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.
“Urufunguzo” rugaragaza intambara ya Nineve iri mu Ibyahishuwe igice cya cyenda rwasohoye mu mateka yabyaye ihinduka rikomeye, ari na cyo koko urufunguzo rukora. Icyo nshimangira ni uko intambara ya Nineve itabaye gusa urufunguzo rw’amateka rugaragaza ukuzamuka kwa Isilamu, ahubwo ko ari n’urufunguzo rw’ubuhanuzi. Imikorere y’ubuhanuzi y’iyo ntambara ihuza imirongo yose y’ubwami bwo mu buhanuzi bwa Bibiliya, nk’uko yashyizweho muri Daniyeli no mu Ibyahishuwe, ikayishyira mu murongo umwe n’igice cya cumi na kimwe cya Daniyeli. Mu gukora bityo, bituma ubwo bwami bwose buhamya imirongo itandatu ya nyuma ya Daniyeli cumi na umwe, kandi icy’ingenzi kurushaho—bugafungura amateka y’inyuma yahishwe yo mu murongo wa mirongo ine.
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.
Kandi nzaguha imfunguzo z’ubwami bwo mu ijuru; kandi ikintu cyose uzaboha mu isi kizaba kiboshywe no mu ijuru; kandi ikintu cyose uzabohora mu isi kizaba kibohowe no mu ijuru. Matayo 16:19.
The Release and Rise of the Kingdom of Mohammed
Kurekurwa no Guhaguruka kw’Ubwami 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.
Intambara y’i Nineve mu 627 yarangaga itangiriro ry’imyaka icumi ya nyuma y’ubutware bw’Abaperesi, bwari bwaraneshejwe binyuze mu mayeri y’Abaroma, buherekejwe n’igihu cy’ubushobozi bw’Imana. Yarangaga ihinduka rikomeye aho imitwe y’Abayisilamu ba Mohammed yatangiriye kuzamuka. Iyo ntambara yakuyeho ikibuza cyari gisanzwe gihari, ikibuza, mu byo gutekereza, cyari gukomeza kubaho iyo Roma n’u Buperesi byombi biza kuba byarakomeje imbaraga zabyo. Nta na kimwe muri byo cyabikoze.
Restraint and Release
Kubuza no Kurekura
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 ishusho ry’ubuhanuzi rya Isilamu, tubonamo kubuzwa no kurekurwa kwa Isilamu uhereye ku ntangiriro ya mbere cyane y’Ibyanditswe, nk’uko Sara yemeje Aburahamu kubuza Hagari na Ishimayeli.
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.
Maze Sarayi abwira Aburamu ati: “Akarengane kanjye kakube kuri wowe. Nari naguhaye umuja wanjye ngo abe mu gituza cyawe; ariko abonye ko yasamye, nsubizwa ubusa mu maso ye. Uwiteka aducire urubanza, jye nawe.” Ariko Aburamu abwira Sarayi ati: “Dore umuja wawe ari mu maboko yawe; mugenze uko ushaka.” Nuko Sarayi amaze kumufata nabi, arahunga ava imbere ye. Itangiriro 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.
Ndetse na mbere y’icyo gikorwa, impamvu Hagari yinjizwa mu nkuru y’ubuhanuzi ni uko Uwiteka “yari yarabujije” Sara kubyara umwana.
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.
Nuko Sarayi, muka Aburamu, ntiyamubyariye abana; kandi yari afite umuja w’Umunyegiputa, witwaga Hagari. Sarayi abwira Aburamu ati: “Dore noneho Uwiteka yanyimye kubyara; ndakwinginze, genda urarane n’umujakazi wanjye; ahari nakwibonera abana kuri we.” Nuko Aburamu yumvira ijwi rya Sarayi. Itangiriro 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.
“Urufunguzo” rwo mu Ibyahishuwe 9 rwahawe Mohammed, rukaza nyuma gusohorerwa ku rugamba rwa Nineveh, rugereranya gukurwaho kw’“igihagariko” cyari gifatiye Isilamu kuri buri rwego runaka rw’amateka y’ubuhanuzi.
“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.
“Abamarayika bafashe imiyaga ine, igereranywa n’ifarashi ifite uburakari ishaka gucika ikadandabirana ku isi yose, izanye kurimbura n’urupfu aho inyuze hose.” 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.
“Ukuzamuka no kugwa” k’ubwami bwa Mohammed ntibugaragazwa cyane nk’ukuzamuka n’ukugwa, ahubwo bugaragazwa nk’“kurekurwa” n’“igifungo”. Iyo Islamu irekuwe mu buhanuzi, uko kurekurwa kwagaragajwe n’intambara ya Nineveh.
Only the Woes
Gusa Ibyago Gusa
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.
Mu mahembe arindwi, amahembe y’imibabaro ya Isilamu ni yo yonyine akwira amateka nk’imbaraga ihoraho kuva igihe yatangiriye kugaragazwa mu mateka y’ubuhanuzi kugeza ku irangira ry’igihe cy’imbabazi. Amahembe ane ya mbere yazaniye Roma y’Uburengerazuba yagereranyaga Odoacer, Genseric, Atilla Umuhuni na Alaric, bityo agashushanya imbaraga enye z’ubucamanza bw’ubutungane zikora mu minsi y’imperuka, ariko icyo bihura na cyo muri iki gihe si urubyaro rutaziguye rw’izo mbaraga enye za kera. Si ko biri ku mahembe y’imibabaro. Isilamu ikimara kwinjira mu mateka ikomeza umurongo utaziguye wo kurekurwa no kubuzwa kugeza irekuwe byuzuye ku irangira ry’igihe cy’imbabazi. Ku mahembe y’imibabaro, “urufunguzo” rw’‘kurekurwa’ rugaragazwa n’intambara ya Nineve.
Nicomedia and July 27, 1299
Nikomediya na 27 Nyakanga 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.
