The Hidden History of Verse Forty - Number Eighteen

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.

“Kiyi” inomiririra hondo yeNinevhe iri muna Zvakazarurwa chitsauko 9 chakazadzikiswa nenhoroondo yakabudisa shanduko huru, izvo, chokwadika, ndizvo zvinoitwa nekiyi. Chirevo changu ndechekuti hondo yeNinevhe yakanga isiri kiyi yenhoroondo chete inoratidza kusimuka kweIslam, asi kutiwo kiyi yechiporofita. Mafambiro echiporofita ehondo iyoyo anounza mitsara yose yeumambo hwechiporofita cheBhaibheri, sezvazvakarongwa muna Danieri neZvakazarurwa, mukuwirirana nechitsauko chegumi nerimwe chaDanieri. Mukuita izvi, zvinobvumira umambo ihwohwo hwose kupupura kumavhesi matanhatu okupedzisira aDanieri 11, uye zvinotonyanya kukosha—kusunungura nhoroondo yokunze yakanga yakavanzika yevhesi 40.

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.

Na nitakupa funguo za ufalme wa mbinguni; na lolote utakalo lifunga duniani litakuwa limefungwa mbinguni; na lolote utakalo lifungua duniani litakuwa limefunguliwa mbinguni. Mathayo 16:19.

The Release and Rise of the Kingdom of Mohammed

Ukukhululwa Nokuvuka Kombuso KaMohammed

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.

Hondo yeNinevhe muna 627 yakaratidza kutanga kwamakore okupedzisira gumi esimba rePezhiya, rakanga rakundwa kubudikidza nouchenjeri hwehondo hweRoma, richiperekedzwa nemhute yehutungamiri hwaMwari. Yakava chiratidzo chenguva yokutendeuka apo mapoka makuru echiIslam aMohammed akatanga kusimuka. Hondo yacho yakabvisa chidziviso chakanga chiripo, chidziviso ichocho chaingadai, maererano nedzidziso, chakaramba chiripo dai Roma nePezhiya zvose zvakachengeta simba razvo. Hapana neimwe yazvakaita.

Restraint and Release

Kudzora uye Kusunungurwa

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.

Mukuyimira kwa uneneri kwa Chisilamu, tikupeza kuletsedwa ndi kumasulidwa kwa Chisilamu kuyambira pa chiyambi chenicheni cha Malemba, pamene Sara anakhutiritsa Abrahamu kuti aletse Hagara ndi Ishmaeli.

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.

Sarayi akati kuna Abramu, Kutadzirwa kwangu ngakuve pamusoro pako; ndakapa murandakadzi wangu pachipfuva chako; zvino wakati aona kuti ava nemimba, ndakazvidzwa mumaziso ake; Jehovha ngaatonge pakati pangu newe. Asi Abramu akati kuna Sarayi, Tarira, murandakadzi wako ari muruoko rwako; muitire sezvazvinokufadza. Zvino Sarayi wakati amubata zvakaomarara, akatiza pachiso chake. Genesisi 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.

Kunyangwe zvisati zvaitika izvo, chikonzero chinoita kuti Hagari apinzwe murondedzero yechiporofita ndechokuti Ishe “vakadzivisa” Sara kubereka mwana.

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.

Zvino Sarai, mudzimai waAbramu, akanga asina kumuberekera vana; uye akanga ane murandakadzi, muIjipiti, zita rake rainzi Hagari. Sarai akati kuna Abramu, Tarirai zvino, Jehovha andidzivisire kubereka; ndinokumbira, pindai kumurandakadzi wangu; zvimwe ndingawana vana kubudikidza naye. Abramu akateerera inzwi raSarai. Genesisi 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.

“កូនសោ” នៃ វិវរណៈ ជំពូក ៩ ដែលបានប្រទានឲ្យមហាំម៉ាត់ ហើយបន្ទាប់មកបានសម្រេចជាការពិតតាមរយៈសមរភូមិនីនីវេ នោះ តំណាងឲ្យការដកចេញនូវ “ការទប់ស្កាត់” មកលើសាសនាឥស្លាម នៅចំណុចណាមួយក្នុងប្រវត្តិសាស្ត្រព្យាករណ៍។

“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.

“Vatumwa vari kubata mhepo ina, dzinomiririrwa nebhiza rine hasha riri kutsvaka kuzvisunungura nokumhanyira pamusoro pechiso chenyika yose, richitakura kuparadza norufu munzira yarinofamba.” 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.

“kusimuka na kuanguka” kwa ufalme wa Mohammed hakujawakilishwa sana kama kusimuka na kuanguka, bali kama ‘kuachiliwa’ na ‘kuzuiwa’. Wakati Uislamu unapoachiliwa kinabii, kuachiliwa huko kumeonyeshwa kwa mfano kupitia vita vya Nineveh.

Only the Woes

బాధలే మాత్రమే

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.

Pamahwe manomwe, idzo chete pamahwero enhamo dzeIslam dzinofukidza nhoroondo sesimba rinoramba riripo kubva padzakapiwa kutanga munhoroondo yechiporofita kusvikira pakupera kwenguva yenyasha. Pamahwe mana okutanga akaunza pamusoro peRoma yokumadokero aimiririra Odoacer, Genseric, Atilla muHuni naAlaric, nokudaro achifananidzira masimba mana okutonga kworutongo rweuMwari mumazuva okupedzisira, asi mumwe wawo wemazuva ano haasi muzukuru wakananga wemasimba mana iwayo ekare. Hazvina kudaro namapamahwe enhamo. Islam painongopinda munhoroondo, inopfuurira mumutsara wakananga wokusunungurwa nokudzorwa kusvikira yasunungurwa zvizere pakupera kwenguva yenyasha. Pamapamahwe enhamo, “kiyi” yokuti ‘kusunungurwa’ inocherechedzwa nehondo yeNinevhe.

Nicomedia and July 27, 1299

Nikomedhia na Julayi 27, 1299

The pioneers correctly identified July 27, 1299 as the starting of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.

Mapayuniri nga mangunguna sing husto nga nakilala nga ang Hulyo 27, 1299 amo ang pagsugod sang isa ka gatos kag singkuwenta ka tuig nga nagtapos sang Hulyo 27, 1449, nga amo man ang nagsugod sang tatlo ka gatos kag siyamnapu’t isa ka tuig kag napulo kag lima ka adlaw nga nagtapos sang Agosto 11, 1840.

In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.

