nivezivezena tany an-efitra. Koa noho izany, ny isa valo amby telopolo, amin’ny maha-tandindona azy, dia manana fifandraisana amin’ny isa efa-polo. Osman dia naka ny faritanin’i Nicomedia tamin’ny 27 Jolay 1299, ary valo amby telopolo taona tatỳ aoriana ny zanany no naka ny renivohitry ny faritany. Ny faritany sy ny renivohitra dia samy Nicomedia avokoa. Ny mpahay tantara dia mamantatra io ady io ho dingana voalohany amin’ny “roa” izay manamarika ny tena fiandohan’ny fiakaran’ny Fanjakana Ottoman. Ny dingana faharoa izay voatondron’ny tantara dia ny adin’i Nicaea tamin’ny 1301. Teo no nalain-drainy Osman ny faritany nantsoina hoe Nicaea, ary tamin’ny 1331, telopolo taona tatỳ aoriana, ny zanany no naka ny renivohitra, izay nantsoina hoe Nicaea, renivohitra romanina fahiny.
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.
Mifandray amin’ny 1299 sy ny ady tao Nicomedia, amin’ny maha-dingana voalohany amin’ny dingana roa azy, dia tonga roa taona tatỳ aoriana tamin’ny 1301 ny dingana faharoa. Ny 1299 dia tandindon’ny valo amby telopolo, ary roa taona tatỳ aoriana (efapolo), dia alain’ny ray ny faritanin’i Nicaea. Ny fifandraisan’ny valo amby telopolo sy ny efapolo amin’ny niakaran’ny Isiraely fahiny handray ny tany nampanantenaina dia aseho ao amin’ny 27 Jolay 1299 sy 1301. Ireo dingana roa voalohany amin’ny fiakaran’ny finoana silamo ireo dia voamariky ny fampielezan-kevitra ara-tafika izay manomboka amin’ny fandresen’ny ray ny faritany ary mifarana amin’ny fandresen’ny zanaka ny renivohitry ny faritany. Rehefa lavo ireo renivohitra roa ireo, dia lavo tao anatin’ny fahirano izy. Samy efa renivohitry Roma atsinanana tamin’ny fotoana iray izy roa tonta.
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.
Tamin’ny 27 Jolay 1299 sy 1301 no miafara amin’ny 11 Aogositra 1840, izay maneho ny tantaran’ny 1838, fony i Litch voalohany namoaka ny fomba fijeriny sy ny faminaniany momba ilay faminaniana telo amby sivifolo amby telon-jato sy taona iray amby sivifolo ary dimy ambin’ny folo andro, izay hifarana amin’ny fahatanterahany amin’ny 11 Aogositra 1840. Ny dingana roa nisondrotana ho an’ny Millerita dia ny taona 1838 sy 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.
“Tamin’ny taona 1840 dia nisy fahatanterahan’ny faminaniana iray hafa niavaka izay nanaitra fahalianana be patrana. Roa taona talohan’izany, Josiah Litch, anankiray tamin’ireo mpitandrina lohalaharana nitory ny Fiavian’i Kristy Fanindroany, dia namoaka fanazavana momba ny Apokalypsy 9, izay naminany ny fianjeran’ny Fanjakana Otomana. Araka ny kajikajiny, io fahefana io dia hotorotoroina ‘amin’ny A.D. 1840, indray andro ao anatin’ny volana Aogositra;’ ary andro vitsy monja talohan’ny fahatanterahany dia nanoratra izy hoe: ‘Raha ekena fa ny vanim-potoana voalohany, 150 taona, dia tanteraka marina talohan’ny niakaran’i Deacozes teo amin’ny seza fiandrianana noho ny fanomezan-dàlan’ny Tiorka, ary fa ny 391 taona sy dimy ambin’ny folo andro dia nanomboka tamin’ny fiafaran’ilay vanim-potoana voalohany, dia hifarana amin’ny 11 Aogositra 1840 izany, amin’izay fotoana izay no azo antenaina ho vaky ny herin’ny Otomana ao Constantinople. Ary mino aho fa ho hita fa izany tokoa no zava-misy.’—Josiah Litch, ao amin’ny Signs of the Times, and Expositor of Prophecy, 1 Aogositra 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.
“Tamin’ilay fotoana voafaritra indrindra, i Torkia, tamin’ny alalan’ireo ambasadaorony, dia nanaiky ny fiarovan’ireo hery niray dian’i Eoropa, ka tamin’izany no nametrahany ny tenany teo ambanin’ny fifehezan’ireo firenena kristiana. Izany toe-javatra izany dia nanatanteraka tamin’ny fomba marina indrindra ilay faminaniana. Rehefa fantatra izany, dia maro be no resy lahatra ny amin’ny fahamarinan’ireo foto-kevitry ny fanazavana ara-paminaniana noraisin’i Miller sy ireo namany, ary hery manosika mahagaga no nomena ny hetsika momba ny fiavian’i Kristy. Lehilahy nanam-pahaizana sy ambony toerana no niray tamin’i Miller, na tamin’ny fitoriana na tamin’ny famoahana an-tsoratra ny heviny, ary hatramin’ny taona 1840 ka hatramin’ny 1844 dia nivelatra haingana ny asa.” 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.