Abapayiniya bamenye neza ko ku wa 27 Nyakanga 1299 ari ho hatangiriye imyaka ijana na mirongo itanu yarangiye ku wa 27 Nyakanga 1449, na yo ikaba ari yo yatangije imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu yasojwe ku wa 11 Kanama 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 ngingo yabanje twagaragaje igotwa ryo kuva mu 1333 kugeza mu 1337 Nicomedia yagosewe na Sultan Orhan Gazi (umuhungu wa Osman I, washinze Ottoman Beylik), igihe yagotaga umujyi ukomeye wa Nicomedia w’Ababyzantine. Iryo gotwa ni ryo ryasozaga intambara yarwanyijwe Nicomedia yari yaratangijwe na se Osman. Iryo myaka ijana na mirongo itanu ryo mu Ibyahishuwe 9:10 ryatangiye ku wa 27 Nyakanga 1299, kandi nk’itangiriro ry’ubuhanuzi, amateka ajyanye n’iyo tariki yatangiriyeho akwiriye kwitabwaho. Osman I (uwashinze ubwami bw’ingoma y’Abottomani) yari se wa Sultan Orhan Gazi, kandi ku wa 27 Nyakanga 1299 yageze ku ntsinzi ikomeye ya mbere atsinda Ingoma y’Ababyzantine mu Rugamba rwa Bapheus rwabereye mu karere ka Nicomedia, hafi y’umujyi wa Nicomedia; umurwa mukuru w’ingenzi cyane mu mateka y’Abaroma no mu mateka ya mbere y’Ababyzantine.
Father and Son
Se na 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.
Ku wa 27 Nyakanga 1299, ingabo za Osman zanesheje umutwe w’ingabo z’Abaromani b’i Buzantiyo wari uyobowe na guverineri wo muri ako karere. Iyo ntambara ifatwa nk’imwe mu ntsinzi za mbere zikomeye z’ubwigenge mu bya gisirikare Osman yagezeho amaze gutangira gukomeza ubutegetsi bwe muri Bitiniya (mu majyaruguru y’uburengerazuba bwa Anatoliya). Yabaye intambwe ikomeye mu ihinduka ry’ubutware buto bw’Abaturuki bwitwaga beylik (igikomangoma cy’imiryango) bugana ku bubasha bwari buzamuka, bwaje amaherezo guhangana no kwigarurira intara z’Abaromani b’i Buzantiyo. Iyo tariki iranga itangiriro ry’igihe cyo gukura kw’Isilamu, cyaje kurangira hashinzwe Ingoma y’Abottomani ubwo Konstantinopoli yagwaga mu 1453. Osman yakoresheje abarwanyi ba ghazi (abasahuraga ku mipaka bafite ubushake bushingiye ku Isilamu), kandi ni ho hatangiriye ihinduka ry’abarwanyi ba ghazi bo ku mipaka riba ingabo zifite imiterere irushijeho gutunganwa, zagiye zikura buhoro buhoro kuva kuri Osman kugeza no ku muhungu we, Orhan. Mu bindi bintu by’ingenzi by’umurage wa Osman harimo ko byatumye Isilamu ibasha kugumana ubutaka, bitandukanye n’intambara z’abarwanyi ba ghazi, bo kubera amayeri yabo atunganye nabi yo kugaba ibitero byihuse no guhita basubira inyuma, basigaraga bafite gusa iminyago y’intsinzi zabo, ariko ntibigere babona ubutaka ubwo ari bwo bwose.
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.
Ku wa 27 Nyakanga 1299, Osman yatangiye urugamba mu karere ka Nikomediya, maze nyuma y’imyaka mirongo itatu n’ine umuhungu we atangira kugota umurwa mukuru, Nikomediya, mu gihe cy’imyaka ine. Se ku itangiriro, n’umuhungu ku iherezo. Intambara itangirira ku karere kagereranywa na Nikomediya kandi irangirana no gufata Nikomediya, umurwa mukuru w’ako karere, Nikomediya. Kuva mu 1299 kugeza mu 1337 ni igihe cy’imyaka mirongo itatu n’umunani, kandi mu buhanuzi umubare “mirongo itatu n’umunani” ushushanya kuzamuka.
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.
Nuko nimuhaguruke, naravuze nti, mwambuke umugezi wa Zered. Nuko twambuka umugezi wa Zered. Igihe twamaze kuva i Kadeshubaruneya kugeza aho twambukiye umugezi wa Zered, cyari imyaka mirongo itatu n’umunani; kugeza ubwo urubyaro rwose rw’abagabo b’intambara rwashiraga rwose hagati mu nkambi, nk’uko Uwiteka yari yarabarahiye. Gutegeka kwa Kabiri 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.
Imyaka ijana na mirongo itanu uhereye ku wa 27 Nyakanga 1299 kugeza ku wa 27 Nyakanga 1449 igereranya igihe cyagejeje ku ishyirwaho ry’Ubwami bwa Otomani bwo muri ishyano rya kabiri rivugwa mu Byahishuwe igice cya cyenda. Imyaka mirongo itatu n’umunani yo kwigarurira buhoro buhoro Nikomediya yatangijwe na se (Osman) irangizwa n’umuhungu we (Orphan). Icyo gihe kigaragaza intambwe ya mbere y’izamuka rigenda ritera imbere ry’ubutware bw’umuryango w’abaturage b’umwimerere bukagera ku bwami.
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.
Imyaka ijana na mirongo itanu uhereye ku wa 27 Nyakanga 1299 kugeza ku wa 27 Nyakanga 1449 ikubiyemo igotwa ryamaze imyaka ine rigaragaza iherezo ry’imyaka mirongo itatu n’umunani. Intangiriro yo kwigarurira Nikomediya yakozwe na se, Osman, kandi iherezo ryarwo ryasohorejwe n’igotwa ry’imyaka ine ryabaye kuva mu 1333 kugeza mu 1337; igotwa ryakozwe n’umuhungu 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.
Igihe iyo myaka ijana na mirongo itanu yarangiraga ku wa 27 Nyakanga 1449, umwami w’abami w’Ubwami bw’Abaroma b’i Burasirazuba, ari we Constantine wa cumi na rimwe, cyangwa se Constantine wa nyuma w’i Roma y’i Burasirazuba, yasabye Abaturukiya uruhushya rwo kwima ingoma. Uhereye kuri iyo tariki kugeza ku ifatwa rya Constantinople habaye imyaka ine. Iyo myaka ine yarangiye habayeho igotwa rya Constantinople, kandi Constantine wa nyuma yapfiriye muri uko kugotwa. Ukuzamuka kwa Isilamu kugereranywa n’imyaka mirongo itatu n’umunani ya mbere y’ubuhanuzi bw’imyaka ijana na mirongo itanu, bwasojwe n’ukugotwa kwamaze imyaka ine. Igihe iyo myaka ijana na mirongo itanu yarangiraga, Isilamu yari imaze kuzamuka kugeza aho Roma y’i Burasirazuba yasuzuguwe n’ubushobozi Abaturukiya bari bafite icyo gihe. Uhereye ku isuzugurwa ryo ku wa 27 Nyakanga 1449, imyaka ine yagejeje ku ihirikwa rya Roma y’i Burasirazuba ubwo Constantinople yafatwaga nyuma y’igotwa. Iherezo ry’iyo myaka mirongo itatu n’umunani ya mbere rirangwa n’igotwa, kandi ishyirwaho ry’Ubwami bw’Abottomani rirangwa n’igotwa.