Mu cinyamakuru cyabanje twagaragaje igotwa ryabaye kuva mu 1333 kugeza mu 1337 ryagose Nikomediya, ryatejweho na Sultan Orhan Gazi (mwene Osman I, washinze Ubwami bwa Ottoman Beylik), ubwo yagotaga umujyi ukomeye wa Byzantine wa Nikomediya. Iryo gotwa ni ryo ryasozaga intambara yarwanyijwe Nikomediya yari yaratangiye ku ngoma ya se Osman. Imyaka ijana na mirongo itanu yo mu Ibyahishuwe 9:10 yatangiye ku wa 27 Nyakanga 1299, kandi kuko iyo ari intangiriro y’ubuhanuzi, amateka afitanye isano n’iyo tariki y’itangiriro akwiriye kwitabwaho. Osman I (uwashinze ingoma ya Ottoman) yari se wa Sultan Orhan Gazi; kandi ku wa 27 Nyakanga 1299 yageze ku ntsinzi ikomeye ya mbere ku Bwami bwa Byzantine mu Rugamba rwa Bapheus, rwabereye mu karere ka Nikomediya, hafi y’umujyi wa Nikomediya, umurwa mukuru wari ufite akamaro gakomeye mu mateka y’Abaroma no mu mateka ya mbere ya Byzantine.

Father and Son

Baba 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.

Julai 27, 1299 mauto aOsman akakunda hondo yeByzantine yaitungamirirwa nemutongi wenzvimbo. Hondo iyi inofungidzirwa seimwe yekutanga kubudirira kukuru kwakazvimirira kwechiuto kwaOsman mushure mokunge atanga kusimbisa hutongi hwake muBithynia (kuchamhembe kwakadziva kumadokero kweAnatolia). Yakava nhanho inokosha mukushanduka kubva kubeylik diki reTurkey (humambo hwedzinza) kuenda kusimba rairamba richikura iro raizopedzisira rapikisa nokukunda matunhu eByzantine. Zuva iroro rinoratidza kutanga kwenguva yokukura kweIslam iyo yakazotungamirira pakusimbiswa kweHumambo hweOttoman pakudonha kweConstantinople muna 1453. Osman akashandisa varwi veghazi (vapambi vemuganhu vaifambiswa nechikonzero chechiIslam), uye ipapo ndipapo pakatanga kuumbwa kwevarwi vemuganhu veghazi kuva uto rakarongeka zvikuru rakazokura zvishoma nezvishoma kubva kuna Osman richizopfuurira kumwanakomana wake, Orhan. Pakati pezvimwe zvinhu zvinokosha zvenhaka yaOsman pane kuti yakabvumira Islam kuramba yakabata pfuma nenyika, zvakasiyana nehondo dzevarwi veghazi, idzo nzira dzadzo dzisina kurongeka dzokurova nokutiza dzaingovasiira chete zvakapambwa mukukunda kwavo, asi dzisingambovapi nharaunda ipi zvayo.

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.

នៅថ្ងៃទី ២៧ ខែកក្កដា ឆ្នាំ ១២៩៩ អូស្មានបានចាប់ផ្តើមយុទ្ធនាការមួយនៅក្នុងតំបន់នីកូមេឌា ហើយបន្ទាប់ពីនោះសាមសិបបួនឆ្នាំ កូនប្រុសរបស់គាត់បានចាប់ផ្តើមការឡោមព័ទ្ធរយៈពេលបួនឆ្នាំលើទីក្រុងរាជធានី នីកូមេឌា។ ឪពុកនៅដើមដំបូង ហើយកូនប្រុសនៅចុងបញ្ចប់។ សង្គ្រាមបានចាប់ផ្តើមប្រឆាំងនឹងតំបន់ដែលត្រូវបានតំណាងថាជានីកូមេឌា ហើយបញ្ចប់ដោយការដណ្តើមយកនីកូមេឌា ដែលជាទីក្រុងរាជធានីនៃតំបន់នីកូមេឌា។ ចាប់ពីឆ្នាំ ១២៩៩ រហូតដល់ឆ្នាំ ១៣៣៧ គឺជារយៈពេលសាមសិបប្រាំបីឆ្នាំ ហើយតាមន័យព្យាករណ៍ លេខ «សាមសិបប្រាំបី» ជានិមិត្តសញ្ញានៃការក្រោកឡើង។

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.

“Zvino simukai,” ndakati, “muyambuke rukova rweZeredu.” Tikayambuka rukova rweZeredu. Nguva yatakafamba kubva Kadheshi-bharinea kusvikira tayambuka rukova rweZeredu yakanga iri makore makumi matatu namasere, kusvikira rudzi rwose rwavarume vehondo rwapedzwa kubva pakati peungano, sezvakanga zvakapikirwa kwavari naJehovha. Dheuteronomio 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.

Makore zana nemakumi mashanu kubva musi wa27 Chikunguru 1299 kusvikira musi wa27 Chikunguru 1449 zvinomiririra nguva yakatungamirira kukusimbiswa kweHumambo hweOttoman hwenhamo yechipiri yaZvakazarurwa chitsauko 9. Makore makumi matatu nemasere ekukundwa kweNicomedia zvishoma nezvishoma akatanga nababa (Osman) akaguma nomwanakomana wake (Orphan). Nguva iyi inoratidza danho rokutanga rokusimuka kunofambira mberi kwoumambo hwedunhu redzinza kusvika pakuva humambo.

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.

Makore ane zana nemakumi mashanu kubva pa27 Chikunguru 1299 kusvikira pa27 Chikunguru 1449 anosanganisira kukombwa kwemakore mana kunoratidza kupera kwemakore makumi matatu nemasere. Kutanga kwekukundwa kweNicomedia kwakaitwa nababa, Osman, uye kupera kwako kwakazadzikiswa nokukombwa kwemakore mana kubva muna 1333 kusvikira muna 1337; kukombwa kwakaitwa nomwanakomana waOsman.

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.

Xisiku xa ikhulu elinamashumi amahlanu eminyaka laphelayo ngoJulayi 27, 1449, umlawuli woBukhosi baseByzantium, uConstantine weshumi elinanye, okanye uConstantine wokugqibela waseRoma yasempuma, wafuna imvume kumaTurkey yokuhlala etroneni. Ukusukela kuloo mhla kude kube kukoyiswa kweConstantinople kwakuyiminyaka emine. Loo minyaka mine yaphela ngokungqingwa kweConstantinople, yaye uConstantine wokugqibela wafa kuloo ngqingwa. Ukunyuka kobuSilamsi kumelwe yiminyaka yokuqala engamashumi amathathu anesibhozo yesiprofeto seminyaka elikhulu elinamashumi amahlanu, esasifikelela esiphelweni saso ngokungqingwa kweminyaka emine. Xa iminyaka elikhulu elinamashumi amahlanu yaphelayo, ubuSilamsi babunyukele kwinqanaba apho iRoma yasempuma yahlaziswa ngamandla amaTurkey awayenawo ngelo xesha. Ukusukela ekuthotyweni kukaJulayi 27, 1449, iminyaka emine yakhokelela ekuweni kweRoma yasempuma njengoko iConstantinople yathatyathwa ngokungqingwa. Ukuphela kweminyaka yokuqala engamashumi amathathu anesibhozo kuphawulwa ngokungqingwa, yaye ukumiselwa koBukhosi base-Ottoman kuphawulwa ngokungqingwa.

