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.

“Furaha” matalaya dagaalkii Nineweh ee Muujintii sagaal waxa uu rumoobay taariikh dhalisay meel-rogasho, taas oo dabcan ah waxa furuhu sameeyo. Sheegashadaydu waa in dagaalkii Nineweh aanu ahayn oo keliya furihii taariikheed ee calaamadeeyey soo bixitaankii Islaamka, balse uu sidoo kale yahay fure nebiyadeed. Dhaqdhaqaaqyada nebiyadeed ee dagaalkaas ayaa dhammaan xariiqyada boqortooyooyinka waxsii-sheegidda Kitaabka Quduuska ah, sida loogu dhigay Daanyeel iyo Muujintii, la waafajinaya cutubka kow iyo tobnaad ee Daanyeel. Markaasna, tani waxay u saamaxaysaa boqortooyooyinkaas oo dhan inay ka marag furaan lixda aayadood ee ugu dambeeya Daanyeel kow iyo tobnaad, iyo tan ka sii muhiimsan—inay furaan taariikhda qarsoon ee dibadda ee aayadda afartanaad.

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.

Oo waxaan ku siin doonaa furayaasha boqortooyada samada; oo wax kasta oo aad dhulka ku xidho waxay ku xidhnaan doonaan samada; oo wax kasta oo aad dhulka ku furto waxay ku furnaan doonaan samada. Matayos 16:19.

The Release and Rise of the Kingdom of Mohammed

Sii-daynta iyo Kacitaanka Boqortooyada Maxamed

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.

Dagaalkii Niinawaa ee sannadkii 627 wuxuu calaamadeeyey bilowgii tobanka sano ee ugu dambeeyey ee awooddii Faaris, taas oo lagaga adkaaday xeeladdii Rooma, iyadoo uu la socday ceeryaantii qaddarinta Ilaah. Wuxuu calaamadeeyey barta leexashada ee ay guutooyinkii Islaamiga ahaa ee Muxammad bilaabeen inay kacaan. Dagaalku wuxuu meesha ka saaray xannibaad hore u jirtay, xannibaad aragti ahaan sii jiri lahayd, haddii Rooma iyo Faaris labaduba sii haysteen xooggooda. Midkoodna ma haynin.

Restraint and Release

Xakamayn iyo Sii-deyn

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.

Matalaadda nebiyadeed ee Islaamka, waxaynu ka helaynaa xakamaynta iyo sii-deynta Islaamka tan iyo hordhaca ugu horreeya ee Qorniinka, sida Saarah ay Ibraahim ugu qancisay inuu xakameeyo Haagaar iyo Ismaaciil.

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.

Markaasaa Saaray waxay Aabraam ku tidhi, Dulmigeygu korkaaga ha ahaado; anigu addoontaydii ayaan laabtaada geliyey; oo markay aragtay inay uuraysatay ayaan quudhsanay indhaheeda; Rabbigu ha kala xukumo aniga iyo adiga. Laakiinse Aabraam wuxuu Saaray ku yidhi, Bal eeg, addoontaadu gacantaaday ku jirtaa; waxaad kula samee wax alla wixii kula wanaagsan. Oo markay Saaray si adag ula dhaqantay, ayay iyada ka carartay. Bilowgii 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.

Xataa ka hor intii aanu dhicin, sababta Haagaar loogu soo geliyey qisada nebinnimada waa in Rabbigu Saarah “ka reebay” inay ilmo dhasho.

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.

Haddaba Saaray oo ahayd naagtii Aabraam carruur uma ay dhalin; waxayna lahayd addoonad dumar ah oo Masri ah, magaceeduna wuxuu ahaa Haagaar. Markaasaa Saaray waxay Aabraam ku tidhi, Bal eeg hadda, Rabbigu wuu iga xanibay dhalmada; waan ku baryayaaye, addoonaddayda u gal; waxaa laga yaabaa inaan iyada carruur kaga helo. Oo Aabraamna codkii Saaray buu dhegaystay. Bilowgii 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.

“Furaha” Muujintii sagaalaad ee la siiyey Maxamed, oo dabadeed lagu oofiyey dagaalkii Nineweh, waxay ka dhigan tahay ka qaadista “xannibaadda” laga qaaday Islaamka wakhti kasta oo ka mid ah taariikhda nebiyadeed.

“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.

“Malaa’iguhu waxay xajinayaan afarta dabaylood, kuwaas oo loo matalay sida faras cadhaysan oo doonaya inuu iska furfuro oo ku cararo oogada dhulka oo dhan, isagoo jidkiisa ku sida halaag iyo dhimasho.” 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.

“Koritaanka iyo dhicitaanka” boqortooyadii Maxamed looma metelin in badan sidii koritaan iyo dhicitaan, balse waxaa loo metelay “sii-deyn” iyo “xannibaad.” Marka Islaam si nebiyaysan loo sii daayo, sii-dayntaasi waxaa lagu muujiyey dagaalkii Nineweh.

Only the Woes

Keliya Belaayada Oo Keliya

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.

Toddobada buunka ka mid ah, buunanka hoogga ee Islaamku oo keliya ayaa taariikhda ku fidsan sida awood joogto ah tan iyo markii markii ugu horraysay lagu soo bandhigay taariikhda nebinnimada ilaa xidhitaanka wakhtiga tijaabada. Afartii buun ee ugu horraysay, kuwaas oo lagu soo dejiyey Roomaankii galbeed, waxay meteleen Odoacer, Genseric, Atilla the Hun, iyo Alaric; sidaas darteedna waxay astaan u ahaayeen afar awoodood oo xukun ah oo daryeelka Ilaah ka yimid maalmaha ugu dambeeya, hase yeeshee u dhiggooda casriga ahi ma aha farac toos ah oo ka soo jeeda afartaas awoodood ee qadiimiga ah. Sidaas ma aha buunanka hoogga. Mar haddii Islaamku taariikhda soo galo, wuxuu sii wadaa xariiq toos ah oo sii-dayn iyo xannibaad ah ilaa si buuxda loo sii daayo marka wakhtiga tijaabadu xidhmo. Buunanka hoogga, “furaha” ‘sii-daynta’ waxaa lagu calaamadeeyey dagaalkii Nineveh.

Nicomedia and July 27, 1299

Nikomediya iyo Luulyo 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.

Hormuudku si sax ah bay u aqoonsadeen 27-ka Luulyo, 1299 inuu ahaa bilowgii boqol iyo kontonka sannadood ee ku dhammaaday 27-ka Luulyo, 1449, taas oo iyaduna bilowday saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood ee ku dhammaaday 11-ka Agoosto, 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.