Ny faminanian’i Litch tamin’ny ’38 sy ny fahitany voahitsy tamin’ny ’40 dia ahitana ny fanambarany farany, izay nosoratany tamin’ny 1 Aogositra, folo andro talohan’ilay faminaniana voahitsy. Ny fahatanterahan’ilay faminaniana no nandresy lahatra izao tontolo izao ny amin’ny fahamarinan’ny fomba fiasa marina amin’ny faminaniana ara-Baiboly. Ny valo amby telopolo taona izay nanamarika ny fitsanganan’ny Isiraely fahiny dia nahafaoka koa ireo roa taona hatramin’ny fiampitana ny Ranomasina Mena ka hatramin’ny fikomiana voalohany tao Kadesy.
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.
Satria ireo lehilahy rehetra izay efa nahita ny voninahitro sy ny fahagagana nataoko tany Egypta sy tany an-efitra, nefa efa naka fanahy Ahy impolo izao ka tsy nihaino ny feoko, dia tsy hahita tokoa ny tany izay nianianako homena ny razany izy; ary tsy hisy hahita izany na dia iray aza amin’izay nampahatezitra Ahy. Nomery 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.
Izany fikomiana izany dia fantatra ho farany amin’ireo fitsapana folo. Ny fe-potoam-pitsapana roa taona misy fitsapana folo, izay nampiana tamin’ireo valo amby telopolo taona tany an-efitra, dia naneho mialoha ny taona 1838 sy 1840, ary ny taona 1840 dia nahitana fe-potoana folo andro.
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.
Ary ny fiandohan’ny fisandratan’ny finoana silamo niaraka tamin’i Osman tamin’ny 27 Jolay 1299 dia manomboka fe-potoana valo amby telopolo taona izay mifarana amin’ny fahirano naharitra efa-taona tamin’ny 1337. Ny 27 Jolay 1299 no voalohany tamin’ireo dingana roa izay fantatry ny mpahay tantara ho fiandohan’ny fisandratan’ny Fanjakana Ottomanina, ary ny dingana faharoa dia tamin’ny 1301. Ireo dingana roa tamin’ny adin’i Nicomedia sy Nicaea tamin’ny 1299 sy 1301 dia tandindon’ny 1838 sy 1840. Ny fiandohan’ny faminaniana no maneho ny fiafarany.
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.
I Nicomedia sy i Nicaea dia samy nanompo vetivety ho renivohitry ny Roma tatsinanana tao amin’ny tantarany avy. Mazava ho azy fa i Constantinople no lasa renivohitra tatsinanana tamin’ny farany, nanomboka tamin’ny 330 ka hatramin’ny 1453. I Nicomedia sy i Nicaea dia tandindon’ny fianjeran’i Constantinople; izy rehetra dia samy lavo tamin’ny fahirano silamo izay nanamarika ny famaranana ny fampielezan-kevitra iray izay nahazoan’ny silamo voalohany fifehezana ny faritany, ary taorian’izany dia azony ny tanàna renivohitra.
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.
Ny fahirano voalohany nandritra ny efa-taona, nanomboka tamin’ny 1333 ka hatramin’ny 1337, dia maneho ny efa-taona nanomboka tamin’ny 1449 ka hatramin’ny 1453, rehefa nifarana ny faminaniana. Telo zato sy iraika amby sivifolo taona sy dimy ambin’ny folo andro tatỳ aoriana dia voafehy ny Silamo, raha “mitsangana” kosa ny Millerita eo ambanin’ny hery ara-paminaniana aseho ao amin’ireo toetra “valo amby telopolo sy efapolo”, araka ny aseho ao amin’ny tantara alfa amin’ny tantaran’ny 27 Jolay 1299 sy 27 Jolay 1449. Ny fitsanganan’ny Silamo sy ny fitsanganan’ireo iraky ny Andriamanitra amin’ny andro farany dia aseho amin’ny tandindona ara-nomerika iray, izay voaorina amin’ny fifandraisana ara-nomerika misy eo amin’ny 38 sy 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.