38 and 40

38 සහ 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.

Nhamba makumi matatu nemasere sechiratidzo sezvakaratidzwa naMozisi muna Dheuteronomio, inomirira makore makumi matatu nemasere okupedzisira okutonga kwemakore makumi mana ekudzungaira murenje. Naizvozvo, nhamba makumi matatu nemasere, sechiratidzo, ine hukama nenhamba makumi mana. Osman akatora dunhu reNicomedia musi waChikunguru 27, 1299, uye makore makumi matatu nemasere gare gare mwanakomana wake akatora guta guru redunhu racho. Dunhu neguta guru zvose zvaiva Nicomedia. Vanyori venhoroondo vanozivisa hondo iyi sechokutanga che“nhanho mbiri” dzinoratidza kutanga chaiko kwokusimuka kweHumambo hweOttoman. Nhanho yechipiri inozivikanwa nenhoroondo ihondo yeNicaea muna 1301. Ipapo baba vacho, Osman, vakatora dunhu rainzi Nicaea, uye muna 1331, makore makumi matatu gare gare, mwanakomana wake akatora guta guru, rainzi Nicaea, raimbova guta guru reRoma.

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.

Maererano na1299 nehondo yeNicomedia, sedanho rokutanga pamatanho maviri, danho rechipiri rakauya makore maviri gare gare muna 1301. 1299 chiratidzo chamakumi matatu nesere, uye makore maviri gare gare (makumi mana), nyika yeNicaea inotorwa nababa. Hukama hwamakumi matatu nesere nemakumi mana hweIsraeri yekare ichisimuka kuti itore nyika yechipikirwa hunomiririrwa muna Chikunguru 27, 1299 uye 1301. Matanho maviri okutanga iwayo okusimuka kweIslamu anoratidzirwa nemishandirapamwe yehondo inotanga nababa vachikunda nyika yacho, uye mwanakomana achikunda guta guru renyika yacho pakupedzisira. Apo maguta makuru maviri aya akawa, akawa pakukombwa. Maguta makuru ose ari maviri aya akambova, pane imwe nguva, maguta makuru eRoma yokumabvazuva.

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.

Musi wa 27 Chikunguru, 1299 na 1301 zvinoguma pana 11 Nyamavhuvhu 1840, izvo zvinomiririra nhoroondo ya1838, apo Litch akatanga kushambadza maonero ake nechifanotaura chake chechiporofita chemakore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi namashanu, icho chaizozadziswa pakupedzisira pana 11 Nyamavhuvhu 1840. Matanho maviri ekusimuka evaMillerite aiva makore a1838 na1840.

“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.

“സन् 1840-ൽ പ്രവചനത്തിന്റെ മറ്റൊരു ശ്രദ്ധേയമായ നിവൃത്തിയാൽ വ്യാപകമായ താൽപര്യം ഉണർന്നു. അതിന് രണ്ട് വർഷം മുമ്പ്, രണ്ടാം വരവിനെ പ്രസംഗിച്ചിരുന്ന പ്രമുഖ ശുശ്രൂഷകരിൽ ഒരാളായ ജോസയ്യ ലിച്ച്, വെളിപ്പാട് 9-ന്റെ ഒരു വ്യാഖ്യാനം പ്രസിദ്ധീകരിച്ചു; അതിൽ ഒട്ടോമാൻ സാമ്രാജ്യത്തിന്റെ പതനം പ്രവചിക്കപ്പെട്ടു. അദ്ദേഹത്തിന്റെ കണക്കുകൂട്ടലുകൾ പ്രകാരം, ഈ ശക്തി ‘ക്രി.വ. 1840-ൽ, ആഗസ്റ്റ് മാസത്തിലെ ഏതെങ്കിലും സമയത്ത്,’ അട്ടിമറിക്കപ്പെടേണ്ടതായിരുന്നു; അതിന്റെ നിവൃത്തി സംഭവിക്കാൻ കുറച്ച് ദിവസങ്ങൾ മാത്രം ശേഷിക്കെ അദ്ദേഹം ഇങ്ങനെ എഴുതി: ‘ആദ്യ കാലഘട്ടമായ 150 വർഷം, ടർക്കികളുടെ അനുമതിയാൽ ഡിയാക്കോസസ് സിംഹാസനമേറിയതിനു മുമ്പ് കൃത്യമായി നിവൃത്തിയായതായി കണക്കാക്കുകയും, 391 വർഷവും പതിനഞ്ച് ദിവസവും ആദ്യ കാലഘട്ടത്തിന്റെ അവസാനത്തിൽ ആരംഭിച്ചതായി കരുതുകയും ചെയ്താൽ, അത് 1840 ആഗസ്റ്റ് 11-ന് അവസാനിക്കും; അപ്പോൾ കോൺസ്റ്റാന്റിനോപ്പിളിലെ ഒട്ടോമാൻ ശക്തി തകർന്നുപോകുമെന്നു പ്രതീക്ഷിക്കാം. ഇങ്ങനെയായിരിക്കും സംഭവമെന്ന് ഞാൻ വിശ്വസിക്കുന്നു.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Panguva chaiyo yakanga yataurwa, Turkey, kubudikidza nevamiriri varo, yakagamuchira kudzivirirwa kwemasimba akabatana eEurope, uye nokudaro yakazviisa pasi pekutongwa kwenyika dzechiKristu. Chiitiko ichocho chakanyatsozadzisa chiporofita chacho. Zvakati zvazivikanwa, vazhinji kwazvo vakagutsikana nokururama kwenheyo dzekududzira zviporofita dzakanga dzagamuchirwa naMiller navamwe vake, uye kufambira mberi kunoshamisa kwakapiwa kusangano rekuuya kwaKristu. Varume vedzidzo nenzvimbo vakabatana naMiller, mukuparidza nomukutsikisa maonero ake, uye kubva muna 1840 kusvika muna 1844 basa rakakurumidza kupararira.” 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.