38 and 40
38 na 40
The number thirty-eight as a symbol as set forth by Moses in Deuteronomy representing the last thirty-eight years of the judgment of forty years wandering in the wilderness. Therefore, the number thirty-eight, as a symbol possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299 and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and 1331, thirty years later his son took the capital city, named Nicaea, a former Roman capital city.
Umubare mirongo itatu n’umunani nk’ikimenyetso, nk’uko washyizweho na Mose mu Gutegeka kwa Kabiri, uhagarariye imyaka mirongo itatu n’umunani ya nyuma y’urubanza rw’imyaka mirongo ine yo kuzerera mu butayu. Ni cyo gituma umubare mirongo itatu n’umunani, nk’ikimenyetso, ufitanye isano n’umubare mirongo ine. Osman yigaruriye intara ya Nikomediya ku wa 27 Nyakanga 1299, maze nyuma y’imyaka mirongo itatu n’umunani umuhungu we yigarurira umurwa mukuru w’iyo ntara. Intara n’umurwa mukuru byombi byitwaga Nikomediya. Abanditsi b’amateka bagaragaza iyi ntambara nk’iya mbere mu ntambwe “ebyiri” zigaragaza intangiriro nyakuri yo kuzamuka kw’Ubwami bw’Abottomani. Intambwe ya kabiri amateka agaragaza ni intambara ya Nikaya yo mu 1301. Aho ni ho se, Osman, yigaruriye intara yitwaga Nikaya, maze mu 1331, nyuma y’imyaka mirongo itatu, umuhungu we yigarurira umurwa mukuru witwaga Nikaya, wahoze ari umurwa mukuru w’Abaroma.
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.
Ku bijyanye na 1299 n’intambara ya Nikomediya, nk’intambwe ya mbere mu ntambwe ebyiri, intambwe ya kabiri yaje nyuma y’imyaka ibiri, mu 1301. 1299 ni ikimenyetso cya mirongo itatu n’umunani, kandi nyuma y’imyaka ibiri (mirongo ine), se afata intara ya Nikeya. Isano iri hagati ya mirongo itatu n’umunani na mirongo ine, yerekeye Isirayeli ya kera ihaguruka igafata igihugu cy’isezerano, igaragazwa muri Nyakanga 27, 1299 no mu 1301. Izo ntambwe ebyiri za mbere z’izamuka rya Isilamu zirangwa n’ibitero bya gisirikare bitangirana na se anesha intara, maze umuhungu akanesha umurwa mukuru w’iyo ntara ku iherezo. Igihe iyo mirwa mikuru yombi yagwaga, yagwaga mu kugotwa. Iyo mirwa mikuru yombi, hari igihe yabaye imirwa mikuru y’ubwami bw’Abaroma bw’iburasirazuba.
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.
Ku wa 27 Nyakanga, 1299 na 1301 bigera ku musozo wabyo ku wa 11 Kanama 1840; ibyo bigereranya amateka yo mu 1838, igihe Litch yasohoraga bwa mbere igitekerezo cye n’ubuhanuzi bwe bw’umwaduko w’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, bwari kuzarangirira ku wa 11 Kanama 1840. Intambwe ebyiri zo guhaguruka kw’Abamilerite zari imyaka ya 1838 na 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.
“Mu mwaka wa 1840 habayeho ubundi busohozwaho bw’ubuhanuzi butangaje bwakanguriye abantu benshi ubushake n’inyungu. Imyaka ibiri mbere yaho, Josiah Litch, umwe mu bakozi b’ingenzi babwirizaga iby’Ukugaruka kwa Kabiri, yasohoye isobanuro cya Ibyahishuwe 9, ahanura kugwa k’Ubwami bwa Otomani. Dukurikije imibare ye, ubwo butegetsi bwagombaga guhirikwa ‘mu mwaka wa 1840 nyuma ya Kristo, mu gihe runaka cy’ukwezi kwa Kanama;’ kandi hasigaye iminsi mike ngo ibyo bisohozwe, yaranditse ati: ‘Dufashe ko igihe cya mbere, imyaka 150, cyarasohoye neza neza mbere y’uko Deacozes yima ingoma abiherewe uburenganzira n’Abaturukiya, kandi ko imyaka 391 n’iminsi cumi n’itanu byatangiye ku musozo w’icyo gihe cya mbere, bizarangirana n’itariki ya 11 Kanama 1840, ubwo ubutegetsi bwa Otomani i Konstantinopole bushobora kwitezwe ko buzaba buvunitse. Kandi nizerera ko ari ko bizagaragara.’—Josiah Litch, mu Signs of the Times, and Expositor of Prophecy, 1 Kanama 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 gihe nyacyo cyari cyaragenwe, Turukiya, ibinyujije ku bahagarariye bayo, yemeye kurindwa n’ibihugu by’i Burayi byari byishyize hamwe, bityo yishyira munsi y’ubugenzuzi bw’ibihugu bya Gikristo. Icyo gikorwa cyasohoje neza neza ubuhanuzi. Igihe byamenyekanaga, abantu benshi cyane bemejwe n’ubutungane bw’amahame yo gusobanura ubuhanuzi yari yarakurikijwe na Miller na bagenzi be, maze umurimo wo kwamamaza ukuza kwa Kristo uhabwa imbaraga zidasanzwe. Abantu bize kandi bafite icyubahiro bifatanyije na Miller, haba mu kubwiriza no mu gutangaza ibitekerezo bye, kandi kuva mu 1840 kugeza mu 1844 uwo murimo wagutse vuba cyane.” 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.
Ubuhanuzi bwa Litch bwo mu ‘38 n’iyerekwa rye ryakosowe ryo mu ‘40 bikubiyemo n’amagambo ye ya nyuma, yanditse ku wa 1 Kanama, iminsi icumi mbere y’ubuhanuzi bwakosowe. Isohozwa ry’ubwo buhanuzi ni ryo ryemeje isi yose uburyo nyakuri bwo gusobanukirwa n’ubuhanuzi bwa Bibiliya. Imyaka mirongo itatu n’umunani yarangaga guhaguruka kwa Isirayeli ya kera yari irimo n’iyo myaka ibiri uhereye ku kwambuka Inyanja Itukura kugeza ku bugome bwa mbere bw’i Kadeshi.
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.