Ao amin’ny Ezekiela toko fahafito amby telopolo, ny Islamo no hafatry ny rivotra avy any atsinanana izay tsofina amin’ireo taolana maina efa maty, mba hitsanganany ho tafika mahery. Rehefa tonga ny hafatr’i Ezekiela dia manomboka ny fitsanganana, tahaka ny nitranga teo amin’ny tantaran’ny Millerita tamin’ny 1838 sy 1840. Tonga tamin’ny 9/11 izany hafatra izany, ary amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela dia hitsangana ireo taolana ireo ho tafika mahery. Ny fananganana ny tafik’Andriamanitra ho ilay fiangonana mpandresy amin’ny andro farany dia voasoritra mialoha amin’ny 1838 sy 1840. Ny vanim-potoana manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady dia voasoritra mialoha amin’ny 1840 ka hatramin’ny 1844, nefa izany koa dia manondro mialoha ny vanim-potoana manomboka amin’ny 31 Desambra 2023 ka hatramin’ny fireballs of Nashville.
Eastern Rome
Roma Atsinanana
From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 4 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).
Avy tamin’ny fizaràn’i Constantin le Voalohany (Lehibe) ny fanjakana ka hatramin’i Constantin farany no anehoana ny tantara ara-paminanian’i Roma Atsinanana. Koa ny vanim-potoana ara-paminaniana dia voamariky ny ray ara-paminaniana na ara-tandindona sy ny zanaka iray, araka izay asehon’ny anarany, na dia tsy nisy aza firazanana mivantana teo amin’i Constantin Lehibe sy Constantin fahiraika ambin’ny folo. I Constantin voalohany sy Constantin farany dia aseho ara-paminaniana koa ho tandindon’ny alfa sy omega; ary ny ray (alfa) no nifidy an’i Constantinople ho renivohitra, ary ny zanaka (omega) no maty nandritra ny fahirano, tamin’ny fotoana nitsaharan’i Constantinople tsy ho renivohitra intsony. Ny vanim-potoana ara-paminanian’i Roma Atsinanana dia voamariky ny Constantin voalohany sy ny Constantin farany. Ny fe-potoana 150 taona izay nanomboka tamin’ny 27 Jolay 1299 dia ahitana fe-potoana 38 taona ary mifarana amin’ny fahirano 4 taona. Izany fahirano izany dia tandindon’ny taona 1449 ka hatramin’ny 1453. Ny fampielezan-kevitra tao Nicomedia dia nanomboka tamin’ny fandresena faritany iray ary nifarana tamin’ny fandresena ny renivohitry izany faritany izany. Tahaka ny tamin’i Constantin voalohany sy Constantin farany, ny fandresena an’i Nicomedia dia nanomboka tamin’ny ray iray (ny voalohany) ary nifarana tamin’ny zanaka iray (ny farany).
Four years
Efa-taona
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.
Fahirano naharitra efa-taona teo am-piandohan’ilay vanim-potoana dimampolo amby zato taona izay nitarika ho amin’ireo efa-taona nanomboka tamin’ny fanetren-tena nahazo an’i Constantin farany tamin’ny 1449 ka hatramin’ny 1453, fony i Constantinople nohodidinin’ny fahavalo ka lavo. Ny faminaniana ara-potoanan’ny loza faharoa, izay maneho taona enin-jato amby sivy amby telopolo sy andro dimy ambin’ny folo, dia nanomboka tamin’ny 27 Jolay 1449 ary nifarana tamin’ny 11 Aogositra 1840. Izany daty izany no manamarika ny fiandohan’ny vanim-potoana efa-taona iray izay nantsoin-dRahavavy White hoe fanehoana be voninahitry ny herin’Andriamanitra.
“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.
“Ilay anjely izay miara-mitambatra amin’ny fanambarana ny hafatry ny anjely fahatelo dia hampahazava ny tany rehetra amin’ny voninahiny. Asa iray maneran-tany sy feno hery tsy fahita no voalaza mialoha eto. Ny hetsika momba ny fiavian’i Kristy tamin’ny 1840–44 dia fanehoana be voninahitra ny herin’Andriamanitra; ny hafatry ny anjely voalohany dia nentina hatrany amin’ny tobim-pitoriana rehetra eran’izao tontolo izao, ary tany amin’ny firenena sasany dia nisy fahalianana ara-pivavahana lehibe indrindra izay efa hita tany amin’ny tany rehetra hatramin’ny Fanavaozana tamin’ny taonjato fahenina ambin’ny folo; nefa mbola ho lavon’ny hetsika mahery eo ambanin’ny fampitandremana farany ataon’ny anjely fahatelo ireo.” 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.
Voafehy tamin’ny 11 Aogositra 1840 ny Islam, ary nisy fe-potoana efatra taona izay mifanaraka amin’ny fandatsahana ny Fanahy Masina tamin’ny Pentekosta, sy ny fidinan’ilay anjely mahery ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, rehefa namely ireo “trano lehibe” tao New York ny Islaman’ny loza fahatelo tamin’ny 9/11. Ny 9/11 no manamarika ny fiandohan’ny fotoanan’ny fanombohan-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny fanombohan-kase dia fe-potoana iray, ary ny fiafaran’ny fe-potoanan’ny fanombohan-kase dia mitana ireo toetra mampiavaka ny fiandohan’ilay fe-potoana. Raha nidina Kristy tamin’ny 9/11, dia tandindon’i Mikaela midina hanangana ny vavolombelona roa tamin’ny 31 Desambra 2023 Izy, tamin’izay nanombohan’ny fe-potoana farany amin’ny fanombohan-kase.