Chiporofita chaLitch cha ’38 nechiratidzo chake chakagadziridzwa che’40 zvinosanganisira chirevo chake chokupedzisira, chaakanyora musi wa1 Nyamavhuvhu, mazuva gumi chiporofita chakagadziridzwa chisati chaitwa. Kuzadzika kwechiporofita ndiko kwakagonesa nyika yose kugutsikana nenzira yakarurama yokushandisa chiporofita cheBhaibheri. Makore makumi matatu nemasere akaratidza kusimuka kwaIsraeri yekare aisanganisira makore maviri okuva pakuyambuka Gungwa Dzvuku kusvikira pakumukira kwokutanga paKadheshi.

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.

Nokuti vose varume avo vakaona kubwinya kwangu nezvishamiso zvangu, zvandakaita muIjipiti nomurenje, vakandiidza zvino kagumi aka, vakasateerera inzwi rangu; zvirokwazvo havangazooni nyika yandakapiika kumadzibaba avo, uye hakuna kana mumwe wavari vakanditsamwisa achaiona. Numeri 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.

Kupanduka uko kunatambulikilwa kuti ndiko kwayezgo kaumaliro pa mayezgo khumi. Nyengo ya kuyezgeka ya vyaka viŵiri ya mayezgo khumi, iyo yikasazgikako pa vyaka makumi ghatatu na vitatu vya mu mapopa, yikaŵa chithuzithuzi cha 1838 na 1840, ndipo 1840 mukaŵa nyengo ya mazuŵa khumi.

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.

Uye pokutangira kwekusimuka kwechiIslam naOsman musi wa27 Chikunguru 1299 kunotanga nguva yemakore makumi matatu nemasere inoguma nokukombwa kwemakore mana muna 1337. Musi wa27 Chikunguru 1299 ndiro danho rokutanga pamatanho maviri anozivikanwa navanyori venhoroondo senzvimbo yokutangira kusimuka kweHumambo hweOttoman, uye danho rechipiri raiva 1301. Matanho maviri ehondo dzeNicomedia neNicaea muna 1299 na1301 anofananidzira 1838 na1840. Kutanga kwechiporofita kunoratidza magumo.

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

Nicomedia neNicaea zvose zvakamboshanda kwenguva pfupi semaguta makuru eRoma yokumabvazuva munhoroondo dzazvo dzakasiyana. Zvirokwazvo, Constantinople ndiyo yakazova guta guru rokumabvazuva muna 330, ikaramba iri iro kusvikira muna 1453. Nicomedia neNicaea zvinomiririra kuwira kweConstantinople; zvose zvakakundwa mukukombwa nevaIslamu kwakacherechedza kuguma kwenhamburiko iyo maIslamu akatanga nayo kutora dunhu iroro, uye mushure maizvozvo akazotora guta guru.

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.

Kukomberedzwa kwokutanga kwamakore mana kubva muna 1333 kusvikira muna 1337 kunomiririra makore mana kubva muna 1449 kusvikira muna 1453 apo chiporofita chakaguma. Makore mazana matatu nemakumi mapfumbamwe nerimwe nemazuva gumi nemashanu gare gare, ChiIslamu chinodzorwa apo vaMillerite “vanosimuka” pasi pesimba rechiporofita rinomiririrwa muhunhu hwe “makumi matatu nemasere nemakumi mana,” sezvinomiririrwa munhoroondo yealpha yenhoroondo yaChikunguru 27, 1299 naChikunguru 27, 1449. Kusimuka kweChiIslamu nekusimuka kwavatumwa vaMwari vemazuva okupedzisira kunomiririrwa muchiratidzo chenhamba chakavakwa pahukama hwenhamba hwe 38 ne 40.

In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.

Muna Ezekieri 37, Chislamu ndiyo shoko remhepo yokumabvazuva inofemerwa pamusoro pamapfupa akaoma akafa kuti amire seuto guru. Kana shoko raEzekieri rasvika, kusimuka kunotanga, sezvazvakaita munhoroondo yeMillerite ya1838 na1840. Shoko iroro rakasvika pa9/11, uye paSvondo mutemo uri kuuya nokukurumidza mapfupa iwayo anomira seuto guru. Kumutswa kweuto raMwari sekereke inokunda mumazuva okupedzisira kunofananidzirwa na1838 na1840. Kubva pa9/11 kusvikira kuSvondo mutemo kwakafananidzirwa na1840 kusvika 1844, asiwo zvinofananidzira nguva inobva musi wa31 Zvita 2023 kusvikira kumabhora omoto eNashville.

Eastern Rome

រ៉ូមខាងកើត

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).

Kubva pakupatsanurwa kwoushe naConstantine wokutanga (Mukuru), kusvikira kuna Constantine wokupedzisira, zvinomirira nhoroondo yechiporofita yeRoma yokumabvazuva. Naizvozvo nguva yechiporofita iyi inocherechedzwa nababa nomwanakomana vechiporofita kana vokufananidzira, sezvinoratidzwa nezita ravo, kunyange zvazvo pakanga pasina rudzi rwakananga rweropa pakati paConstantine Mukuru naConstantine wegumi nomumwe. Constantine wokutanga nowokupedzisira vanomirirwawo muchiporofita sezviratidzo zvealfa neomega, uye baba (alfa) vakasarudza Constantinople kuti rive guta guru, uye mwanakomana (omega) akafira mukukombwa apo Constantinople rakarega kuva guta guru. Nguva yechiporofita yeRoma yokumabvazuva inocherechedzwa naConstantine wokutanga nowokupedzisira. Nguva yemakore zana namakumi mashanu yakatanga musi waChikunguru 27, 1299, inosanganisira nguva yemakore makumi matatu namasere uye inopera nokukombwa kwemakore makumi mana. Kukombwa ikoko kwakafananidzira 1449 kusvika 1453. Mushandirapamwe weNicomedia wakatanga nenyika ichikundwa uye ukaguma neguta guru renyika yacho richikundwa. Sezvakanga zvakaita kuna Constantine wokutanga nowokupedzisira, kukundwa kweNicomedia kwakatanga nababa (wokutanga) kukaguma nomwanakomana (wokupedzisira).

Four years

වසර හතරක්

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.