Qoraalkii hore waxaan ku aqoonsannay go’doomintii 1333 ilaa 1337 ee Suldaan Orhan Gazi (wiilkii Cusmaan I, aasaasihii Beylik-kii Cusmaaniyiinta) ku soo rogay Nikomedya, markuu hareereeyey magaalada muhiimka ah ee Baysaantiin ee Nikomedya. Go’doomintaasu waa gabagabada dagaalkii ka dhanka ahaa Nikomedya ee uu aabbihii Cusmaan bilaabay. Boqol iyo kontonka sannadood ee Muujintii 9:10 waxay bilaabmeen Luulyo 27, 1299, oo maadaama ay taasu tahay bilowga wax sii sheegid, taariikhda la xidhiidha taariikhdaas bilowga ah waa in la ogaadaa. Cusmaan I (aasaasihii boqortooyada Cusmaaniyiinta) wuxuu ahaa aabbaha Suldaan Orhan Gazi, kaas oo Luulyo 27, 1299 ku gaadhay guushii hore ee weynayd ee ka dhan ahayd Boqortooyadii Baysaantiin dagaalkii Bapheus, kaas oo ka dhacay gobolka Nikomedya, meel u dhow magaalada Nikomedya; oo ahayd magaalo-madax aad u muhiim ah taariikhda Roomaanka iyo Baysaantiintii hore.

Father and Son

Aabbaha iyo Wiilka

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.

Luulyo 27, 1299, ciidamadii Cusmaan waxay jebiyeen ciidan Bizaantiya ah oo uu hoggaaminayay taliye degaan. Dagaalkaas waxaa loo tixgeliyaa mid ka mid ah guulihii milatari ee waaweynaa ee ugu horreeyay ee madaxbannaan ee Cusmaan gaadhay ka dib markii uu bilaabay xoojinta awoodda Bithynia (waqooyi-galbeed Anatolia). Waxa uu calaamadeeyey tallaabo muhiim ah oo ku timid kala-guurka laga guurayay beylik Turki ah oo yar (maamul-qabiileed amiirnimo ah) loona gudbayay awood soo kacaysa oo ugu dambayntii la tartami doonta oo qabsan doonta dhulalkii Bizaantiya. Taariikhdaasu waxay calaamad u tahay bilowga xilli koboc u ah Islaamka oo ugu dambayntii horseeday dhismaha Boqortooyadii Cusmaaniyiinta xilligii dhicitaankii Constantinople sannadkii 1453. Cusmaan wuxuu adeegsaday dagaalyahanno ghazi ah (duullaan-qaadayaal xuduudeed oo leh dhiirrigelin Islaami ah), halkaas ayaana ka bilaabatay samaysanka dagaalyahannadii xuduudaha ee ghazi-ga oo isu beddelaya ciidan habaysan oo sii kobcayay laga soo bilaabo Cusmaan dabadeedna u gudbay wiilkiisii, Orhan. Waxyaabaha kale ee muhiimka ah ee dhaxalka Cusmaan ka mid ah waxaa ka mid ah in ay u saamaxday Islaamka inuu hantida sii haysto, taas oo ka duwanayd dagaalladii dagaalyahannada ghazi-ga, kuwaas oo xeeladahooda aan nidaamsanayn ee weerar-degdeg ah iyo ka-noqosho ay uga tagi jireen oo keliya qaniimadii guulahooda, hase ahaatee aan marnaba u suurtagelin wax dhul ah.

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.

Bishii Luulyo 27, 1299, ayaa Cusmaan bilaabay olole ka dhacay gobolka Niikomediya, soddon iyo afar sano ka dibna wiilkiisii ayaa bilaabay go’doomin afar sano socotay oo lagu qaaday magaalada madaxda ah ee Niikomediya. Aabbuhu bilowgii, wiilkuna dhammaadkii. Dagaalku wuxuu ka bilaabmaa gobolka lagu matalay Niikomediya, wuxuuna ku dhammaadaa qabsashadii Niikomediya, oo ah magaalada madaxda u ah gobolka Niikomediya. Laga soo bilaabo 1299 ilaa 1337 waa muddo siddeed iyo soddon sano ah, oo si nebiyaysan tirada “siddeed iyo soddon” u astaan tahay sara kacid.

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.

Haddaba kac, ayaan idhi, oo ka gudba dooxada Sered. Oo waannu ka gudubnay dooxada Sered. Oo wakhtigii aan kaga soo soconnay Qaadeesh Barneeca ilaa aannu ka soo gudubnay dooxada Sered wuxuu ahaa siddeed iyo soddon sannadood; ilaa jiilkii oo dhan ee raggii dagaalyahannada ahaa uu ka dhammaaday xerada dhexdeeda, sidii Rabbigu ugu dhaartay iyaga. Sharciga Kunoqoshadiisa 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.

Boqolka iyo kontonka sannadood ee ka bilaabmaya Luulyo 27, 1299 ilaa Luulyo 27, 1449 waxay ka dhigan yihiin muddadii horseedday aasaaskii Boqortooyadii Cusmaaniyiinta ee hoogga labaad ee Muujintii cutubka sagaalaad. Siddeed iyo soddonka sannadood ee qabsashadii tartiib-tartiibka ahayd ee Nicomedia waxay ku bilaabmeen aabbe (Osman) waxayna ku dhammaadeen wiilkiisa (Orphan). Muddadu waxay sawiraysaa tallaabadii ugu horraysay ee koritaan tartiib-tartiib ah oo maamul qabiileed uga gudbayo boqortooyo.

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.

Boqol iyo kontonka sannadood laga bilaabo Luulyo 27, 1299 ilaa Luulyo 27, 1449, waxaa ku jira go’doomin afar sano ah oo calaamad u ah dhammaadka siddeed iyo soddonka sannadood. Bilowgii qabsashadii Nicomedia wuxuu ahaa kii aabbaha Cusmaan, dhammaadkiisuna waxaa lagu dhammaystiray go’doomin afar sano ah oo socotay 1333 ilaa 1337; go’doomin uu fuliyey wiilka Cusmaan.

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.