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.”
Ny fanalahidy izay adin’i Ninive no tandindon’ny famoahana samihafa ny finoana silamo, izay hampianjera an’i Roma tatsinanana amin’ny taona 1453. Ao anatin’ilay dimampolo amby zato taona, dia ny “dimy volana” ao amin’ny andininy faha‑folo, ny fiandohana ary koa ny fiafarana dia samy ahitana fe-potoana efatra taona. Ireo fe-potoana roa samy efatra taona ireo dia mifandray amin’ny famaranana ny telo-jato sy iraika amby sivifolo taona sy dimy ambin’ny folo andro, izay nanamarika fe-potoana efatra taona nanomboka tamin’ny 1840 ka hatramin’ny 1844, raha hanazava “ny tany rehetra amin’ny voninahiny” i Kristy. Tamin’ny 1844 dia nitsahatra ny fampiharana ny fotoana ara-paminaniana, satria ny fotoana dia ho “tsy hisy intsony.”
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.
Ary nianiana tamin’izay velona mandrakizay doria, Izay nahary ny lanitra sy izay zavatra ao aminy, ary ny tany sy izay zavatra ao aminy, ary ny ranomasina sy izay zavatra ao aminy, fa tsy hisy andro intsony. Apokalypsy 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 hatramin’ny 1337, 1449 hatramin’ny 1453, 1840 hatramin’ny 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.
Ireo tsipika telo misy fe-potoana efatra taona ireo dia mifanaraka amin’ny fotoana fanisiana tombo-kase manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady, ary mifanaraka koa amin’ny fraktaly avy amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady izay aseho hatramin’ny 31 Desambra 2023 mandra-panafahana indray ny Islam mba hitondra ny baolina afo ao 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.”
Ny fractal ara-paminaniana nanomboka tamin’ny 31 Desambra 2023 ka hatramin’ny fireballs tao Nashville dia efa naseho tamin’ny alalan’ny vanim-potoana ara-paminaniana telo, samy efatra taona avy, izay mifanaraka avokoa amin’ny fotoana fanisiana tombo-kase manomboka amin’ny 9/11 ka hatramin’ny lalàn’ny Alahady. Koa vavolombelona efatra no manondro ny tantara manomboka amin’ny 31 Desambra 2023 ka hatramin’ny fanafihana tao Nashville, ary ny adin’i Ninive no “fanalahidy” ho an’ny tsirairay amin’ireo vavolombelona ireo. Ny 1333, 1449, 1840 ary 9/11 dia samy teboka fiolahana avokoa— “fanalahidy.”
“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.
“Misy lesona azo ianarana avy amin’ny tantara tamin’ny lasa; ary asongadina ireo, mba hahatakaran’ny rehetra fa miasa amin’ny tsipika mitovy amin’izay efa nataony hatrizay Andriamanitra. Hita eo amin’ny asany sy eo amin’ireo firenena ankehitriny ny tànany, tahaka izany indrindra koa izay efa nisy hatramin’ny nanambaràna voalohany ny filazantsara tamin’i Adama tao Edena.
“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.
“Misy vanim-potoana izay teboka fiolahana eo amin’ny tantaran’ny firenena sy ny fiangonana. Ao amin’ny fitondran’Andriamanitra, rehefa tonga ireo krizy samihafa ireo, dia omena ny fahazavana mifanaraka amin’izany fotoana izany. Raha raisina izany, dia misy fandrosoana ara-panahy; raha lavina kosa, dia manaraka ny fihenan’ny toe-panahy sy ny faharavan-tsambo ara-panahy. Ny Tompo, ao amin’ny Teniny, dia nanambara ny asa mandroso sy manafika ataon’ny filazantsara araka ny nanatanterahana izany tamin’ny lasa, ary mbola hotanterahina amin’ny ho avy, hatramin’ny ady farany famaranana, rehefa hanao ny fihetsiny mahagaga farany ny hery satanika.” 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.