Kukombwa kwamakore mana muzana remakore ekutanga emakore zana nemakumi mashanu ayo akatungamirira kumakore mana kubva pakuninipiswa kwaConstantine wekupedzisira muna 1449 kusvikira muna 1453 apo Constantinople yakakombwa ikawira. Chiporofita chenguva chenhamo yechipiri chinomirira makore mazana matatu nemakumi mapfumbamwe nerimwe namazuva gumi namashanu chakatanga pana Chikunguru 27, 1449 uye chakaguma pana Nyamavhuvhu 11, 1840. Zuva iroro rinoratidza kutanga kwenguva yemakore mana iyo Sista White akadaidza kuti kuratidzwa kunobwinya kwesimba raMwari.

“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.

“Mutumwa anobatana mukuzivisa shoko remutumwa wechitatu anofanira kuvhenekera nyika yose nokubwinya kwake. Basa rine uwandu hwenyika yose nesimba risingawanzoonekwa ndiro riri kufanotaurwa pano. Sangano rekumirira kuuya kwaKristu remuna 1840–44 rakanga riri kuratidzwa kunobwinya kwesimba raMwari; shoko remutumwa wokutanga rakasvitswa kunzvimbo dzose dzemishinari munyika, uye mune dzimwe nyika makava nechido chikuru chezvechitendero chakamboonekwa munyika ipi neipi kubva paNguva yeReformation yezana remakore rechigumi nenhanhatu; asi izvi zvichapfuurwa nesangano guru rine simba riri pasi peyambiro yokupedzisira yomutumwa wechitatu.” 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.

ཨིས་ལམ་ནི་ 1840 ལོའི་ཟླ་ 8 པའི་ཚེས་ 11 ཉིན་བཀག་འགོག་བྱས་པ་དང་། དེའི་རྗེས་ལོ་བཞིའི་དུས་ཡུན་ཞིག་བྱུང་ཞིང་། དེ་ནི་པེན་ཏེ་ཀོསྟེ་སྐབས་སུ་དམ་པའི་ཐུགས་རླུང་འབེབས་པ་དང་། མདོ་སྡེ་མངོན་པ་ 18 པའི་ནང་གི་སྟོབས་ཆེན་ལྡན་པའི་ཕོ་ཉ་མར་འབབ་པ་གཉིས་ཀ་དང་མཐུན་པ་ཡིན། དེའི་ཚེ་ 9/11 ཉིན་ ཉུ་ཡོརྐ་གྲོང་ཁྱེར་གྱི་ “ཨར་སྐྲུན་ཆེན་པོ་རྣམས་” ལ་ཆགས་སྡང་གསུམ་པའི་ཆགས་འཇིགས་ཀྱི་ཨིས་ལམ་གྱིས་རྡུང་བརྡེགས་བྱས་པ་ཡིན། 9/11 ནི་བརྒྱ་དང་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གི་ཐམ་གདབ་དུས་ཀྱི་འགོ་འཛུགས་མཚོན། ཐམ་གདབ་ནི་དུས་ཡུན་ཞིག་ཡིན་ཞིང་། ཐམ་གདབ་ཀྱི་དུས་ཡུན་དེ་མཇུག་སྡུད་པའི་ཚེ། དེའི་འགོ་འཛུགས་ཀྱི་དུས་ཡུན་ལ་ཡོད་པའི་ཁྱད་ཆོས་རྣམས་ཀྱང་ལྡན་པ་ཡིན། 9/11 ཉིན་ཀྲིསྟོས་མར་འབབ་པའི་ཚེ། ཁོང་གིས་ 2023 ལོའི་ཟླ་ 12 པའི་ཚེས་ 31 ཉིན་དཔང་པོ་གཉིས་སླར་གསོན་པར་བྱེད་པའི་མི་ཁལ་མར་འབབ་པ་མཚོན་ཞིང་། དེའི་ཉིན་ཐམ་གདབ་ཀྱི་མཐའ་མའི་དུས་ཡུན་འགོ་བཙུགས་སོ།

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.”

Kiyi inova kurwa kweNinivhe inomirira kusunungurwa kwakasiyana-siyana kweIslamu, kwaizowisira pasi Roma yokumabvazuva panosvika 1453. Mukati memakore zana namakumi mashanu e“mwedzi mishanu” yomundima yegumi, pakutanga uyewo pakuguma pane nguva yemakore mana. Nguva mbiri idzodzo dzemakore mana dzinobatana nemhedziso yemakore mazana matatu namakumi mapfumbamwe nerimwe namazuva gumi namashanu, iyo yakaratidza nguva yemakore mana kubva muna 1840 kusvikira muna 1844 apo Kristu aizovhenekera “nyika yose nokubwinya kwake.” Muna 1844, nguva youprofita yakaguma kushandiswa, nokuti nguva yaizova “nguva isisipo.”

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.

Akapika na iye anorarama nokusingaperi-peri, iye akasika denga nezvinhu zviri mariri, nenyika nezvinhu zviri pairi, negungwa nezvinhu zviri mariri, kuti nguva yakanga isisazovipo. Zvakazarurwa 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 සිට 1337 දක්වා, 1449 සිට 1453 දක්වා, 1840 සිට 1844 දක්වා

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.

Mitsetse mitatu iyoyo yenguva dzemakore mana inowirirana nenguva yokuisa chisimbiso kubva pa9/11 kusvikira kumurayiro weSvondo, uye inowiriranawo nefractal ye9/11 kusvikira kumurayiro weSvondo inomiririrwa kubva musi wa31 Zvita 2023 kusvikira Islam yasunungurwazve kuti iunze mabhora omoto eNashville.

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.”

Chimiro chechiporofita kubva muna Zvita 31, 2023 kusvika kumabhora omoto eNashville chakafananidzirwa nenguva nhatu dzechiporofita dzemakore mana, idzo dzose dzinowirirana nenguva yokuiswa chisimbiso kubva pa9/11 kusvika kumutemo weSvondo. Naizvozvo, zvapupu zvina zvinoratidza nhoroondo kubva muna Zvita 31, 2023 kusvika pakurwiswa kweNashville, uye yaiva hondo yeNinevhe iri iyo “kiyi” yechimwe nechimwe chezvapupu izvi. 1333, 1449, 1840 uye 9/11 zvose zvakanga zviri nzvimbo dzokushanduka— “makiyi.”

“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.

“Pane zvidzidzo zvinofanira kudzidzwa kubva munhoroondo yezvakapfuura; uye kutariswa kunodanidzirwa kuzvinhu izvi, kuti vose vanzwisise kuti Mwari vanoshanda nenzira dzimwe chetedzo zvino sezvavakagara vachiita nguva dzose. Ruoko rwavo runoonekwa mubasa ravo uye pakati pendudzi zvino, saizvozvowo sezvarwakagara rwuri kubva panguva yakatanga kuparidzirwa vhangeri kuna Adhamu muEdheni.