Markii boqol iyo kontonkii sannadood dhammaadeen 27‑kii Luulyo, 1449, boqorkii Byzantium, Constantine kii kow iyo tobnaad, ama Constantine‑kii ugu dambeeyey ee Roomaanka bari, wuxuu Turkiyada ka dalbaday oggolaansho si uu carshiga u qabto. Taariikhdaas ilaa qabsashadii Constantinople waxaa u dhexaysay afar sannadood. Afartaas sannadood waxay ku dhammaadeen go’doomintii Constantinople, Constantine‑kii ugu dambeeyeyna wuxuu ku dhintay go’doomintaas. Koritaanka Islaamka waxaa matalaya siddeed iyo soddonkii sannadood ee ugu horreeyey ee wax sii sheegiddii boqol iyo kontonka sannadood, taas oo ku dhammaatay go’doomin afar sannadood ah. Markii boqol iyo kontonkii sannadood dhammaadeen, Islaamku wuxuu gaadhay heer ay Roomaanka bari ku dullowday xoogga ay Turkiyadu markaas haysatay. Laga bilaabo dullayntii 27‑kii Luulyo, 1449, afar sannadood ayaa horseeday dhicitaankii Roomaanka bari, iyadoo Constantinople lagu qabsaday go’doomin. Dhammaadka siddeed iyo soddonkii sannadood ee ugu horreeyey waxaa lagu calaamadeeyey go’doomin, aasaaskii Boqortooyada Cusmaaniyiintana waxaa lagu calaamadeeyey go’doomin.

38 and 40

38 iyo 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.

Tirada siddeed iyo soddon, sida ay Muuse ku muujisay Kitaabka Kunoqoshadiisa Sharciga, waxay astaan u tahay siddeed iyo soddonkii sano ee ugu dambeeyey xukunkii afartanka sano ee warwareeggii cidlada. Sidaas daraaddeed, tirada siddeed iyo soddon, marka ay astaan ahaan taagan tahay, waxay xidhiidh la leedahay tirada afartan. Cusmaan wuxuu qabsaday dhulkii Nicomedia 27-kii Luuliyo, 1299, siddeed iyo soddon sano ka dibna wiilkiisii ayaa qabsaday magaaladii caasimadda u ahayd dhulkaas. Dhulkaas iyo magaalo-madaxduba labaduba waxay ahaayeen Nicomedia. Taariikh-yahannadu waxay dagaalkan ku gartaan inuu ahaa kii ugu horreeyey ee “laba” tallaabo oo tilmaamaya bilowgii aadka u horreeyey ee soo bixitaankii Boqortooyadii Cusmaaniyiinta. Tallaabada labaad ee taariikhdu aqoonsatay waa dagaalkii Nicaea ee 1301. Halkaas aabbihii Cusmaan wuxuu qabsaday dhulkii la odhan jiray Nicaea, waxaana 1331, soddon sano dabadeed, wiilkiisii qabsaday magaaladii caasimadda ahayd ee la odhan jiray Nicaea, taas oo hore u ahaan jirtay magaalo caasimad Roomaan ah.

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.

Marka laga hadlayo 1299 iyo dagaalkii Nicomedia, oo ahaa tallaabadii koowaad ee laba tallaabo, tallaabadii labaad waxay timid laba sano ka dib, 1301. 1299 waa astaan soddon iyo siddeed ah, laba sano ka dibna (afartan), dhulkii Nicaea waxaa qabsada aabbaha. Xiriirrada soddon iyo siddeedda iyo afartanka ee reer binu Israa’iiltii qadiimiga ahayd ee u kacayay inay qabsadaan dalkii ballanka ayaa lagu matalayaa Luulyo 27, 1299 iyo 1301. Labadaas tallaabo ee ugu horreeya ee kor u kaca Islaamka waxaa lagu calaamadeeyey ololeyaal ciidan oo ku bilaabma aabbaha oo qabsada dhulka, wiilkuna dhammaadka ku qabsado caasimadda dhulkaas. Markii ay labada caasimadood dhaceen, go’doomin bay ku dhaceen. Labada caasimadoodba mar bay ahaayeen caasimado ka mid ah Rooma bari.

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.

Luuliyo 27, 1299 iyo 1301 waxay ku dhammaanayaan Agoosto 11, 1840, taas oo matalaysa taariikhda 1838, markaas oo Litch markii ugu horraysay daabacay aragtidiisa iyo saadaashiisa ku saabsan wax sii sheegidda saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood, taas oo ugu dambayntii ku rumoobaysay Agoosto 11, 1840. Labadii tallaabo ee kor u kacidda ee Milleriyiinta waxay ahaayeen sannadihii 1838 iyo 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.

“Sannadkii 1840 rumoobiddii kale ee waxsii sheegista ayaa kicisay xiise baahsan. Laba sano ka hor, Josiah Litch, oo ka mid ahaa wadaaddadii hormuudka ka ahaa wacdinta Imaatinka Labaad, ayaa daabacay fasiraad ku saabsan Muujintii 9, isagoo sii sheegayay dhicitaanka Boqortooyada Cismaaniyiinta. Sida ku xusan xisaabtiisa, quwaddan waxay ahayd in la afgembiyo ‘sanadka Masiixiga ah ee 1840, mar bisha Ogoosto gudaheeda;’ oo maalmo yar uun ka hor rumoobiddeeda ayuu qoray: ‘Haddii la aqbalo in muddadii kowaad, 150 sano, ay si sax ah u rumoowday ka hor intii aanu Deacozes carshiga fuulin oggolaanshaha Turkiga, iyo in 391-ka sano iyo shan iyo toban maalmood ay bilaabmeen dhammaadka muddadii kowaad, markaas waxay ku ekaan doontaa 11-ka Ogoosto, 1840, markaas oo la filan karo in awoodda Cismaaniyiinta ee Constantinople la jebiyo. Aniguna waxaan rumaysanahay in sidaas lagu ogaan doono inay tahay xaalku.’—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.

“Waqtigii qudhiisa la cayimay, Turkigu, isaga oo adeegsanaya safiirradiisa, wuxuu aqbalay ilaalinta quwadihii isbahaysiga ahaa ee Yurub, sidaas darteedna wuxuu isu geliyey gacanta maamul ee quruumaha Masiixiyiinta ah. Dhacdadu si buuxda ayay u oofisay wax sii sheegidda. Markii arrintaas la ogaaday, dad aad u badan ayaa ku qancay saxnaanta mabaadi’da fasiraadda waxsii sheegidda ee uu qaatay Miller iyo saaxiibbadiis, waxaana dhaqdhaqaaqii imaatinka la siiyey dardar yaab leh. Rag aqoon iyo mansab leh ayaa Miller kula midoobay wacdinta iyo daabicidda aragtiyihiisa, intii u dhexaysay 1840 ilaa 1844-na shaqadu si degdeg ah ayay u fidday.” 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.