“Kuko abo bagabo bose babonye ikuzo ryanjye n’ibitangaza byanjye, ibyo nakoreye muri Egiputa no mu butayu, bakangerageza ubu incuro icumi, kandi ntibumvire ijwi ryanjye, ni ukuri ntibazabona igihugu narahiye guha ba sekuruza babo; kandi nta n’umwe muri bo wandakaje uzabona icyo gihugu.” Kubara 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.
Uko kwigomeka kwagaragajwe nk’ikigeragezo cya nyuma mu bigeragezo icumi. Igihe cy’imyaka ibiri cy’igeragezwa, kigizwe n’ibigeragezo icumi, cyongewe ku myaka mirongo itatu n’umunani bamaze mu butayu, cyashushanyaga imyaka ya 1838 na 1840, kandi umwaka wa 1840 warimo igihe cy’iminsi icumi.
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.
Kandi aho aho itangiriro ry’izamuka rya Isilamu hamwe na Osman ku wa 27 Nyakanga 1299 ritangira igihe cy’imyaka mirongo itatu n’umunani kirangirana n’igotwa ryamaze imyaka ine mu 1337. Ku wa 27 Nyakanga 1299 habaye intambwe ya mbere mu ntambwe ebyiri abanyamateka bagaragaza ko ari zo ngingo y’itangiriro ry’izamuka ry’Ubwami bw’Abaotoma, kandi intambwe ya kabiri yabaye mu 1301. Intambwe ebyiri z’intambara za Nicomedia na Nicaea mu 1299 no mu 1301 zigereranya 1838 na 1840. Itangiriro ry’ubuhanuzi ryerekana iherezo.
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 na Nikeya byombi byabaye imigi mikuru by’igihe gito ya Roma y’Uburasirazuba mu bihe byabyo bitandukanye. Birumvikana ko Konstantinopoli ari yo yaje kuba umurwa mukuru w’Uburasirazuba guhera mu mwaka wa 330 kugeza mu wa 1453. Nikomediya na Nikeya bishushanya mbere kugwa kwa Konstantinopoli; byose byaguye bitewe n’igotwa ry’Abayisilamu ryaranze iherezo ry’umukino wo kwigarurira aho Islamu yabanje gufata ubutaka, hanyuma ikaza no gufata umurwa mukuru.
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.
Igota rya mbere ryamaze imyaka ine, kuva mu 1333 kugeza mu 1337, rigereranya imyaka ine yo kuva mu 1449 kugeza mu 1453, ubwo ubuhanuzi bwasozwaga. Nyuma y’imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu, Ubuyisilamu burabuzwa, nk’uko aba-Millerite “bahaguruka” bayobowe n’imbaraga y’ubuhanuzi igaragazwa n’imiterere ya “mirongo itatu n’umunani na mirongo ine,” nk’uko bigaragarira mu mateka ya alfa y’amateka yo ku wa 27 Nyakanga 1299 no ku wa 27 Nyakanga 1449. Uku kuzamuka kw’Ubuyisilamu no kuzamuka kw’intumwa z’Imana zo mu minsi y’imperuka kugaragazwa mu kimenyetso cy’imibare cyubatswe n’isano ry’imibare ya 38 na 40.
In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.
Muri Ezekiyeli mirongo itatu n’irindwi, Isilamu ni ubutumwa bw’umuyaga w’iburasirazuba buhumekwa ku magufwa yumye y’abapfuye kugira ngo bashobore guhaguruka bahinduke ingabo zikomeye. Igihe ubutumwa bwa Ezekiyeli bugeraho, uguhaguruka gutangira, nk’uko byagenze mu mateka y’Abamillerite yo mu 1838 no mu 1840. Ubwo butumwa bwagezeho ku wa 9/11, kandi ku cyumweru gitegetswe n’itegeko kizaza vuba ayo magufwa arahaguruka ahinduke ingabo zikomeye. Ihagurutswa ry’ingabo z’Imana nk’itorero rinesha mu minsi y’imperuka rigereranywa na 1838 na 1840. Igihe cyo kuva ku wa 9/11 kugera ku cyumweru gitegetswe n’itegeko cyagereranyijwe na 1840 kugeza 1844, ariko kandi kigereranya n’igihe cyo kuva ku ya 31 Ukuboza 2023 kugeza ku mipira y’umuriro ya Nashville.
Eastern Rome
Roma y’Iburasirazuba
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).
Kuva ku igabanywa ry’ubwami ryakozwe na Konsitantino wa mbere (Mukuru), kugeza kuri Konsitantino wa nyuma, hagaragazwa amateka y’ubuhanuzi ya Roma y’iburasirazuba. Ni cyo gituma icyo gihe cy’ubuhanuzi kirangwa n’umubyeyi w’ubuhanuzi cyangwa w’ikigereranyo n’umuhungu, nk’uko bigaragazwa n’amazina yabo, nubwo hagati ya Konsitantino Mukuru na Konsitantino wa cumi na rimwe nta ruhererekane rw’amaraso rutaziguye rwabayeho. Kandi Konsitantino wa mbere n’uwa nyuma bagaragazwa mu buryo bw’ubuhanuzi nk’ibimenyetso bya alufa na omega, maze umubyeyi (alufa) ahitamo Konstantinopoli kuba umurwa mukuru, naho umuhungu (omega) apfira mu kugotwa igihe Konstantinopoli yahagarikaga kuba umurwa mukuru. Igihe cy’ubuhanuzi cya Roma y’iburasirazuba kirangwa na Konsitantino wa mbere n’uwa nyuma. Igihe cy’imyaka 150 cyatangiye ku ya 27 Nyakanga 1299 gikubiyemo igihe cy’imyaka 38 kandi kirangira n’igotwa ryamaze imyaka 40. Iryo gotwa ryagereranyaga igihe cyo kuva mu 1449 kugeza mu 1453. Igikorwa cya gisirikare cya Nikomediya cyatangiranye no kwigarurira igihugu runaka kandi kirangirana no kwigarurira umurwa mukuru w’icyo gihugu. Nk’uko byagenze kuri Konsitantino wa mbere n’uwa nyuma, kwigarurira Nikomediya byatangiranye n’umubyeyi (uwa mbere) bikarangirana n’umuhungu (uwa nyuma).
Four years
Imyaka ine
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.
Igitero cyamaze imyaka ine mu ntangiriro z’igihe cy’imyaka ijana na mirongo itanu cyagejeje ku myaka ine uhereye ku gucishwa bugufi kwa Constantine wa nyuma mu 1449 kugeza mu 1453 ubwo Constantinople yagotwaga ikagwa. Ubuhanuzi bw’igihe bw’akaga ka kabiri bugereranya imyaka magana atatu na mirongo cyenda n’umwe n’iminsi cumi n’itanu bwatangiye ku ya 27 Nyakanga 1449 burangira ku ya 11 Kanama 1840. Iryo tariki riranga itangiriro ry’igihe cy’imyaka ine Sister White yise ukwigaragaza guhebuje kw’imbaraga z’Imana.