“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.

“Kune nguva dzinova nzvimbo dzokutendeuka munhoroondo yendudzi neyekeresiya. Muutungamiri hwaMwari, kana nguva idzi dzakasiyana dzedambudziko dzasvika, chiedza chenguva iyoyo chinopiwa. Kana chikagamuchirwa, panova nekufambira mberi pamweya; kana chikarambwa, kuderera pamweya nokuputsikirwa nechikepe kunotevera. Ishe muShoko ravo vakazarura basa rinopinda nokushinga reevhangeri sezvarakaitwa munguva yakapfuura, uye sezvarichaitwa mune remangwana, kusvikira pakurwisana kwokupedzisira, apo masimba aSatani achaita kufamba kwawo kwokupedzisira kunoshamisa.” Bible Echo, August 26, 1895.

Nicomedia

නිකොමීදියා

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.

Diocletian paakava mutongi mukuru muna 284, uye muna 293 akasarudza Nicomedia seguta guru rokumabvazuva roHushe hweRoma paakakamura hushe pamutemo kuva Kumabvazuva neKumadokero, achisimbisa hurongwa hweTetrarchy. Nicomedia rakashanda seguta guru guru rezvekutonga nerehondo kuMabvazuva kwamakumi amakore akati wandei. Constantine Mukuru akarishandisa senzvimbo yake huru asati afunga kuvaka guta guru idzva paByzantium yaiva pedyo (raakazotumidza kuti Constantinople muna 330). Kunyange pashure pokunge Constantinople rava guta guru chikuru, Nicomedia rakaramba riri muzinda mukuru wedunhu, rakagara panzvimbo inokosha kwazvo pamhenderekedzo yokumabvazuva yeGungwa reMarmara. Naizvozvo, kunyange zvazvo risina kuva guta guru rechigarire seRoma kana Constantinople, Nicomedia rakagadzwa zviri pamutemo seguta guru rokumabvazuva munguva inokosha yokuchinja munhoroondo yeRoma. Pakutanga kwamakore zana namakumi mashanu, guta guru reRoma yokumabvazuva rinokundwa, uye pakuguma kwawo, guta guru reRoma yokumabvazuva rinokundwawo. Kukunda uku kuri kuviri kwakabatanidza kukombwa kweguta.

Diocletian

Diokletiani

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’.

Mambo Diocletian akagadza zviri pamutemo Nicomedia seguta guru rokumabvazuva roumambo hweRoma paakaisa mukushanda hurongwa hweTetrarchy muna 293. Hurongwa hweTetrarchy hwakanga hwakaumbwa nechikamu chokumadokero nechokumabvazuva choumambo; kumabvazuva nokumadokero zvose zvine mambo mukuru (Augusti) nomambo mudiki (Caesar), kuti zvizadzise uwandu hwevana hunomirirwa neshoko rokuti “tetrarchy”.

Alpha and Omega

ඇල්ෆා සහ ඔමෙගා

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.

Dhiokletiani ndiye ishara ya omega ya kanisa la Smirna, na Nero ndiye ishara ya alpha. Konstantino Mkuu ndiye ishara ya alpha ya kanisa la Pergamo, na Justiniani ndiye ishara ya 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.

Ku gavanywa ka Roma “hi ku landza nawu” ku va vuxeni ni vupela-dyambu (leswi swi nga tshama swi nga yimi nkarhi wo leha) ku endliwile hi Diocletian, naswona ku avana ka Roma hi ku hetiseka ka vuprofeta ku va vuxeni ni vupela-dyambu ku endliwile hi Constantine. Emahlweninyana ya kereke ya vumbirhi ya xikombiso ya ku xanisiwa, leyi yimeleriwaka hi Smyrna, Roma yi avanyisiwile hi nawu ku va vuxeni ni vupela-dyambu; naswona emahlweninyana ya kereke ya vunharhu ya xikombiso ya ku pfumelelana ni misava, leyi yimeleriwaka hi Pergamos, Roma yi avanyisiwile hi ndlela ya vuprofeta ku va vuxeni ni vupela-dyambu. 293 a ku ri alpha, naswona 330 a ku ri omega; kutani hi May 11, 330, Constantine Lonkulu u hlawule Constantinople tanihi ntsindza wa Mfumo.

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.

Ukugawulwa komthetho okwenziwa nguDiocletian ngonyaka ka-293 kwawa ngenxa yempi yombango eyalandela kwaze kwaba yi-Edict of Milan ngonyaka ka-313, lapho uConstantine wasempumalanga noLicinius wasentshonalanga bekhipha i-Edict of Milan, benza ubuKristu bube semthethweni, futhi ngokuphumelelayo baqeda iTetrarchy—isistimu yababusi abane abasebenzisanayo eyawa yaba umzabalazo phakathi kwamandla amabili amakhulu (uConstantine eNtshonalanga noLicinius eMpumalanga). Lokhu kugawulwa komthetho, okwaletha ukuwa, kufanekisa isikhathi seminyaka engamashumi amabili kusukela ekwahlukanisweni kuya ekwahlukanisweni, futhi kokubili ukwahlukaniswa kwabangela ukuwa kwesistimu.

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.

Ibandla laseSmirna laqala ngexesha likaNero ngowama-64, xa umlilo omkhulu waseRoma wasetyenziswa nguNero ukutshutshisa amaKristu, awawatyhola ngokuqalisa loo mlilo. UNero uphawula ukuqala kwentshutshiso, yaye ungumfuziselo wentshutshiso yokugqibela yemihla yokugqibela. Loo ntshutshiso yokugqibela iyaqhubeka kude kube sekupheleni kwexesha lovavanyo, xa igunya lobupopu lifikelela esiphelweni salo kungekho bani wokulinceda. Ngaloo ndlela, ixesha lokuqala lentshutshiso laqala ngokutshiswa kweRoma, yaye liphela ngokutshiswa kweRoma.

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.

“Nara gumi dzawa khumi dzawakawona pa chilombo, zimenezi zidzadana ndi huleyo, ndipo zidzamsiya ali bwinja ndi wamaliseche, ndipo zidzadya mnofu wake, ndi kumuwotcha ndi moto.” Chivumbulutso 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.