Saadaashii Litch ee ‘38 iyo araggiisii la saxay ee ‘40 waxa ay ku jiraan bayaankiisii ugu dambeeyey, kaas oo uu qoray 1-da Agoosto, toban maalmood ka hor saadaashii la saxay. Waxay ahayd rumoobidda saadaasha taas oo dunida ku qancisay habraaca saxda ah ee wax sii sheegidda Kitaabka Quduuska ah. Soddon iyo siddeedda sannadood ee calaamadeeyey soo kaciddii Israa’iiltii qadiimiga ahayd waxa ay ku jireen labada sannadood ee ka bilaabmay gudubkii Badda Cas ilaa fallaagadii ugu horraysay ee Kaadeesh.

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.

Maxaa yeelay nimankaas oo dhan oo arkay ammaantayda iyo mucjisooyinkaygii aan ku sameeyey Masar iyo cidlada, oo haddana tobankan jeer i tijaabiyey oo aan codkayga dhegaysan, hubaal ma ay arki doonaan dalkii aan ugu dhaartay awowayaashood; oo midkoodna kuwii iga cadhaysiiyey ma arki doono. Tirintii 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.

Caasinnimadaas waxaa loo aqoonsaday inay tahay tii ugu dambaysay ee tobanka imtixaan. Muddadii laba sannadood ahayd ee tijaabada tobanka imtixaan, oo lagu daray siddeed iyo soddonkii sannadood ee cidlada, waxay astaan u ahaayeen 1838 iyo 1840, 1840-na waxay ka koobnayd muddo toban maalmood ah.

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.

Bilowgii koritaanka Islaamka ee la xidhiidha Cusmaan taariikhdu markay ahayd Luulyo 27, 1299, waxa uu bilaabmayaa muddo siddeed iyo soddon sannadood ah oo ku dhammaanaysa go’doomin afar sannadood ah sannadkii 1337. Luulyo 27, 1299, waxay ahayd tii ugu horraysay laba tallaabo oo taariikhyahannadu ku aqoonsadaan inay yihiin barta bilowga koritaanka Boqortooyadii Cusmaaniyiinta, tallaabada labaadna waxay ahayd 1301. Labada tallaabo ee dagaalladii Nicomedia iyo Nicaea ee 1299 iyo 1301 waxay tusaale u yihiin 1838 iyo 1840. Bilowga wax sii sheegiddu waxa uu sawirayaa dhammaadka.

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 iyo Nisea labaduba si ku-meel-gaar ah ayay taariikhdooda uga noqdeen caasimado Rooma bari. Dabcan, Konstantinobol ayaa ugu dambayntii noqotay caasimadda bari sannadkii 330 ilaa 1453. Nikomediya iyo Nisea waxay astaan u yihiin dhicitaankii Konstantinobol; dhammaantood waxay ku dhaceen go’doomino Islaami ah oo calaamadeeyey gunaanadka olole uu Islaamku markii hore ku qabsaday dhulkaas, dabadeedna ku hantiyay magaalada caasimadda ah.

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.

Go’doomintii koowaad ee afarta sano ah laga soo bilaabo 1333 ilaa 1337 waxay matalaysaa afarta sano ee 1449 ilaa 1453 markii wax sii sheegiddu dhammaatay. Saddex boqol iyo sagaashan iyo kow sano iyo shan iyo toban maalmood dabadeed Islaam waa la xannibaa, iyadoo Millerites-ku “kacaan” hoos yimaadda awoodda wax sii sheegidda ee lagu matalay astaamaha “soddon iyo siddeed iyo afartan,” sida loogu matalay taariikhda alfa ee taariikhda Luulyo 27, 1299 iyo Luulyo 27, 1449. Kacitaanka Islaamka iyo kacitaanka rasuullada Ilaah ee maalmaha ugu dambeeya waxaa lagu matalay calaamad tirooyin ah oo lagu dhisay xiriirka tirooyinka ee 38 iyo 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.

Yexesqeel toddoba iyo soddonaad, Islaamku waa farriinta dabaysha bari oo lagu neefsaday lafaha engegan ee meydadka ah si ay ugu istaagaan ciidan xoog weyn leh. Markuu yimaado farriintii Yexesqeel, kacitaanku wuu bilaabmaa, sida ay ku dhacday taariikhdii Millerite ee 1838 iyo 1840. Farriintaasu waxay timid 9/11, oo marka sharciga Axadda ee dhow imanayo la gaaro, lafahaasu waxay u istaagaan ciidan xoog weyn leh. Kor u qaadista ciidanka Ilaah sida kaniisadda guulaysata ee maalmaha ugu dambeeya waxaa lagu astaysay 1838 iyo 1840. Muddada 9/11 ilaa sharciga Axadda waxaa lagu astaysay 1840 ilaa 1844, hase yeeshee waxay sidoo kale astaysaa muddada ka bilaabmaysa December 31, 2023 ilaa kubbadaha dabka ee Nashville.

Eastern Rome

Rooma Bari

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).

Laga bilaabo kala qaybsanaantii boqortooyada ee uu sameeyey Constantine kii koowaad (Weynaa), ilaa Constantine kii u dambeeyey, waxa ay u taagan tahay taariikhda nebiyadeed ee Rooma bari. Sidaas darteed, muddada nebiyadeed waxaa lagu calaamadeeyey aabbe nebiyaysan ama astaan ah iyo wiil, sida magacooda lagu metelay, in kastoo aanu jirin farac dhiig toos ah oo u dhexeeyey Constantine Weynaa iyo Constantine kii kow iyo tobnaad. Constantine kii koowaad iyo kii u dambeeyeyba sidoo kale nebiyad ahaan waxaa loogu metelay astaamaha alfa iyo oomega, aabbuhuna (alfa) wuxuu doortay Constantinople inay noqoto caasimadda, wiilkuna (oomega) wuxuu ku dhintay go’doomintii markii Constantinople ay joojisay inay noqoto caasimadda. Muddada nebiyadeed ee Rooma bari waxaa lagu calaamadeeyey Constantine kii koowaad iyo kii u dambeeyey. Muddada 150-ka sano ah ee bilaabatay Luulyo 27, 1299 waxay ka kooban tahay muddo 38 sano ah waxayna ku dhammaataa go’doomin 40 sano ah. Go’doomintaas waxay ahayd astaan u taagan 1449 ilaa 1453. Ololihii Nicomedia wuxuu ku bilaabmay dhul la qabsaday wuxuuna ku dhammaaday iyadoo la qabsaday caasimaddii dhulkaas. Sida Constantine kii koowaad iyo kii u dambeeyey, qabsashadii Nicomedia waxay ku bilaabatay aabbe (kii koowaad) waxayna ku dhammaatay wiil (kii u dambeeyey).

Four years

Afar sano

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.