“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.
“Marayika yifatanya mu gutangaza ubutumwa bwa marayika wa gatatu agomba kumurikisha isi yose ubwiza bwe. Hano hahanuwe umurimo uzagira ubwaguke ku isi yose n’imbaraga zidasanzwe. Umuryango wo gutegereza kugaruka kwa Kristo wo mu myaka ya 1840–44 wari ukugaragaza kw’agatangaza kw’imbaraga z’Imana; ubutumwa bwa marayika wa mbere bwagejejwe kuri buri kigo cy’ubumisiyoneri cyo mu isi, kandi mu bihugu bimwe habayeho ubushake bukomeye cyane mu by’idini kurusha ubundi bwose bwigeze kuboneka mu gihugu icyo ari cyo cyose uhereye ku Ivugurura ryo mu kinyejana cya cumi na gatandatu; ariko ibi bizarutwa n’umuhati ukomeye uzabaho munsi y’umuburo wa nyuma wa marayika wa gatatu.” 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.
Ubuyisilamu bwabujijwe ku wa 11 Kanama 1840, kandi habaho igihe cy’imyaka ine gihura n’isukwa rya Mwuka Wera kuri Pentekote, ndetse no kumanuka kwa marayika ukomeye wo mu Ibyahishuwe 18, igihe “inyubako nini” za New York zakubitwaga n’Ubuyisilamu bwo muri ishyano rya gatatu ku wa 9/11. Itariki ya 9/11 iranga intangiriro y’igihe cyo gushyirwaho ikimenyetso kw’abanyagihumbi ijana na mirongo ine na bane. Gushyirwaho ikimenyetso ni igihe runaka, kandi iherezo ry’icyo gihe cyo gushyirwaho ikimenyetso rifite ibiranga intangiriro y’icyo gihe. Ubwo Kristo yamanukaga kuri 9/11, yabaye ikigereranyo cya Mikayeli amanuka kuzura abahamya babiri ku wa 31 Ukuboza 2023, igihe igihe cya nyuma cyo gushyirwaho ikimenyetso cyatangiraga.
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.”
Urufunguzo ari rwo rugamba rwa Nineveh rugaragaza kurekurwa kunyuranye kw’Ubwisilamu, kwagombaga guhirika Roma y’iburasirazuba bitarenze mu 1453. Muri ya myaka ijana na mirongo itanu y’“amezi atanu” yo mu murongo wa cumi, intangiriro n’iherezo byombi birimo igihe cy’imyaka ine. Ibyo bihe bibiri by’imyaka ine bihurirana n’isozwa ry’imyaka magana atatu na mirongo cyenda n’umwaka umwe n’iminsi cumi n’itanu, byaranze igihe cy’imyaka ine kuva mu 1840 kugeza mu 1844, ubwo Kristo yagombaga kumurikisha “isi yose ubwiza bwe.” Mu 1844, igihe cy’ubuhanuzi cyahagaritse gukoreshwa, kuko igihe cyari kuba “kitakiriho ukundi.”
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.
Nuko arahira Uhoraho ubaho iteka ryose, waremye ijuru n’ibiririmo, n’isi n’ibiyirimo, n’inyanja n’ibiyirimo, ko igihe kitazaba kikiriho. Ibyahishuwe 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 kugeza kuri 1337, 1449 kugeza kuri 1453, 1840 kugeza kuri 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.
Iyo mirongo itatu y’ibihe by’imyaka ine ihura n’igihe cyo gushyirwaho ikimenyetso kuva ku wa 11 Nzeri kugeza ku itegeko ryo ku cyumweru, kandi na yo ihura na fraktali yo kuva ku wa 11 Nzeri kugeza ku itegeko ryo ku cyumweru, ihagarariwe uhereye ku wa 31 Ukuboza 2023 kugeza ubwo Isilamu izongera kurekurwa kugira ngo itange imipira y’umuriro ya 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.”
Urugero rw’ubuhanuzi ruhera ku ya 31 Ukuboza 2023 rugera ku mipira y’umuriro ya Nashville rwagereranyijwe n’ibihe bitatu by’imyaka ine by’ubuhanuzi byose bihurirana n’igihe cyo gushyirwaho ikimenyetso kuva ku wa 9/11 kugeza ku itegeko ryo ku Cyumweru. Bityo rero, abahamya bane bagaragaza amateka ava ku ya 31 Ukuboza 2023 kugeza ku gitero cya Nashville, kandi ni intambara ya Nineve yabaye “urufunguzo” kuri buri umwe muri abo bahamya. 1333, 1449, 1840 na 9/11 byose byari ingingo zo guhindukira— “imfunguzo.”
“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.
Hari amasomo akwiriye kwigirwa mu mateka ya kera; kandi abantu bahamagarirwa kuyitaho, kugira ngo bose basobanukirwe yuko Imana ikora muri uyu munsi ikurikije imirongo imwe n’iyo yahoze ikoreramo uhereye kera kose. Ukuboko kwayo kugaragarira mu murimo wayo no mu mahanga muri iki gihe, nk’uko byahoze uhereye igihe ubutumwa bwiza bwabanje kwamamazwa kuri Adamu muri 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.
“Habaho ibihe biba ingingo z’ihinduka mu mateka y’amahanga n’ay’itorero. Mu iyoborwa ry’Imana, iyo ibyo bihe by’amage bigeze, umucyo ukwiriye icyo gihe uratangwa. Niba wakiriwe, habaho gutera imbere mu by’umwuka; ariko nuramuka wanze kwakirwa, hakurikiraho gusubira inyuma mu by’umwuka no kurohamira mu kurimbuka. Uwiteka, mu Ijambo rye, yahishuye umurimo w’igitero cy’ubutumwa bwiza nk’uko wakozwe mu bihe byashize, kandi nk’uko uzakorwa mu bihe bizaza, ndetse ukageza no ku ntambara ya nyuma isoza byose, igihe imbaraga za Satani zizakora urugendo rwazo rwa nyuma rutangaje.” 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.