Taorian’ny naha-emperora azy tamin’ny taona 284, dia nifidy an’i Nicomedia ho renivohitra atsinanan’ny Fanjakana Romanina i Diocletian tamin’ny taona 293, rehefa nozarainy ara-dalàna ho Atsinanana sy Andrefana ny fanjakana ka naoriny ny rafitra Tetrarkia. Nandritra ny am-polony taona maro, Nicomedia no renivohitra lehiben’ny fitantanan-draharaha sy ny miaramila tany Atsinanana. Nampiasain’i Constantin Lehibe ho foiben-toerany izy io talohan’ny nanapahany hevitra hanorina ny renivohitra vaovao tao Byzantium teo akaiky teo (izay novany anarana ho Constantinople tamin’ny taona 330). Na dia rehefa lasa renivohitra lehibe aza i Constantinople, dia mbola nijanona ho ivon-toeram-paritra lehibe ihany i Nicomedia, izay nanana toerana stratejika teo amin’ny morontsiraka atsinanan’ny Ranomasin’i Marmara. Koa, na dia tsy renivohitra maharitra tahaka an’i Roma na Constantinople aza izy, dia voatendry tamin’ny fomba ofisialy ho renivohitra atsinanana i Nicomedia nandritra ny vanim-potoana tetezamita lehibe iray teo amin’ny tantaran’i Roma. Tamin’ny fiandohan’ireo dimampolo amby zato taona dia resy ny renivohitry Roma atsinanana iray, ary tamin’ny fiafarany dia resy ny renivohitry Roma atsinanana iray. Samy nahitana fahirano avokoa ireo fandresena roa ireo.
Diocletian
Dioclétien
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’.
Tamin’ny fomba ofisialy no nanaovan’ny amperora Dioclétien an’i Nicomédie ho renivohitra atsinanan’ny Fanjakana Romana, fony izy nampihatra ny rafitra Tetrarkia tamin’ny taona 293. Ny rafitra Tetrarkia dia nahitana fizaràna tandrefana sy atsinanan’ny fanjakana; samy nanana amperora ambony (Augusti) sy amperora zandriny (Caesar) na ny atsinanana na ny tandrefana, ka nahaforona ny isa efatra izay asehon’ny teny hoe “tetrarkia”.
Alpha and Omega
Alfa sy 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.
Dioclétien no tandindon’ny omega amin’ny fiangonan’i Smyrna, ary Néron no tandindon’ny alpha. Constantin Lehibe no tandindon’ny alpha amin’ny fiangonan’i Pergamos, ary Justinien no tandindon’ny 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.
Ny fizaràna “ara-dalàna” an’i Roma ho atsinanana sy andrefana (izay tsy naharitra) dia notanterahin’i Diocletian, ary ny fizaràna ara-paminaniana an’i Roma ho atsinanana sy andrefana dia notanterahin’i Constantine. Nandritra ny tantaran’ilay fiangonana ara-tandindona faharoa momba ny fanenjehana, izay asehon’i Smyrna, dia nozaraina ara-dalàna ho atsinanana sy andrefana i Roma; ary tao amin’ny tantaran’ilay fiangonana ara-tandindona fahatelo momba ny fifanarahana marimaritra iraisana, izay asehon’i Pergamos, dia nozaraina ara-paminaniana ho atsinanana sy andrefana i Roma. Ny taona 293 no alfa ary ny taona 330 no omega, ary tamin’ny 11 Mey 330, i Constantine Lehibe dia nanokana an’i Constantinople ho renivohitry ny Empira.
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.
Ny fizarazarana ara-dalàna nataon’i Diocletian tamin’ny taona 293 dia rava noho ny ady an-trano izay nanaraka mandra-pahatongan’ny Didy tao Milan tamin’ny taona 313, rehefa i Constantine avy any atsinanana sy i Licinius avy any andrefana no namoaka ny Didy tao Milan, ka nanao ho ara-dalàna ny Kristianisma, sady namarana tamin’ny tena izy ny Tetrarkia—izany hoe ny rafitry ny mpanapaka efatra nirindra izay nirodana ho lasa tolona nifanaovan-kery roa lehibe (Constantine tany Andrefana sy Licinius tany Atsinanana). Ny fizarazarana ara-dalàna, izay nampiditra firodana, dia maneho fe-potoana roapolo taona manomboka amin’ny fizarazarana ka hatramin’ny fizarazarana, ary samy nampitarika ho amin’ny firodanan’ilay rafitra ireo fizarazarana roa ireo.
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.
Nanomboka tamin’i Néron tamin’ny taona 64 ny fiangonan’i Smyrna, raha nampiasain’i Néron ny afo lehibe tany Roma hanenjehana ny Kristiana, izay noampangain’i Néron ho nampirehitra izany afo izany. I Néron no manamarika ny fiandohan’ny fanenjehana ary maneho mialoha ny fanenjehana farany amin’ny andro farany. Izany fanenjehana farany izany dia mitohy mandra-pifaranan’ny fotoam-pitsarana, rehefa tonga amin’ny farany ny fahefana papaly ka tsy hisy hanampy azy. Koa tahaka izany, ny vanim-potoana voalohan’ny fanenjehana dia nanomboka tamin’ny fandoroana an’i Roma ary mifarana amin’ny fandoroana an’i Roma.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Ary ireo tandroka folo izay hitanao teo amin’ilay bibidia, dia hankahala ilay vehivavy janga; ary hataony lao sy mitanjaka izy, ka hohaniny ny nofony, ary hodorany amin’ny afo izy. Apokalypsy 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.