Go’doon afar sano ah oo ka dhacay bilowgii muddadii boqol iyo kontonka sannadood, taas oo horseedday afartaas sano ee ka bilaabmay dulligii Constantine kii ugu dambeeyey ee 1449 ilaa 1453, markaas oo Constantinople la hareereeyey oo dhacday. Wakhtigii wax sii sheegidda ee hooggii labaad, oo u taagnaa saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood, wuxuu bilaabmay 27-ka Luulyo, 1449, wuxuuna dhammaaday 11-ka Agoosto, 1840. Taariikhdaasu waxay calaamad u tahay bilowga muddo afar sannadood ah oo Sister White ay ugu yeedhay muujin ammaan badan leh oo ku saabsan awoodda Ilaah.

“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.

“Malaa'igta ku midoobaysa ku dhawaaqidda farriinta malaa'igta saddexaad waa inay dunida oo dhan ku iftiimisaa ammaanteeda. Halkan waxaa lagu sii sheegay hawl gaadhaysa dunida oo dhan iyo awood aan caadi ahayn. Dhaqdhaqaaqii imaatinka ee 1840–44 wuxuu ahaa muujin sharaf leh oo ka timid xoogga Ilaah; farriintii malaa'igta koowaadna waxaa la gaadhsiiyey goob kasta oo adeegyo wacdineed dunida ku taal, dalal qaarkoodna waxaa ka jiray xiisaddii diineed ee ugu weynayd ee laga markhaati kacay dal kasta tan iyo Dib-u-habayntii qarnigii lix iyo tobnaad; hase ahaatee, kuwaas waxaa ka sii weynaan doona dhaqdhaqaaqa xoogga badan ee ka dhici doona digniinta ugu dambaysa ee malaa'igta saddexaad.” 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.

Islaamka waa la xannibay 11-kii Agoosto, 1840, waxaana jiray muddo afar sano ah oo la jaanqaadaysa labadaba daadinta Ruuxa Quduuska ah ee Bentakostiga, iyo soo-degista malaa’igta xoogga badan ee Muujintii siddeed iyo tobnaad, markii “dhismayaasha waaweyn” ee New York lagu dhuftay Islaamka hoogga saddexaad 9/11. 9/11 waxay calaamad u tahay bilowga wakhtiga shaabadaynta ee boqol iyo afartan iyo afarta kun. Shaabadayntu waa muddo waqti ah, dhammaadka muddada shaabadayntuna wuxuu leeyahay astaamaha bilowga muddadaas. Markii Masiixu soo degay 9/11, wuxuu tusaale u ahaa Miikaa’iil oo soo degaya si uu u soo sara kiciyo labada markhaati 31-ka Diseembar, 2023, markii ay bilaabatay muddadii ugu dambaysay ee shaabadaynta.

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.”

Furaha ah oo ah dagaalkii Nineweh wuxuu u taagan yahay sii-daynyada kala duwan ee Islaamka, kuwaas oo keeni lahaa in Rooma bari la rido sannadkii 1453. Gudaha boqol iyo kontonka sannadood ee “shan bilood” ee aayadda tobnaad, bilowga iyo weliba dhammaadkuba waxay ka kooban yihiin muddo afar sannadood ah. Labadaas muddo ee afarta sannadood ahi waxay ku xiran yihiin gunaanadka saddex boqol iyo kow iyo sagaashan sannadood iyo shan iyo toban maalmood, kuwaas oo calaamadeeyey muddo afar sannadood ah laga bilaabo 1840 ilaa 1844, markaas oo Masiixu ku iftiimin lahaa “dhulka oo dhan ammaantiisa.” Sannadkii 1844, wakhtiga nebinnimadu mar dambe lama dabaqin, waayo wakhti wuxuu ahaan lahaa “wakhti dambe ma jiri doono.”

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.

Oo ku dhaartay Kii nool weligiis iyo weligiis, oo abuuray samada iyo waxyaalaha ku jira, iyo dhulka iyo waxyaalaha ku jira, iyo badda iyo waxyaalaha ku jira, in wakhti dambe jiri doonin. Muujintii 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 ilaa 1337, 1449 ilaa 1453, 1840 ilaa 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.

Saddexdaas sadar ee ka kooban xilliyo afar sano ah waxay la jaanqaadaan wakhtiga shaabadaynta laga bilaabo 9/11 ilaa xeerka Axadda, waxayna sidoo kale la jaanqaadaan fraktalka 9/11 ilaa xeerka Axadda ee laga matalay laga bilaabo Diisambar 31, 2023 ilaa Islaam mar kale la sii daayo si uu u geeyo kubbadaha dabka ee 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.”

Jajabka nebiyadeed ee ka bilaabata Diseembar 31, 2023 ilaa kubbadihii dabka ee Nashville waxaa lagu tusaaleeyey saddex xilli oo nebiyadeed oo min afar sannadood ah, kuwaas oo dhammaantood la jaanqaadaya wakhtiga shaabadaynta ee ka bilaabma 9/11 ilaa sharciga Axadda. Sidaas darteed, afar markhaati ayaa aqoonsanaya taariikhda Diseembar 31, 2023 ilaa weerarkii Nashville, waxaana dagaalkii Nineveh uu yahay “furaha” markhaatiyaashan mid kasta. 1333, 1449, 1840 iyo 9/11 dhammaantood waxay ahaayeen dhibco rogmad ah—“furayaal.”

“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.

“Waxa jira duruus laga baranayo taariikhdii waayihii hore; oo fiiro ayaa loo jeedinayaa kuwan, si kulli u wada gartaan in Ilaah uu maanta ku shaqeeyo isla habraacyadii uu weligiisba ku shaqayn jiray. Gacantiisa waxaa lagu arkaa shuqulkiisa iyo quruumaha dhexdoodaba hadda, si la mid ah sidii ay had iyo goorba u ahayd tan iyo markii injiilka markii ugu horraysay loogu dhawaaqay Aadan Ceeden dhexdeeda.”

“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.

“Waxaa jira waqtiyo ah meelaha rogmadka u noqda taariikhda quruumaha iyo tan kiniisadda. Maamulidda Eebbe gudaheeda, marka dhibaatooyinkan kala duwan ay yimaadaan, iftiinka waqtigaas ku habboon waa la bixiyaa. Haddii la aqbalo, horumar ruuxi ah ayaa yimaada; haddii la diido, hoos-u-dhac ruuxi ah iyo burbur baa ka dambeeya. Rabbigu eraygiisa ayuu ku muujiyey hawsha weerarka leh ee injiilka sida loo waday waagii hore, iyo sida loo wadi doono mustaqbalka, ilaa laga gaadho colaadda xidhitaanka, marka wakiillada Shaydaanku ay samayn doonaan dhaqaaqoodii ugu dambeeyey ee yaabka lahaa.” 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.