Chechi cheSmyrna chakatanga naNero muna 64 apo moto mukuru weRoma wakashandiswa naNero kutambudza vaKristu, avo Nero akapomera mhaka yokuti ndivo vakatanga moto wacho. Makore mazana maviri namakumi mashanu gare gare chakaguma muna 313 neMutemo weMilan. “Mutemo” uyu ndiwo kuguma kwenguva yemakore makumi maviri yakatanga nokugoverwa kwapamutemo kwakaitwa naDiocletian, uye wakanga uriwo kuguma kwemakore mazana maviri namakumi mashanu eSmyrna akatanga naNero. Makore mazana maviri namakumi mashanu okutambudzwa anomiririrwa nechechi yeSmyrna naNero aisanganisira makore gumi okutambudzwa kwakaipisisa zvikuru kwakakonzerwa naDiocletian. Makore gumi iwayo okutambudzwa akanga ari hafu yokupedzisira yemakore makumi maviri aDiocletian ayo akatanga nokugoverwa kwake kwapamutemo kwehumambo muna 293. Kubva pakugoverwa kwapamutemo kuva kumabvazuva nokumadokero kwakaitwa naDiocletian muna 293 kwakatanga nguva yemakore makumi maviri yakanga yakaumbwa nenguva mbiri dzemakore gumi.

Diocletian legally divided the empire into east and west, thus typifying the prophetic division accomplished by Constantine. Diocletian’s division was east and west, but it consisted of two rulers in the east and two rulers in the west. One primary and one secondary ruler for each area. On February 23, 303, Diocletian issued the first of several ‘edicts’ against Christians, marking the start of the Great Persecution, (also called the Diocletianic Persecution), the most severe and widespread persecution of Christians in the Roman Empire.

Diocletian akagovera humambo kuva kumabvazuva nokumadokero maererano nomutemo, nokudaro achifananidzira kupatsanurwa kwechiprofita kwakazadzikiswa naConstantine. Kupatsanurwa kwaDiocletian kwaiva kwemabvazuva nokumadokero, asi kwaisanganisira vatongi vaviri kumabvazuva navatongi vaviri kumadokero. Mutongi mumwe mukuru nomumwe wechipiri kudunhu rimwe nerimwe. Musi wa23 Kukadzi, 303, Diocletian akabudisa wekutanga pamitemo yakati kuti “edicts” yaipikisa vaKristu, zvichiratidza kutanga kweKutambudzwa Kukuru, (kunonziwo Kutambudzwa kwaDiocletian), iko kutambudzwa kwakaipisisa uye kwakapararira zvikuru kwevaKristu muHumambo hweRoma.

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.

Na ka lengeloi la kereke e Smirna ngola o re: Sena ke se boleloang ke oa pele le oa ho qetela, ea kileng a shoa, empa a boela a phela: Ke tseba mesebetsi ea hao, le matšoenyeho, le bofuma, (empa u morui) hape ke tseba nyefolo ea ba reng ke Bajuda, athe ha ba joalo, empa ke synagoge ea Satane. U se ke ua tšaba letho la tseo u tlang ho li utloa bohloko ka tsona; bona, Diabolose o tla akhela ba bang ba lōna chankaneng, hore le tle le lekwe; ’me le tla ba le matšoenyeho ka matsatsi a leshome: e-ba ea tšepahalang ho isa lefung, ’me ke tla u fa moqhaka oa bophelo. Ea nang le tsebe, a ke a utloe seo Moea o se bolellang likereke; ea hlolang a ke ke a utloisoa bohloko ke lefu la bobeli. Tšenolo 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.

Kutambudzwa kukuru kwakaramba kuchienderera mberi pasi pevatsivi vaDiocletian (zvikurukuru Galerius) kusvikira muna 313, pakwakaguma neChirevo cheMilan. Nero ndiye chiratidzo chekutanga chekuteverera chaifananidzira Diocletian sekutambudzwa kwekupedzisira kwenguva yechiporofita inomiririrwa nechechi yeSmirna. Kutambudzwa uku kwakaguma nemuchato wezvematongerwo enyika nechibvumirano pakati paConstantine wekumabvazuva naLicinius wekumadokero. Muna Kukadzi 313, Constantine naLicinius vakasangana muMilan vakabudisa Chirevo cheMilan, icho chakapa kushivirira mune zvechitendero kuvaKristu (nevamwewo) muumambo hwose. Kuti vasimbise sungano yavo yezvematongerwo enyika, Licinius akaroora Constantia (hanzvadzi yaConstantine yokubaba mumwe) panguva yemusangano uyu kana pedyo nawo. Muchato uyu waive mubatanidzwa wezvematongerwo enyika chaiwo wechiRoma—uchisimbisa chibvumirano pakati pemadzimambo maviri aya uye ukabatsira kugadzikisa umambo kwenguva pfupi pashure pemakore ehondo dzomunyika. Mubatanidzwa uyu hauna kugara kwenguva refu. Constantine naLicinius vakazozorwa gare gare, uye Constantine akakunda Licinius muna 324, achiva mutongi oga.

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.

Kubva kuna Nero kusvika kuna Constantine nguva yechiporofita yeSmirna yemakore mazana maviri nemakumi mashanu yakazadzikiswa, uye muna 313 kereke yePergamo, kereke yokubvumirana, yakatanga, ichizoguma nekereke yeTiatira muna 538. Makore mazana maviri nemakumi mashanu eSmirna aimiririra nguva yokutambudzwa, uye pakupera kwenguva yacho yose kutambudzwa kwaDiocletian kwakazadzisa “mazuva gumi” eZvakazarurwa (makore gumi), umo nguva yakaipisisa yokutambudzwa inomiririra fractal yenguva yose. Makore gumi iwayo fractal yemakore mazana maviri nemakumi mashanu. Makore gumi iwayo anomiririra omega yokutambudzwa kwaNero, uye pakuguma kwawo omega kupatsanurwa kwehumambo kuva kumabvazuva nekumadokero.

Marriage and Divorce

Umtshato Noqhawulo-mtshato

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 yakatanga pakupiswa kweRoma muna 64 ikaguma makore mazana maviri nemakumi mashanu gare gare muna 313 neChirevo cheMilan pamwe chete nemuchato wezvematongerwo enyika pakati pebvazuva nekumadokero. Fractal yemakore gumi yekutambudzwa yakatanga muna 303 ikaguma muna 313 neChirevo cheMilan pamwe chete nemuchato wezvematongerwo enyika pakati pebvazuva nekumadokero. Makore makumi maviri akatanga nekuparadzaniswa kwepamutemo kwebvazuva nekumadokero muna 293 naDiocletian akaguma muna 313 nemuchato wezvematongerwo enyika pakati pebvazuva nekumadokero. Chibvumirano chemuchato cha313 pakati pebvazuva nekumadokero chakaguma nekurambana kwa324, apo Constantine akakunda Licinius wekumaodzanyemba kwakadziva kumadokero akava mutongi oga weRoma. Kurambana kwechiporofita kwa324 kwakauya makore matatu mushure memutemo wokutanga weSvondo muna 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.