Ny fiangonan’i Smyrna dia nanomboka tamin’i Néron tamin’ny taona 64, rehefa nampiasain’i Néron hoenti-manenjika ny Kristiana ilay afo lehibe tao Roma, ka i Néron no niampanga azy ireo ho nampirehitra izany afo izany. Roanjato sy dimampolo taona tatỳ aoriana dia nifarana tamin’ny taona 313 izany tamin’ny Didin’i Milan. Io “didy” io no famaranana ny vanim-potoana roapolo taona izay nanomboka tamin’ny fizarazarana ara-dalàna nataon’i Dioclétien, ary izany koa no faran’ireo roanjato sy dimampolo taona an’i Smyrna izay nanomboka tamin’i Néron. Ireo roanjato sy dimampolo taona nisian’ny fanenjehana, izay asehon’ny fiangonan’i Smyrna sy i Néron, dia nahitana ireo folo taona tamin’ilay fanenjehana ratsy indrindra indrindra naterak’i Dioclétien. Izany fanenjehana naharitra folo taona izany no tapany farany amin’ireo roapolo taona an’i Dioclétien izay nanomboka tamin’ny fizarazarana ara-dalàna ny fanjakana tamin’ny taona 293. Hatramin’ny fizarazarana ara-dalàna ho atsinanana sy andrefana nataon’i Dioclétien tamin’ny taona 293 no nanombohan’ny vanim-potoana roapolo taona izay nisy fizarana roa samy naharitra folo taona.
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.
Nozarain’i Dioclétien ara-dalàna ho atsinanana sy andrefana ny empira, ka izany no nanamarika mialoha tamin’ny endrika ara-paminaniana ilay fizarazarana notanterahin’i Constantin. Ny fizarazarana nataon’i Dioclétien dia atsinanana sy andrefana, nefa nahitana mpanapaka roa tany atsinanana sy mpanapaka roa tany andrefana izany: mpanapaka lehibe iray sy mpanapaka faharoa iray ho an’ny faritra tsirairay. Tamin’ny 23 Febroary 303, Dioclétien dia namoaka ny voalohany tamin’ireo “didy” maro hanoherana ny Kristiana, ka izany no nanamarika ny fiandohan’ny Fanenjehana Lehibe, (antsoina koa hoe ny Fanenjehana nataon’i Dioclétien), dia ilay fanenjehana ny Kristiana henjana indrindra sy niely patrana indrindra tao amin’ny Empira Rômana.
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.
Ary soraty ho an’ny anjelin’ny fiangonana any Smyrna: Izao no lazain’ny Voalohany sy ny Farany, ilay efa maty nefa velona indray: Fantatro ny asanao sy ny fahoriana ary ny fahantranao, nefa manankarena ianao; ary fantatro koa ny fitenenan-dratsin’ireo milaza ny tenany ho Jiosy, nefa tsy izy, fa sinagogan’i Satana. Aza matahotra na inona na inona amin’izay hiaretanao; indro, ny devoly hanipy ny sasany aminareo ao an-tranomaizina mba hotsapaina ianareo; ary hanana fahoriana hafoloana ianareo. Aoka ho mahatoky mandra-pahafaty ianao, dia homeko anao ny satroboninahitry ny fiainana. Izay manan-tsofina, aoka izy hihaino izay lazain’ny Fanahy amin’ny fiangonana; izay mandresy dia tsy mba ho azon’ny fahafatesana faharoa. Apokalypsy 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.
Naharitra teo ambanin’ireo mpandimby an’i Dioclétiena (indrindra fa Galeria) ny Fanenjehana Lehibe hatramin’ny taona 313, izay nifaranany tamin’ny Didin’i Milan. Nero no tandindona alfa amin’ny fanenjehana, izay naneho mialoha an’i Dioclétiena ho fanenjehana omega amin’ilay vanim-potoana ara-paminaniana asehon’ny fiangonan’i Smyrna. Nifarana tamin’ny fanambadiana ara-politika sy fifanarahana teo amin’i Constantin avy any atsinanana sy Licinius avy any andrefana ny fanenjehana. Tamin’ny Febroary 313, nihaona tao Milan i Constantin sy Licinius ka namoaka ny Didin’i Milan, izay nanome fandeferana ara-pivavahana ho an’ny Kristiana (sy ny hafa koa) manerana ny fanjakana. Mba hanamafisana ny fiombonany ara-politika, dia nanambady an’i Constantia (anabavin-drainy iray amin’i Constantin) i Licinius nandritra na manodidina io fihaonana io. Ity fanambadiana ity dia fiombonana ara-politika romana mahazatra—nanamafy ny fifanarahana teo amin’ireo amperora roa ary nanampy hampiorina vetivety ny fanjakana taorian’ireo taona maro nisian’ny ady an-trano. Tsy naharitra ela anefa izany fiombonana izany. Taty aoriana dia niady i Constantin sy Licinius, ary resin’i Constantin i Licinius tamin’ny 324 ka izy no lasa mpanapaka tokana.