Ka dib markii uu noqday boqor sannadkii 284, sannadkii 293, Diocletian wuxuu Nicomedia u doortay caasimadda bari ee Boqortooyadii Roomaanka markii uu si sharci ah boqortooyada ugu kala qaybiyey Bari iyo Galbeed, isaga oo aasaasay nidaamka Tetrarchy-ga. Nicomedia waxay dhowr iyo toban sano ahaan jirtay xarunta ugu weyn ee maamulka iyo millatariga ee Bariga. Constantine Weyn wuxuu u adeegsaday saldhig ka hor intuusan go’aansan inuu caasimadda cusub ka dhiso Byzantium ee u dhowaa (taas oo uu sannadkii 330 u bixiyey Constantinople). Xataa ka dib markii Constantinople ay noqotay caasimadda ugu weyn, Nicomedia weli waxay ahaan jirtay xarun goboleed oo weyn, iyadoo xeelad ahaan ku taallay xeebta bari ee Badda Marmara. Sidaas daraaddeed, in kastoo aanay ahayn caasimad joogto ah sida Rooma ama Constantinople, Nicomedia si rasmi ah ayaa loogu asteeyey caasimadda bari intii lagu jiray xilli kala-guur ah oo muhiim ah taariikhda Roomaanka. Bilowga boqol iyo kontonka sannadood waxaa la qabsadaa caasimad ka mid ah Rooma bari, dhammaadkiisuna waxaa la qabsadaa caasimad ka mid ah Rooma bari. Labada qabsashoba waxay ku jireen go’doomin.

Diocletian

The emperor Diocletian officially made Nicomedia the eastern capital of the Roman empire when he implemented the Tetrarchy system in 293. The Tetrarchy system was made up of a western and eastern division of the empire; both east and west having a senior emperor (Augusti) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.

Boqor Diocletian ayaa si rasmi ah Nicomedia uga dhigay caasimadda bari ee boqortooyadii Roomaanka markii uu hirgeliyey nidaamka Tetrarchy sannadkii 293. Nidaamka Tetrarchy wuxuu ka koobnaa qaybsanaan galbeed iyo bari ah oo boqortooyada ah; bari iyo galbeedba mid kastaa wuxuu lahaa boqor sare (Augusti) iyo boqor hoose (Caesar) si ay u buuxiyaan tirada afarta ah ee uu metelo erayga “tetrarchy”.

Alpha and Omega

Alfa iyo Oomega

Diocletian is the omega symbol of the church of Smyrna, and Nero is the alpha symbol. Constantine the Great is the alpha symbol of the church of Pergamos, and Justinian is the omega symbol.

Diocletian waa calaamadda omega ee kaniisadda Smyrna, Nero-na waa calaamadda alfa. Constantine the Great waa calaamadda alfa ee kaniisadda Pergamos, Justinian-na waa calaamadda 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.

Qaybsanaantii “sharciga ahayd” ee Rooma u kala qaybisay bari iyo galbeed (taas oo aan sii waarin) waxaa fuliyey Diocletian, halka qaybsanaantii nebiyadeed ee Rooma u kala qaybisay bari iyo galbeed uu fuliyey Constantine. Intii lagu jiray taariikhda kiniisaddii labaad ee astaanta u ahayd cadaadiska, oo ay matalayso Smyrna, Rooma si sharci ah ayaa loogu kala qaybiyey bari iyo galbeed; taariikhdii kiniisaddii saddexaad ee astaanta u ahayd tanaasulka, oo ay matalayso Pergamosna, Rooma si nebiyadeed ayaa loogu kala qaybiyey bari iyo galbeed. 293 waxay ahayd alfa, 330-na waxay ahayd oomega; May 11, 330-kiina, Constantine the Great wuxuu Constantinople u daahfuray inay noqoto caasimadda Boqortooyada.

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.

Kala-qaybsanaantii sharciyeed ee uu sameeyey Diocletian sannadkii 293 waxay ku burburtay dagaalokeeye dabadeed dhacay, kaas oo socday ilaa Xeerkii Milan ee sannadkii 313, markaas oo Constantine oo bari ka talinayey iyo Licinius oo galbeed ka talinayey ay soo saareen Xeerkii Milan, iyaga oo Masiixiyadda sharciyeeyey, sidaasna si wax-ku-ool ah ku soo afjaray Tetrarchy-ga—nidaamkii afarta taliye ee is-waafaqsan, kaas oo ku dumay loollan u dhexeeya laba awoodood oo waaweyn (Constantine ee Galbeedka iyo Licinius ee Bariga). Kala-qaybsanaanta sharciyeed, oo horseedday burbur, waxay matalaysaa muddo labaatan sannadood ah oo ka bilaabmaysa kala-qaybsanaan ilaa kala-qaybsanaan, labada kala-qaybsanaanna waxay dedejiyeen burburkii nidaamka.

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.

Kaniisadda Simurna waxay ku bilaabatay Neero sannadkii 64, markii dabkii weynaa ee Rooma uu Neero u adeegsaday inuu ku silciyo Masiixiyiinta, kuwaas oo Neero ku eedeeyey inay dabkaas bilaabeen. Neero wuxuu calaamad u yahay bilowga silcinta, wuxuuna astaan u yahay silcinta ugu dambaysa ee maalmaha ugu dambeeya. Silcintaas ugu dambaysaa waxay sii socotaa ilaa xidhitaanka wakhtiga nimcada, marka ay awoodda baadarigu dhammaadkeeda gaadho iyadoo aanay jirin cid caawisa. Sidaas daraaddeed muddadii ugu horraysay ee silcintu waxay ku bilaabatay gubashadii Rooma, waxayna ku dhammaanaysaa gubashada Rooma.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

Oo geesihii tobanka ahaa ee aad ku aragtay bahalka dushiisa, kuwanu waxay necbi doonaan dhilladii, oo waxay ka dhigi doonaan cidla iyo qaawan, oo waxay cuni doonaan hilibkeeda, oo dab bay ku gubi doonaan. Muujintii 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.