Nyuma yo kuba umwami w’abami mu 284, mu 293, Diocletian yahisemo Nikomediya kuba umurwa mukuru w’iburasirazuba bw’Ubwami bw’Abaroma igihe yagabanyaga mu buryo bwemewe n’amategeko ubwo bwami mo Iburasirazuba n’Iburengerazuba, ashyiraho gahunda y’ingoma ya Tetrarchy. Nikomediya yabaye icyicaro gikuru cy’ubutegetsi n’icya gisirikare mu Burasirazuba mu gihe cy’imyaka myinshi. Constantine Mukuru yayikoresheje nk’ishingiro mbere yo gufata icyemezo cyo kubaka umurwa mukuru mushya i Byzantium hafi aho (ari wo yahaye izina rya Constantinople mu 330). Ndetse na nyuma y’aho Constantinople ibereye umurwa mukuru mukuru, Nikomediya yakomeje kuba ikigo gikomeye cy’akarere, gifite umwanya w’ingenzi ku nkombe y’iburasirazuba y’Inyanja ya Marmara. Bityo rero, nubwo itari umurwa mukuru uhoraho nka Roma cyangwa Constantinople, Nikomediya yashyizweho ku mugaragaro nk’umurwa mukuru w’iburasirazuba mu gihe gikomeye cy’inzibacyuho mu mateka y’Ubwami bw’Abaroma. Mu ntangiriro z’iyo myaka ijana na mirongo itanu, umurwa mukuru wa Roma y’iburasirazuba urigarurirwa, kandi no ku iherezo ryayo umurwa mukuru wa Roma y’iburasirazuba urigarurirwa. Uko kwigarurirwa kwombi kwarimo kugotwa kw’umurwa.
Diocletian
Diyokletiyani
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’.
Umwami w’abami Diocletian yagize Nicomedia umurwa mukuru w’uburasirazuba bw’Ubwami bw’Abaroma ku mugaragaro igihe yashyiragaho gahunda ya Tetrarchy mu wa 293. Gahunda ya Tetrarchy yari igizwe n’igabanywa ry’ubwami mu burengerazuba no mu burasirazuba; uburasirazuba n’uburengerazuba byombi bikagira umwami mukuru (Augusti) n’umwami muto (Caesar), bityo bikuzuza umubare wa kane ushushanywa n’ijambo “tetrarchy”.
Alpha and Omega
Alufa na Omega
Diocletian is the omega symbol of the church of Smyrna, and Nero is the alpha symbol. Constantine the Great is the alpha symbol of the church of Pergamos, and Justinian is the omega symbol.
Diyokleyisiyani ni ikimenyetso cya omega cy’itorero ry’i Simuruna, naho Nero ni ikimenyetso cya alpha. Konsitantini Mukuru ni ikimenyetso cya alpha cy’itorero ry’i Perugamo, naho Yusitiniyani ni ikimenyetso cya 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.
Igabanywa rya Roma mu buryo bw’“amategeko” mo ibice by’iburasirazuba n’iburengerazuba (ritarambye) ryakozwe na Diyokelesiyani, kandi igabanywa rya Roma mu buryo bw’ubuhanuzi mo ibice by’iburasirazuba n’iburengerazuba ryakozwe na Konisitantini. Mu gihe cy’amateka y’itorero rya kabiri ry’ikigereranyo ry’itotezwa, rihagarariwe na Simuruna, Roma yagabanyijwe mu buryo bw’amategeko mo ibice by’iburasirazuba n’iburengerazuba; kandi mu mateka y’itorero rya gatatu ry’ikigereranyo ry’ubwumvikane bwo guteshuka, rihagarariwe na Perugamo, Roma yagabanyijwe mu buryo bw’ubuhanuzi mo ibice by’iburasirazuba n’iburengerazuba. Umwaka wa 293 wari alufa, naho 330 wari omega; kandi ku wa 11 Gicurasi 330, Konisitantini Mukuru yeguriye Konisitantinopole kuba umurwa mukuru w’Ubwami.
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.
Igabanywa ryemewe n’amategeko ryakozwe na Diocletian mu mwaka wa 293 ryasenyutse kubera intambara z’abenegihugu zakurikiyeho kugeza ku Itegeko rya Milan mu mwaka wa 313, ubwo Constantine wo mu burasirazuba na Licinius wo mu burengerazuba batangazaga Itegeko rya Milan, ryemerera Ubukristo gukorera mu bwisanzure imbere y’amategeko, kandi mu by’ukuri risoza Tetrarchy—uburyo bw’ubutegetsi bw’abategetsi bane bakoranaga, bwahirimye bukavamo urugamba hagati y’ububasha bubiri bukomeye (Constantine mu Burengerazuba na Licinius mu Burasirazuba). Iryo gabanywa ryemewe n’amategeko, ryatangije ugusenyuka, rigereranya igihe cy’imyaka makumyabiri kuva ku igabanywa kugera ku rindi gabanywa, kandi ayo magabanywa yombi yatumye gahunda yose isenyuka.
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.
Itorero rya Simuruna ryatangiye ku ngoma ya Nero mu mwaka wa 64, ubwo inkongi ikomeye y’i Roma yakoreshejwe na Nero mu gutoteza Abakristo, abo Nero yashinjaga kuba ari bo batije umuriro. Nero aranga itangiriro ry’itotezwa kandi agereranya itotezwa rya nyuma ryo mu minsi y’imperuka. Iryo totezwa rya nyuma rikomeza kugeza igihe cy’igeragezwa gifunzwe, ubwo ubutware bwa gipapa bugera ku iherezo ryabwo nta wo kubutabara. Bityo rero, igihe cya mbere cy’itotezwa cyatangiranye no gutwikwa kwa Roma kandi kirangirana no gutwikwa kwa 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.
Kandi amahembe icumi wabonye kuri ya nyamaswa, ayo ni yo azanga maraya, kandi azamugira umusaka kandi yambaye ubusa, kandi azarya umubiri we, kandi azamutwikana umuriro. Ibyahishuwe 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.
Itorero rya Simuruna ryatangiranye na Neroni mu mwaka wa 64, igihe umuriro ukomeye w’i Roma wakoreshejwe na Neroni mu gutoteza Abakristo, abo Neroni yashinjaga ko ari bo bateje uwo muriro. Nyuma y’imyaka magana abiri na mirongo itanu ryarangiye mu wa 313 hifashishijwe Itegeko rya Milani. Iryo “tegeko” ni ryo herezo ry’igihe cy’imyaka makumyabiri cyatangiranye n’igabanywa ry’ubwami ryashyizweho mu buryo bw’amategeko na Diyokiletiyani, kandi nanone ryabaye iherezo ry’imyaka magana abiri na mirongo itanu ya Simuruna yari yaratangijwe na Neroni. Iyo myaka magana abiri na mirongo itanu y’itotezwa igereranywa n’itorero rya Simuruna na Neroni yarimo imyaka icumi y’itotezwa rikabije kurusha ayandi yose ryazanywe na Diyokiletiyani. Iyo myaka icumi y’itotezwa yari igice cya nyuma cy’igihe cy’imyaka makumyabiri cya Diyokiletiyani cyatangiranye n’igabanywa rye ry’ubwami ryashyizweho mu buryo bw’amategeko mu wa 293. Uhereye ku igabanywa ry’ubwami mu burasirazuba no mu burengerazuba ryakozwe na Diyokiletiyani mu wa 293 hatangiye igihe cy’imyaka makumyabiri cyari kigizwe n’ibihe bibiri by’imyaka icumi.