Makore gumi namanomwe kubva muna 313 kusvikira muna 330 anoratidza muchato wezvematongerwo enyika, uye kuguma kwekutambudzwa kunomiririrwa neSmirna naNero, pamwe nokutanga kwekereke yokuwirirana inofananidzirwa nePergamo. Kutanga kwePergamo muna 313 pamuchato wacho, kwakateverwa nokutanga kwekutambudzwa kwakatanga pamutemo wokutanga weSvondo muna 321. Izvozvo zvakateverwa nokurambana kwechiporofita muna 324, uko kwakabatanidza mabvazuva namadokero kuva humambo humwe pasi paConstantine. Makore matanhatu gare gare muna 330 kupatsanurwa kuva mabvazuva namadokero kwakadzokororwa nenzira yechiporofita. Makore gumi namanomwe iwayo anomiririra nguva yealpha yekereke yePergamo yaizoenderera mberi kusvikira kereke yeTiatira yasvika munhoroondo yechiporofita muna 538. Nguva iyoyo yealpha yaizomiririra nhoroondo yeomega pakuguma kwenguva kubva muna 330 kusvikira muna 538. Nhoroondo yeomega yePergamo inomiririra nguva ya496, 508, uye 533.

Seventeen Years

Miaka Kumi na Saba

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.

പ്റ്റോളമി രാഫ്യായിലെ യുദ്ധത്തിന്റേതായ “പതിനേഴു വർഷം” ഭരിച്ചു; രാഫ്യായിലെ യുദ്ധത്തിന്റെയും പാനിയത്തിലെ യുദ്ധത്തിന്റെയും ഇടയിൽ “പതിനേഴു വർഷം” ഉണ്ടായിരുന്നു. ആ പതിനേഴു വർഷങ്ങൾ പ്രതീകാത്മകമായി 313 മുതൽ 330 വരെയുള്ള പതിനേഴു വർഷങ്ങളുമായി ഒത്തുചേരുന്നു. നീറോയുടെ സ്മിർണയുടെ ഇരുനൂറ്റിയമ്പത് വർഷങ്ങൾ പെർഗാമോസിലെ സഭയുടെ ആദ്യ പതിനേഴു വർഷങ്ങളിലേക്കു നയിച്ചു; അതുപോലെ, ക്രി.മു. 457-ൽ ഉണ്ടായ മൂന്നാമത്തെ കല്പനയിൽ ആരംഭിച്ചിരുന്ന ഇരുനൂറ്റിയമ്പത് വർഷങ്ങളോടും അത് ബന്ധപ്പെടുന്നു; അതാണ് ദാനിയേൽ എട്ടാം അദ്ധ്യായം പതിനാലാം വാക്യത്തിലെ 2300 വർഷങ്ങളുടെ ആരംഭബിന്ദുവും, അഡ്വെന്റിസത്തിന്റെ അടിസ്ഥാനവും കേന്ദ്രസ്തംഭവും ആകുന്നതും. ഇരുനൂറ്റിയമ്പത് വർഷങ്ങളായ രണ്ടു സാക്ഷികൾ, 1776-ൽ ആരംഭിച്ച് ഈ വർഷമായ 2026-ൽ അവസാനിക്കുന്ന ബൈബിൾ പ്രവചനത്തിലെ ആറാമത്തെ രാജ്യത്തിന്റെ ഇരുനൂറ്റിയമ്പത് വർഷങ്ങളുമായി ഒത്തുചേരുന്നു.

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.”

Amaphayona obu-Adventism awazange ayibone noma ayiqonde iminyaka eyishumi nesikhombisa ka-313 kuya ku-330, ngokuba ngo-1844 ayengakawuqondi nakancane umbuzo weSabatha losuku lwesikhombisa noma usuku lwelanga. Nokho aqaphela iminyaka eyikhulu namashumi amahlanu yevesi leshumi leSambulo isahluko 9, futhi yaba yisiqalo sesikhathi esaholela eminyakeni engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu eyaphela ngo-August 11, 1840. Lokho kuqonda kwaveza “ukubonakaliswa okukhulu kwamandla kaNkulunkulu.”

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.

Avapayona havana kuziva nguva yechipiri yemakore zana nemakumi mashanu muna Zvakazarurwa 9. Kunzwisisa kwavo kwekutanga kunomiririra hwaro hunovakwa pamusoro pahwo “chiedza chitsva” cheZvakazarurwa 9. Chiedza ichocho chinovhurwa ne“kiyi” yehondo yeNinivhe. “Kiyi” iyoyo inobvumira mudzidzi wechiporofita kuziva umambo hwose hwechiporofita cheBhaibheri hunomiririrwa muna Danieri neZvakazarurwa. Bhabhironi, Medhia nePeresia, Girisi, humambo hweSeleucid nePtolemaic, umambo hwaMohammed, uye zvinokosha zvikuru, inokudza humambo hweRoma nokuratidza kusimuka nekudonha kwete kweRoma chete, asiwo kwehumambo hweRoma yokumabvazuva neyokumadokero, pamwe chete neUnited States (muporofita wenhema), upapa (chikara) neUnited Nations (dhiragoni). Kusimuka nekudonha kwose kwehumambo uhwu kunopupura mafambiro edhiragoni, echikara, nemuporofita wenhema ayo pakupedzisira anounza nyika kuArmagedhoni. Mafambiro iwayo anomiririrwa mukati memavhesi matanhatu okupedzisira aDanieri 11, uye kutanga kwamafambiro acho kunomiririrwa munhoroondo yakavanzika yevhesi 40.

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.

Hondo yeNinevhe inopa nzvimbo yokureverera kwechiporofita inobatanidza uchapupu hwoumambo hweRoma, ushe hweRoma yokumabvazuva neRoma yokumadokero, pamwe neRoma yepapa, mukutevedzana kwezviitiko zvenguva yokupedzisira. Naizvozvo, hondo yeNinevhe ndiyo kiyi inoratidza zvizere uchapupu hwakasiyana-siyana hwechiporofita pamusoro peRoma, uye maererano nendima yechina yegumi nechina yaDhanieri gumi nerimwe, iRoma inosimbisa chiratidzo. Kiyi inobatanidza mitsetse iyoyo pamwe chete ihondo yeNinevhe.

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

Tizaamba kuswaanganya mabuuku aano aayo aatangila aakusyomeka pa makwebo aa Chiyubunuzyo 9 mu buuku bwesu butobela.