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.
Hatramin’i Nero ka hatramin’i Constantine dia tanteraka ny vanim-potoana ara-paminaniana an’i Smyrna izay naharitra roanjato sy dimampolo taona, ary tamin’ny taona 313 no nanombohan’ny fiangonan’i Pergamos, dia ny fiangonan’ny fifanarahana lembenana, ka nifarana tamin’ny fiangonan’i Thyatira tamin’ny taona 538. Ny roanjato sy dimampolo taona an’i Smyrna dia naneho vanim-potoanan’ny fanenjehana, ary teo amin’ny fiafaran’ilay vanim-potoana manontolo dia ny fanenjehana nataon’i Diocletian no nahatanteraka ny “folo andro” ao amin’ny Apokalypsy (folo taona), izay ilazan’ilay fotoana henjana indrindra amin’ny fanenjehana ho fractal-n’ilay vanim-potoana manontolo. Ireo folo taona ireo dia fractal-n’ny roanjato sy dimampolo taona. Ireo folo taona ireo dia maneho ny omega-n’ny fanenjehan’i Nero, ary tamin’ny fiafaran’izany no nisehoan’ny fizarazarana omega an’ilay empira ho atsinanana sy andrefana.
Marriage and Divorce
Fanambadiana sy Fisaraham-panambadiana
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.
I Smirna dia nanomboka tamin’ny fandoroana an’i Roma tamin’ny taona 64 ary nifarana roanjato sy dimampolo taona tatỳ aoriana, tamin’ny 313, tamin’ny Didin’i Milan sy ny fanambadiana ara-politikan’ny atsinanana sy andrefana. Ny fractal folo taona amin’ny fanenjehana dia nanomboka tamin’ny 303 ary nifarana tamin’ny 313 tamin’ny Didin’i Milan sy ny fanambadiana ara-politikan’ny atsinanana sy andrefana. Ny roapolo taona izay nanomboka tamin’ny fizarazarana ara-dalàna ny atsinanana sy andrefana tamin’ny 293 nataon’i Diocletian dia nifarana tamin’ny 313 tamin’ny fanambadiana ara-politikan’ny atsinanana sy andrefana. Ny fifanekem-panambadiana tamin’ny 313 teo amin’ny atsinanana sy andrefana dia nifarana tamin’ny fisaraham-panambadiana tamin’ny 324, rehefa nandresy an’i Licinius avy any andrefana i Constantin ary tonga mpanapaka tokana an’i Roma. Ny fisaraham-panambadiana ara-paminaniana tamin’ny 324 dia tonga telo taona taorian’ny lalàna alahady voalohany tamin’ny 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.
Ny fito ambin’ny folo taona hatramin’ny 313 ka hatramin’ny 330 dia manondro fanambadiana ara-politika, ary ny fiafaran’ny fanenjehana asehon’i Smyrna sy Néron, ary ny fiandohan’ny fiangonan’ny fampandefitra asehon’i Pergamos. Ny fiandohan’i Pergamos tamin’ny 313 tamin’ilay fanambadiana dia narahin’ny fiandohan’ny fanenjehana izay nanomboka tamin’ny lalàna voalohany momba ny Alahady tamin’ny 321. Izany dia narahin’ny fisaraham-panambadiana ara-paminaniana tamin’ny 324, izay nampiray ny atsinanana sy ny andrefana ho empira iray teo ambanin’i Constantin. Enin-taona tatỳ aoriana, tamin’ny 330, dia naverina ara-paminaniana ilay fizarana ho atsinanana sy andrefana. Ireo fito ambin’ny folo taona ireo dia maneho ny vanim-potoana alfa amin’ny fiangonan’i Pergamos izay hitohy mandra-pahatongan’ny fiangonan’i Tyatira eo amin’ny tantara ara-paminaniana tamin’ny 538. Io vanim-potoana alfa io dia haneho tantara omega iray any amin’ny faran’ny vanim-potoana hatramin’ny 330 ka hatramin’ny 538. Ny tantara omega an’i Pergamos dia maneho ny vanim-potoanan’ny 496 sy 508 ary 533.
Seventeen Years
Fito ambin’ny folo taona
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.