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.
Diyokletiyani mu buryo bwemewe n’amategeko yagabanyije ubwami mo ibice by’iburasirazuba n’iburengerazuba, bityo agaragaza mu kimenyetso cy’ubuhanuzi ugabanyuka kwaso kwaje gukorwa na Konstantini. Ugabana kwa Diyokletiyani kwari ukw’iburasirazuba n’iburengerazuba, ariko kwari kugizwe n’abategetsi babiri mu burasirazuba n’abategetsi babiri mu burengerazuba. Kuri buri gice habagaho umutware umwe mukuru n’undi umwe wungirije. Ku wa 23 Gashyantare 303, Diyokletiyani yasohoye itegeko rya mbere mu mategeko menshi yiswe “edicts” ryari rigenewe kurwanya Abakristo, bityo bitangira Itotezwa Rikomeye, (nanone ryitwa Itotezwa rya Diyokletiyani), ari ryo totezwa ry’Abakristo rikomeye kurusha andi kandi ryakwirakwijwe cyane mu Bwami bw’Abaroma.
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.
Kandi umumarayika w’itorero ry’i Simuruna wandike uti: Ibi ni byo uvuga Uwa Mbere kandi Uwa Nyuma, wari warapfuye, none akaba ari muzima: Nzi imirimo yawe, n’amakuba yawe, n’ubukene bwawe (nyamara uri umukire), kandi nzi no gutuka kw’abavuga ko ari Abayahudi, nyamara atari bo, ahubwo ari isinagogi ya Satani. Ntutinye ibyenda kugeraho: dore, Satani agiye kujugunya bamwe muri mwe muri gereza, kugira ngo mugeragezwe; kandi muzagira amakuba iminsi icumi. Ujye uba indahemuka kugeza ku rupfu, nanjye nzaguha ikamba ry’ubugingo. Ufite ugutwi niyumve icyo Umwuka abwira amatorero; unesha ntazatwarwa n’urupfu rwa kabiri. Ibyahishuwe 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.
Itotezwa Rikomeye ryakomeje ku ngoma y’abasimbuye Diocletian (cyane cyane Galerius) kugeza mu 313, ubwo ryarangizwaga n’Itegeko rya Milan. Nero ni ikimenyetso cy’itangiriro cy’itotezwa cyashushanyaga Diocletian nk’ikimenyetso cy’iherezo cy’itotezwa cyo muri cya gihe cy’ubuhanuzi cyagereranywaga n’itorero ry’i Simuruna. Itotezwa ryarangiye binyuze mu ishyingiranwa rya politiki no mu masezerano hagati ya Constantine wo mu burasirazuba na Licinius wo mu burengerazuba. Muri Gashyantare 313, Constantine na Licinius bahuriye i Milan, maze bashyiraho Itegeko rya Milan, ryahaye Abakristo (n’abandi) ukwihanganirana mu by’idini mu bwami bwose. Kugira ngo bakomeze ubufatanye bwabo bwa politiki, Licinius yashakanye na Constantia (mushiki wa Constantine bahuje umubyeyi umwe) muri iyo nama cyangwa hafi yayo. Ubu bukwe bwari ubufatanye bwa politiki bwa kera bw’Abaroma—bwemezaga amasezerano hagati y’abo bami bombi kandi bufasha gutuza ubwami by’igihe gito nyuma y’imyaka myinshi y’intambara z’abenegihugu. Ubu bufatanye ntibwamaze igihe kirekire. Nyuma Constantine na Licinius bararwanye, maze Constantine anesha Licinius mu 324, aba umutegetsi wenyine.
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.
Kuva kuri Nero kugeza kuri Constantine, igihe cy’ubuhanuzi cya Simuruna cy’imyaka magana abiri na mirongo itanu cyarasohoye; kandi mu mwaka wa 313 hatangira itorero rya Perugamo, ari ryo torero ry’ubwumvikane bwo kugirana amasezerano, rirangirana n’itorero rya Tiyatira mu mwaka wa 538. Iyo myaka magana abiri na mirongo itanu ya Simuruna yagereranyaga igihe cy’itotezwa, kandi ku iherezo ry’icyo gihe rusange, itotezwa rya Diocletianu ryujuje “iminsi icumi” yo mu Byahishuwe (imyaka icumi), aho igihe gikomeye kurusha ibindi cy’itotezwa kigereranya agace k’ishusho y’igihe cyose muri rusange. Iyo myaka icumi ni agace k’ishusho y’iyo myaka magana abiri na mirongo itanu. Iyo myaka icumi igereranya omega y’itotezwa rya Nero, kandi ku musozo wayo haza ugucikamo kwa omega k’ubwami mo uburasirazuba n’uburengerazuba.
Marriage and Divorce
Ubukwe n’Ubutane
Smyrna began at the burning of Rome in 64 and ended two hundred and fifty years later in 313 with the Edict of Milan and the political marriage of east and west. The ten-year fractal of persecution began in 303 and ended in 313 with the Edict of Milan and the political marriage of east and west. The twenty years that began with the legal division of east and west in 293 by Diocletian ended in 313 with the political marriage of east and west. The marriage treaty of 313 between east and west ended with the divorce of 324, when Constantine defeated Licinius of the west and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.
Smyrna yatangiye igihe Roma yahiraga mu mwaka wa 64, irangira nyuma y’imyaka magana abiri na mirongo itanu, mu mwaka wa 313, hamwe n’Itegeko rya Milan n’ubukwe bwa politiki hagati y’iburasirazuba n’iburengerazuba. Fraktali y’imyaka icumi y’itotezwa yatangiye mu mwaka wa 303, irangira mu mwaka wa 313 hamwe n’Itegeko rya Milan n’ubukwe bwa politiki hagati y’iburasirazuba n’iburengerazuba. Imyaka makumyabiri yatangiranye no kugabanywa mu buryo bw’amategeko kw’iburasirazuba n’iburengerazuba mu mwaka wa 293 na Diocletian, yarangiye mu mwaka wa 313 hamwe n’ubukwe bwa politiki hagati y’iburasirazuba n’iburengerazuba. Amasezerano y’ubukwe yo mu mwaka wa 313 hagati y’iburasirazuba n’iburengerazuba yarangiye n’itandukana ryo mu mwaka wa 324, ubwo Constantine yatsindaga Licinius wo mu burengerazuba, maze aba umutegetsi rukumbi wa Roma. Itandukana rya gihanuzi ryo mu mwaka wa 324 ryaje nyuma y’imyaka itatu nyuma y’itegeko rya mbere ryerekeye ku Cyumweru ryo mu mwaka wa 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.