Kaniisadda Simurna waxay ku bilaabatay Nero sannadkii 64, markii dabkii weynaa ee Rooma uu Nero u adeegsaday inuu ku silciyo Masiixiyiinta, kuwaas oo uu Nero ku eedeeyey inay dabka shideen. Laba boqol iyo konton sannadood ka dib waxay ku dhammaatay sannadkii 313 iyadoo la soo saaray Xeerkii Milan. “Xeerka”asi waa dhammaadka muddadii labaatan sannadood ahayd ee ku bilaabatay kala-qaybsankii sharciyeed ee Diocletian, waxayna sidoo kale ahayd dhammaadka labada boqol iyo kontonka sannadood ee Simurna oo ku bilaabatay Nero. Labada boqol iyo kontonka sannadood ee silcinta ah ee ay matalayeen kaniisadda Simurna iyo Nero waxaa ku jiray tobanka sannadood ee silcintii ugu xumayd oo uu sababay Diocletian. Tobankaas sannadood ee silcintu waxay ahaayeen nuskii dambe ee labaatanka sannadood ee Diocletian oo ku bilaabmay kala-qaybintiisii sharciyeed ee boqortooyada sannadkii 293. Kala-qaybsankii sharciyeed ee bari iyo galbeed ee uu sameeyey Diocletian sannadkii 293 waxa ka bilaabmay muddo labaatan sannadood ah oo ka koobnayd laba xilli oo min toban sannadood ah.

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 si sharci ah ayuu boqortooyada ugu kala qaybiyey bari iyo galbeed, sidaas awgeedna wuxuu astaan uga dhigay kala-qaybsanaanta nebiyadeed ee uu Constantine fuliyey. Kala-qaybsanaantii Diocletian waxay ahayd bari iyo galbeed, hase yeeshee waxay ka koobnayd laba taliye oo bari ka jiray iyo laba taliye oo galbeed ka jiray. Gobol kasta waxaa u yiil hal taliye sare iyo hal taliye ka hooseeya. 23-kii Febraayo, 303, Diocletian wuxuu soo saaray kii ugu horreeyey dhowr “amarro” ah oo ka dhan ah Masiixiyiinta, taasoo calaamad u noqotay bilowgii Cadaadiskii Weynaa, (oo sidoo kale loo yaqaan Cadaadiska Diocletianic), kaas oo ahaa cadaadiska ugu daran uguna baahsanaa ee Masiixiyiinta lagula kacay Boqortooyadii Roomaanka.

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.

Oo malaa’igta kiniisadda Simurna ku taalna qor; Waxyaalahan waxaa leeyahay Kan ugu horreeya oo ugu dambeeya, kii dhintay oo haddana nool; Waan ogahay shuqulladaada, iyo dhibaatadaada, iyo saboolnimadaada, (laakiinse waad taajir tahay) oo waan ogahay cayda kuwa leh, Annagu Yuhuud baannu nahay, oo aan ahayn, laakiinse waa sunagogga Shayddaanka. Ha ka cabsan waxyaalahaas aad u xanuunsan doonto; bal eeg, Ibliisku wuxuu qaarkiin ku tuuri doonaa xabsi, in laydin tijaabiyo; oo waxaad yeelan doontaan dhibaatayn toban maalmood ah: aamin ku noqo ilaa dhimashada, oo anna waxaan ku siin doonaa taajka nolosha. Kii dhego leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha; Kii guulaysta dhimashada labaad waxba kama yeeli doonto. Muujintii 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.

Cadaadiska Weyn wuxuu sii socday intii ay talada hayeen kuwii ka dambeeyey Diocletian (gaar ahaan Galerius) ilaa 313, markaas oo uu ku dhammaaday Xeerkii Milan. Nero waa astaanta alfa ee cadaadiska, taas oo astaan u ahayd Diocletian sida cadaadiska omega ee muddada nebinnimada ee ay matalayso kaniisadda Smyrna. Cadaadisku wuxuu ku soo gabagaboobay guur siyaasadeed iyo heshiis dhexmaray Constantine oo bariga ka talinayey iyo Licinius oo galbeedka ka talinayey. Bishii Febraayo 313, Constantine iyo Licinius waxay ku kulmeen Milan, waxayna soo saareen Xeerkii Milan, kaas oo siiyey Masiixiyiinta (iyo kuwa kale) dulqaad diimeed oo ka hirgalay daafaha boqortooyada. Si loo xoojiyo isbahaysigooda siyaasadeed, Licinius wuxuu guursaday Constantia (walaasha ay kala bar wadaagaan Constantine) intii uu kulankani socday ama agagaarkiisa. Guurkan wuxuu ahaa isbahaysi siyaasadeed oo Roomaan ah oo caadi ah—wuxuu shaabadeeyey heshiiskii u dhexeeyey labada boqor, wuxuuna gacan ka geystay xasillinta boqortooyada si ku meelgaar ah ka dib sannado dagaal sokeeye ah. Isbahaysigu muddo dheer ma sii waarin. Constantine iyo Licinius dabadeed way is la dagaallameen, Constantine-na wuxuu ka adkaaday Licinius sannadkii 324, isagoo noqday taliyaha keliya.

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.

Laga soo bilaabo Nero ilaa Constantine waxaa rumoobay muddadii nebiyadeed ee Smurna oo ahayd laba boqol iyo konton sannadood, waxaana sannadkii 313 bilaabatay kiniisaddii Pergamos, taas oo ahayd kiniisadda tanaasulka, iyadoo ku dhammaatay kiniisaddii Thyatira sannadkii 538. Labada boqol iyo kontonka sannadood ee Smurna waxay matalayeen xilli cadaadis ah, waxaana dhammaadka muddada guud oo dhan cadaadistii Diocletian ay dhammaystirtay “tobankii maalmood” (toban sannadood) ee Muujintii, halkaas oo xilligii ugu darnaa ee cadaadisku uu matalayo jajab-qaabeed ka mid ah muddada guud. Tobankaas sannadood waa jajab-qaabeedka labada boqol iyo kontonka sannadood. Tobankaas sannadood waxay matalaan oomega-da cadaadistii Nero, dhammaadkoodana waxaa yimid kala-qaybsanaantii oomega ee boqortooyada ee bari iyo galbeed.

Marriage and Divorce

Guurka iyo Furriinka

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.

Smurna waxay ka bilaabatay gubashadii Rooma sanadkii 64, waxayna dhammaatay laba boqol iyo konton sano ka dib, sanadkii 313, iyadoo la soo saaray Xeerkii Milano iyo guurkii siyaasadeed ee bari iyo galbeed. Fractal-ka tobanka sano ah ee cadaadisku wuxuu bilaabmay sanadkii 303, wuxuuna ku dhammaaday sanadkii 313 iyadoo la soo saaray Xeerkii Milano iyo guurkii siyaasadeed ee bari iyo galbeed. Labaatankii sano ee ku bilaabmay kala-qaybsanaantii sharciyeed ee bari iyo galbeed sanadkii 293 oo uu sameeyey Diocletian, waxay ku dhammaadeen sanadkii 313 guurkii siyaasadeed ee bari iyo galbeed. Heshiiskii guurka ee sanadkii 313 ee u dhexeeyey bari iyo galbeed wuxuu ku dhammaaday furriinkii 324, markaas oo Constantine ka adkaaday Licinius ee galbeed kana noqday taliyaha keliya ee Rooma. Furriinkii nebiyadeed ee 324 wuxuu yimid saddex sano ka dib sharcigii ugu horreeyey ee Axadda ee 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.

