The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which, 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 bring 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.

“Konci” anu ngalambangkeun perang Ninewe dina Wahyu pasal salapan geus digenepan ngaliwatan sajarah anu ngahasilkeun hiji titik balik, anu tangtu waé mémang mangrupa fungsi hiji konci. Kuring negeskeun yén perang Ninewe téh lain ngan ukur konci sajarah anu nandaan bangkitna Islam, tapi ogé mangrupa konci nubuat. Dinamika nubuat tina perang éta ngaluyukeun sakabéh galur karajaan-karajaan dina nubuat Alkitab, sakumaha anu dipedar dina Daniel jeung Wahyu, jeung Daniel pasal sabelas. Ku cara kitu, éta ngamungkinkeun sakabéh karajaan éta méré kasaksian ngeunaan genep ayat pamungkas dina Daniel pasal sabelas, sarta anu leuwih penting—muka méterai sajarah éksternal anu disumputkeun dina ayat opat puluh.

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.

Jeung Kami baris maparin ka maneh konci-konci Karajaan Sawarga; sarta naon baé anu ku maneh dibeungkeut di bumi bakal dibeungkeut di sawarga; jeung naon baé anu ku maneh dileupaskeun di bumi bakal dileupaskeun di sawarga. Mateus 16:19.

The Release and Rise of the Kingdom of Mohammed

Pelepasan jeung Munculna Karajaan Mohammed

The battle of Nineveh in 627 marked the beginning of the last ten years of the Persian power that had been defeated through the stratagem of Rome, accompanied with God’s providential fog. It marked the turning point where Mohammed’s Islamic hordes began 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.

Patempuran Nineveh dina taun 627 nandaan mimiti sapuluh taun pamungkas kakawasaan Pérsia anu geus diéléhkeun ku siasat Roma, dibarengan ku halimun anu aya ku pangaturan Allah. Éta nandaan titik balik nalika gorombolan-gorombolan Islam anu dipingpin ku Mohammed mimiti nanjeur. Éta patempuran ngaleungitkeun hiji panghalang anu saméméhna aya, hiji panghalang anu sacara téoritis bakal tetep aya, upama Roma jeung Pérsia duanana tetep mertahankeun kakuatanana. Duanana henteu mertahankeunana.

Restraint and Release

Nahan Jeung Ngeleupaskeun

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.

Dina gambaran nubuat ngeunaan Islam, urang manggihan nahan jeung ngaleupaskeun Islam ti mimiti pisan bubuka Kitab Suci, nalika Sarah ngayakinkeun Abraham supaya nahan Hagar jeung Ismael.

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.

Sarai ngandika marang Abram, “Pialaku tumiba ing sira; aku wus maringake batur wadonku menyang pangkuanira, lan nalika dheweke weruh yen wis ngandheg, aku dadi kaasor ana ing paningale; muga-muga Pangeran dadi Hakim antaraning aku lan sira.” Nanging Abram ngandika marang Sarai, “Lah, batur wadonmu ana ing tanganmu; lakonana marang dheweke manut sakarepmu.” Lan nalika Sarai tumindak keras marang dheweke, dheweke banjur mlayu saka ngarepe. Purwaning Dumadi 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.

Malah saméméh kajadian éta, alesan Hagar diasupkeun kana narasi profétik téh nyaéta lantaran PANGERAN geus “nahan” Sarah tina ngabogaan anak.

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.

Ayeuna Sarai, pamajikan Abram, teu maparin anak ka anjeunna; sarta anjeunna kagungan saurang babu, urang Mesir, ngaranna Hagar. Saur Sarai ka Abram, “Tingali ayeuna, PANGERAN parantos nahan kuring tina ngalahirkeun; mugi anjeun lebet ka babu kuring; sugan ku dirina kuring tiasa meunang anak.” Jeung Abram nguping kana sora Sarai. Kajadian 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.

“Konci” dina Wahyu salapan anu dipasihkeun ka Muhammad, sarta satuluyna digenepan ku perang Niniwé, ngawakilan dicabutna “pangwates” kana Islam dina titik naon waé dina sajarah nubuat.

“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.

“Malaikat-malaikat keur nahan opat angin, anu dilambangkeun minangka hiji kuda ngamuk anu hayang ngabébaskeun diri sarta ngagujrud nyorang sakuliah beungeut bumi, mawa karuksakan jeung pati dina jalanna.” Manuscript Releases, jilid 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.

“Naék jeung ragrag”-na karajaan Mohammed digambarkeun, lain sakitu minangka hiji naék jeung hiji ragrag, tapi minangka hiji “dileupaskeun” jeung hiji “diteken”. Nalika Islam sacara profétik dileupaskeun, éta dileupaskeun geus digambarkeun ku perang Nineveh.

Only the Woes

Ngan Cilaka-cilakana Wungkul

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 were represented by Odoacer, Genseric, Attila 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.

Tina tujuh tarompét, ngan tarompét-tarompét cilaka Islam anu terus aya sapanjang sajarah minangka hiji kakawasaan anu ajeg ti saprak mimiti diwanohkeun dina sajarah nubuat nepi ka tutupna mangsa rahmat. Opat tarompét munggaran anu ditimpakeun ka Roma Kulon digambarkeun ku Odoacer, Genseric, Attila urang Hun, jeung Alaric, ku kituna ngalambangkeun opat kakawasaan panghukuman anu diatur ku pangersa Allah dina ahir jaman, tapi padananana dina jaman modéren lain turunan langsung tina opat kakawasaan kuno éta. Henteu kitu halna jeung tarompét-tarompét cilaka. Ti saprak Islam asup kana sajarah, galurna terus nyambung langsung ngaliwatan kaayaan dileupaskeun jeung dikekang nepi ka dileupaskeun sagemblengna dina tutupna mangsa rahmat. Dina tarompét-tarompét cilaka, “konci” pikeun ‘ngaleupaskeun’ ditandaan ku perang Nineveh.