Imyaka cumi n’irindwi yo kuva mu 313 kugeza mu 330 igaragaza ishyingiranwa rya politiki, n’iherezo ry’itotezwa ryagereranyijwe na Simuruna na Nero, ndetse n’itangiriro ry’itorero ry’ubwumvikane bubi ryagereranyijwe na Perugamo. Itangiriro rya Perugamo mu 313 muri iryo shyingiranwa, ryakurikiwe n’itangiriro ry’itotezwa ryatangiye ku itegeko rya mbere ryerekeye ku Cyumweru mu 321. Ibyo byakurikiwe no gutandukana kwa gihanuzi ko mu 324, kwazanye uburasirazuba n’uburengerazuba mu bwami bumwe buyobowe na Konisitantine. Nyuma y’imyaka itandatu, mu 330, igabanywamo ry’uburasirazuba n’uburengerazuba ryasubiwemo mu buryo bwa gihanuzi. Iyo myaka cumi n’irindwi ihagarariye igihe cya alufa cy’itorero rya Perugamo cyakomeje kugeza ubwo itorero rya Tiyatira ryageraga mu mateka ya gihanuzi mu 538. Icyo gihe cya alufa cyari guhagararira amateka ya omega ku iherezo ry’igihe cyo kuva mu 330 kugeza mu 538. Amateka ya omega ya Perugamo ahagarariye igihe cya 496, 508 na 533.
Seventeen Years
Imyaka Cumi n’Irindwi
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.
Tolémée wo ku rugamba rwa Raphia yategetse imyaka “cumi n’irindwi,” kandi hagati y’urugamba rwa Raphia n’urugamba rwa Panium habayeho imyaka “cumi n’irindwi.” Iyo myaka cumi n’irindwi ihura mu kimenyetso n’imyaka cumi n’irindwi kuva mu wa 313 kugeza mu wa 330. Imyaka magana abiri na mirongo itanu ya Nero ya Simuruna yagejeje ku myaka cumi n’irindwi ya mbere y’itorero rya Perugamo, kandi ihuzwa n’imyaka magana abiri na mirongo itanu yatangiye ku itegeko rya gatatu mu wa 457 Mbere ya Kristo, ari na ho hatangirira imyaka 2300 yo muri Daniyeli 8:14, kandi ikaba ari urufatiro n’inkingi nyamukuru by’Abadiventisime. Abahamya babiri b’imyaka magana abiri na mirongo itanu bahura n’imyaka magana abiri na mirongo itanu y’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya bwatangiye mu wa 1776 bukazarangira uyu mwaka wa 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.”
Abatangije ukwizera kw’Abadivantisiti ntibabonye kandi ntibasobanukiwe imyaka cumi n’irindwi yo kuva mu wa 313 kugera mu wa 330, kuko mu wa 1844 batari banafite gusobanukirwa kw’ikibazo cy’Isabato y’umunsi wa karindwi cyangwa umunsi w’izuba. Nyamara ariko bamenye imyaka ijana na mirongo itanu ivugwa mu murongo wa cumi wa Ibyahishuwe 9, maze iba intangiriro y’igihe cyagejeje ku myaka magana atatu na mirongo cyenda n’umwaka umwe n’iminsi cumi n’itanu, cyarangiye ku wa 11 Kanama 1840. Uku gusobanukirwa kwatumye habaho “kwigaragaza gukomeye kw’imbaraga z’Imana.”
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.
Ababimbuzi ntibabonye igihe cya kabiri cy’imyaka ijana na mirongo itanu muri Ibyahishuwe 9. Ubusobanuro bwabo bw’ishingiro bugize urubuga “umucyo mushya” wo mu Ibyahishuwe 9 yubakiyeho. Uwo mucyo ufungurwa n’“urufunguzo” rw’intambara ya Nineve. Urwo “rufunguzo” rutuma umunyeshuri w’ubuhanuzi abasha kumenya ubwami bwose bwo mu buhanuzi bwa Bibiliya bugaragazwa muri Daniyeli no mu Ibyahishuwe. Babuloni, Abamedi n’Abaperesi, Ubugiriki, ubwami bw’Abaselewukiya n’Abatolemeyi, ubwami bwa Mohammed, kandi ikirenzeho bugaragaza cyane ubwami bw’Abaroma binyuze mu kugaragaza ukuzamuka no kugwa kutari kwa Roma yonyine gusa, ahubwo n’ubwami bwa Roma y’iburasirazuba n’iya burengerazuba, hamwe na Leta Zunze Ubumwe z’Amerika (umuhanuzi w’ibinyoma), ubupapa (inyamaswa) n’Umuryango w’Abibumbye (ikiyoka). Uku kuzamuka no kugwa kose kw’ayo mabwami guhamya ibikorwa by’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma, amaherezo bikazana isi kuri Harumagedoni. Uwo mugendo ugaragazwa mu mirongo itandatu ya nyuma ya Daniyeli 11, kandi intangiriro y’uwo mugendo igaragazwa mu mateka ahishwe yo mu murongo wa mirongo ine.
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.
Intambara ya Nineve itanga ihuriro ry’ubuhanuzi ryo guhuza ubuhamya bw’ubwami bwa Roma, ubw’ubwami bwa Roma y’iburasirazuba n’iy’iburengerazuba, na Roma ya gipapa mu ruhererekane rw’ibyabaye byo mu gihe cy’imperuka. Bityo rero, intambara ya Nineve ni yo mfunguzo isobanura mu buryo bwuzuye ubuhamya bunyuranye bw’ubuhanuzi bwerekeye Roma, kandi nk’uko umurongo wa cumi na kane wa Daniyeli cumi n’umwe ubivuga, ni Roma ishyiraho iyerekwa. Mfunguzo ihuriza hamwe iyo mirongo ni intambara ya Nineve.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Mu nyandiko yacu itaha tuzatangira guhuriza hamwe ingingo eshanu zabanje zisobanura ibyago byo mu Ibyahishuwe 9.