Ptolémée tamin’ny ady tao Raphia dia nanjaka “fito ambin’ny folo taona,” ary nisy “fito ambin’ny folo taona” teo anelanelan’ny ady tao Raphia sy ny ady tao Panium. Ireo fito ambin’ny folo taona ireo dia mifanaraka ara-tandindona amin’ireo fito ambin’ny folo taona nanomboka tamin’ny 313 ka hatramin’ny 330. Ny roanjato sy dimampolo taonan’i Nero ao Smyrna dia nitarika ho amin’ireo fito ambin’ny folo taona voalohany amin’ny fiangonan’i Pergamos, ary mifandray amin’ireo roanjato sy dimampolo taona izay nanomboka tamin’ny didy fahatelo tamin’ny 457 tal. J.K., izay fiandohan’ireo 2300 taona ao amin’ny Daniela toko faha-valo andininy faha-efatra ambin’ny folo, ary izy no fototra sy andry afovoan’ny Advantisma. Ireo vavolombelona roa mandritra ny roanjato sy dimampolo taona dia mifanaraka amin’ireo roanjato sy dimampolo taonan’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly izay nanomboka tamin’ny 1776 ary mifarana amin’ity taona ity, amin’ny 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.”
Ny mpisava lalana tao amin’ny Adventisma dia tsy nahita na nahatakatra ny fito ambin’ny folo taona tamin’ny 313 ka hatramin’ny 330, satria tamin’ny 1844 dia mbola tsy azony akory ny raharaha momba ny Sabata andro fahafito na ny andron’ny masoandro. Kanefa dia fantatr’izy ireo kosa ny dimampolo amby zato taona ao amin’ny andininy faha‑folo ao amin’ny Apokalypsy toko faha‑sivy, ary izany no tonga fiandohan’ny vanim-potoana iray izay nitarika ho amin’ny telon-jato iraika amby sivifolo taona sy dimy ambin’ny folo andro izay nifarana tamin’ny 11 Aogositra 1840. Izany fahatakarana izany no niteraka “fanehoana mahery ny herin’Andriamanitra.”
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.
Tsy nahafantatra vanim-potoana faharoa misy dimampolo amby zato taona ao amin’ny Apokalypsy toko fahasivy ireo mpisava lalana. Ny fahatakarany fototra no sehatra iorenan’ilay “fahazavana vaovao” ao amin’ny Apokalypsy toko fahasivy. Izany fahazavana izany dia sokafan’ny “fanalahidy” amin’ny adin’i Ninive. Izany “fanalahidy” izany no ahafahan’ny mpianatry ny faminaniana mamantatra ireo fanjakana rehetra ao amin’ny faminanian’ny Baiboly izay aseho ao amin’i Daniela sy ny Apokalypsy. Babylona, Medo-Persia, Gresy, ny fanjakana Seleokida sy Ptolemaika, ny fanjakan’i Mohammed, ary ny tena zava-dehibe kokoa, dia mampisongadina ny fanjakan’i Roma amin’ny famantarana ny fiakarana sy ny fianjeran’i Roma ihany, fa koa ny fanjakan’i Roma atsinanana sy andrefana, ary koa i Etazonia (ilay mpaminany sandoka), ny papa (ilay bibidia) ary ny Firenena Mikambana (ilay dragona). Ny fiakarana sy ny fianjeran’ireo fanjakana rehetra ireo dia samy mijoro ho vavolombelon’ny fihetsiky ny dragona sy ny bibidia ary ny mpaminany sandoka, izay amin’ny farany mitondra izao tontolo izao ho amin’i Hara-magedona. Izany fihetsiketsehana izany dia aseho ao anatin’ireo andininy enina farany ao amin’i Daniela toko iraika ambin’ny folo, ary ny fiandohan’izany fihetsiketsehana izany dia aseho ao amin’ny tantara miafina ao amin’ny andininy faha-efapolo.
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.
Ny adin’i Ninive no manome ilay teboka ara-paminaniana enti-mampifanaraka ny fijoroana vavolombelon’ny fanjakana romanina, ny fanjakana romanina tatsinanana sy romanina tandrefana, ary ny Roma papaly, ao anatin’ny filaharan’ireo zava-mitranga amin’ny andro farany. Koa ny adin’i Ninive no fanalahidy izay maneho amin’ny fahafenoany ireo fijoroana vavolombelona ara-paminaniana samihafa momba an’i Roma, ary araka ny andininy faha-efatra ambin’ny folo ao amin’ny Daniela toko faha-iraika ambin’ny folo, dia i Roma no manorina ny fahitana. Ny fanalahidy izay mampiray ireo andalana ireo dia ny adin’i Ninive.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Ao amin’ny lahatsoratra manaraka dia hanomboka hampiray ny lahatsoratra dimy teo aloha isika, izay miresaka ny loza ao amin’ny Apokalypsy toko faha-sivy.