Toddobada iyo toddobada sannadood ee u dhexeeyey 313 ilaa 330 waxay tilmaamayaan guur siyaasadeed, dhammaadka silica uu matalayay Simurna iyo Nero, iyo bilowga kiniisadda tanaasulka ee uu matalayay Pergamos. Bilowgii Pergamos ee 313 xilligii guurka, waxa ku xigay bilowgii silica oo ka billowday sharcigii ugu horreeyey ee Axadda sannadkii 321. Taasna waxa ku xigay furriinkii nebiyadeed ee 324, kaas oo bari iyo galbeed ka dhigay hal boqortooyo oo hoos timaadda Constantine. Lix sannadood ka dib, 330, kala-qaybsanaantii bari iyo galbeed si nebiyadeed ayaa mar kale loo soo celiyey. Toddobada iyo tobankaas sannadood waxay metelayaan xilligii alfa ee kiniisadda Pergamos kaas oo sii socon lahaa ilaa kiniisadda Tiyatira ay taariikhda nebiyadeed soo gaadho sannadkii 538. Xilligaas alfa ahi wuxuu meteli lahaa taariikh omega ah dhammaadka muddada ka bilaabmata 330 ilaa 538. Taariikhda omega ee Pergamos waxay meteshaa muddada 496, 508, iyo 533.

Seventeen Years

Toddoba iyo Toban Sano

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.

Batolomayos kii dagaalkii Raafiya wuxuu boqor ahaa “toddoba iyo toban sannadood,” waxaana u dhexeeyey “toddoba iyo toban sannadood” dagaalkii Raafiya iyo dagaalkii Baaniyum. Toddoba iyo tobankaas sannadood waxay si astaan ahaan ah ula jaanqaadaan toddoba iyo tobanka sannadood ee ka bilaabma 313 ilaa 330. Labada boqol iyo kontonka sannadood ee Smyrna ee Nero waxay horseedeen toddoba iyo tobanka sannadood ee ugu horreeyey ee kaniisadda Bergamos, waxayna ku xirmaan labada boqol iyo kontonka sannadood ee ka bilaabmay amarkii saddexaad ee 457BC, kaas oo ah barta bilowga 2300ka sannadood ee Daanyeel siddeed aayadda afar iyo tobnaad, waana aasaaska iyo tiirka dhexe ee Adventism-ka. Labada markhaati ee labada boqol iyo kontonka sannadood waxay la jaanqaadaan labada boqol iyo kontonka sannadood ee boqortooyada lixaad ee wax sii sheegidda Kitaabka Quduuska ah, taas oo bilaabatay 1776 oo dhammaanaysa sannadkan 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.”

Hormuudkii Adventism-ku ma ay arkin mana ay fahmin toddoba iyo tobanka sannadood ee 313 ilaa 330, waayo 1844 weli xataa ma ay fahmin arrinta Sabtida maalinta toddobaad ama maalinta qorraxda. Hase ahaatee, waxay aqoonsadeen boqol iyo kontonka sannadood ee aayadda tobnaad ee Muujintii 9, taasina waxay noqotay barta bilowga ee xilli horseeday saddex boqol iyo sagaashan iyo kow sannadood iyo shan iyo toban maalmood oo ku dhammaaday Agoosto 11, 1840. Fahamkaas wuxuu soo saaray “muujin weyn oo xoogga Ilaah ah.”

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.

Hormuudkii ma aqoonsan muddadii labaad ee boqol iyo kontonka sannadood ee ku jirta Muujintii sagaal. Fahamkoodii aasaasiga ahaa wuxuu metelaa saldhigga ay ku dhisan tahay “iftiinka cusub” ee Muujintii sagaal. Iftiinkaas waxaa lagu furaa “furaha” dagaalkii Nineweh. “Furahaas” wuxuu u saamaxayaa ardayga waxsii sheegidda inuu garto dhammaan boqortooyooyinka waxsii sheegidda Kitaabka Quduuska ah ee lagu matalay Daanyeel iyo Muujintii. Baabuloon, Maadooy iyo Faaris, Giriig, boqortooyooyinkii Seleucid iyo Ptolemaic, boqortooyadii Maxamed, iyo si ka sii muhiimsan wuxuu weyneeyaa boqortooyada Rooma isaga oo aqoonsanaya koritaankii iyo dhicitaankii aan ahayn oo keliya Rooma, laakiin sidoo kale boqortooyooyinkii Rooma bari iyo Rooma galbeed, iyo sidoo kale Maraykanka (nebiga beenta ah), baabtiisnimada (bahalka) iyo Qaramada Midoobay (masduulaagii). Dhammaan koritaannada iyo dhicitaannada boqortooyooyinkan waxay ka marag kacayaan dhaqdhaqaaqyada masduulaagii, bahalkii iyo nebiga beenta ah ee ugu dambayntii dunida keena Armageddoon. Dhaqdhaqaaqaas waxaa lagu matalay lixda aayadood ee ugu dambeeya ee Daanyeel kow iyo toban, bilowga dhaqdhaqaaqaasna waxaa lagu matalay taariikhda qarsoon ee aayadda afartan.

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.

Dagaalkii Nineweh wuxuu bixiyaa barta tixraaca ee nebiyannimada si loo waafajiyo markhaatiyada boqortooyadii Rooma, boqortooyooyinkii Rooma bari iyo galbeed, iyo Rooma baabawi ah, marka loo eego taxanaha dhacdooyinka wakhtiga dhammaadka. Sidaas darteed, dagaalkii Nineweh waa furaha si buuxda u iftiiminaya markhaatiyada nebiyannimo ee kala duwan ee Rooma; oo sida ku xusan aayadda afar iyo tobnaad ee Daanyeel kow iyo tobnaad, waa Rooma tan dejisa muujintii. Furaha isu keenaya khadadkaas waa dagaalkii Nineweh.

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

Maqaalkeenna xiga waxaan ku bilaabi doonnaa inaan isu keenno shantii maqaal ee hore ee ka hadlayay hoogagga ku qoran Muujintii sagaal.