Nicomedia and July 27, 1299

Nikomédia jeung 27 Juli 1299

The pioneers correctly identified July 27, 1299, as the starting point 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.

Para panaratas geus leres nangtukeun tanggal 27 Juli 1299 minangka titik awal mangsa saratus lima puluh taun anu lekasan dina tanggal 27 Juli 1449, anu saterusna jadi awal mangsa tilu ratus salapan puluh hiji taun jeung lima belas poé anu lekasan dina tanggal 11 Agustus 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 on 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.

Dina artikel saméméhna, urang geus ngaidéntifikasi pangepungan ka Nicomedia ti taun 1333 nepi ka taun 1337 anu dilaksanakeun ku Sultan Orhan Gazi (putra Osman I, pangadeg Beylik Ottoman), nalika anjeunna ngepung kota Bizantium anu penting, nyaéta Nicomedia. Pangepungan éta mangrupa panutup tina paprangan ngalawan Nicomedia anu geus dimimitian ku ramana, Osman. Mangsa saratus lima puluh taun dina Wahyu bab salapan, ayat sapuluh dimimitian dina tanggal 27 Juli 1299, sarta lantaran éta mangrupa awal hiji nubuat, sajarah anu patali jeung tanggal mimiti éta kudu diperhatikeun. Osman I (pangadeg dinasti Ottoman), anu mangrupa ramana Sultan Orhan Gazi, dina tanggal 27 Juli 1299 ngahontal kameunangan awal anu penting ngalawan Kakaisaran Bizantium dina Patempuran Bapheus, anu lumangsung di wewengkon Nicomedia, deukeut ka kota Nicomedia, hiji ibu kota anu kacida pentingna dina sajarah Romawi jeung Bizantium mangsa awal.

Father and Son

Rama jeung Putra

On 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.

Dina 27 Juli 1299, pasukan Osman ngéléhkeun hiji pasukan Bizantium anu dipingpin ku gubernur satempat. Patempuran éta dianggap minangka salah sahiji kasuksésan militér mandiri Osman anu munggaran tur gedé sanggeus anjeunna mimiti ngukuhkeun kakawasaan di Bithynia (Anatolia beulah kalér-kulon). Éta nandaan hiji léngkah penting dina prosés robahna beylik Turki anu leutik (kapangéranan kasukuan) jadi kakuatan anu keur nanjak, anu ahirna bakal nangtang sarta nalukkeun wewengkon-wewengkon Bizantium. Tanggal éta nandaan mimitina hiji mangsa mekarna Islam anu ahirna ngabalukarkeun ngadegna Kakaisaran Ottoman nalika ragragna Konstantinopel dina taun 1453. Osman ngagunakeun para prajurit ghazi (pasukan panyerang di tapel wates anu didorong ku motivasi Islam), sarta ti dinya dimimitian prosés ngawangun para prajurit ghazi di tapel wates jadi angkatan perang anu strukturna leuwih teratur, anu mekar laun-laun dina mangsa Osman sarta saterusna dina mangsa putrana, Orhan. Salah sahiji unsur penting séjénna tina warisan Osman nyaéta yén éta warisan ngamungkinkeun Islam pikeun tetep ngawasa harta milik, béda jeung cara perang para prajurit ghazi, anu ku taktik serang-tuluy-mundur maranéhna anu henteu teratur, maranéhna ngan ukur meunang barang rampasan tina kameunanganana, tapi henteu kungsi meunang wewengkon.

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.

Tanggal 27 Juli 1299, Osman ngamimitian hiji kampanye di wewengkon Nikomedia, sarta tilu puluh opat taun ti harita putrana ngamimitian hiji pangepungan salila opat taun ka kota ibukota, Nikomedia. Bapana dina awalna sarta putrana dina ahirna. Perang dimimitian ngalawan wewengkon anu dilambangkeun minangka Nikomedia sarta dipungkas ku direbutna Nikomedia, kota ibukota tina wewengkon éta, Nikomedia. Ti taun 1299 nepi ka 1337 mangrupa hiji mangsa tilu puluh dalapan taun, sarta sacara profétis angka “tilu puluh dalapan” ngalambangkeun hiji gugah nangtung.

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.

Ayeuna hudang, ceuk Kami, tuluy meuntas ka walungan Zered. Tuluy kami meuntas ka walungan Zered. Jeung mangsa ti saprak kami indit ti Kadeshbarnea nepi ka kami geus meuntas walungan Zered, nya éta tilu puluh dalapan taun; nepi ka sakumna turunan jalma-jalma perang tumpur béak ti antara pasukan, sakumaha PANGERAN geus sumpah ka maranéhna. Deuteronomy 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 (Orhan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Satus lima puluh taun ti 27 Juli 1299 nepi ka 27 Juli 1449 ngagambarkeun mangsa anu nyababkeun ngadegna Kakaisaran Ottoman tina cilaka kadua dina Wahyu pasal salapan. Tilu puluh dalapan taun panaklukan Nicomedia anu lumangsung sacara bertahap dimimitian ku hiji bapa (Osman) sarta dipungkas ku putrana (Orhan). Mangsa éta ngagambarkeun léngkah munggaran tina naékna anu lumangsung sacara bertahap, ti hiji kapangeranan suku nepi ka jadi hiji kakaisaran.

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.

Mangsa saratus lima puluh taun ti tanggal 27 Juli 1299 nepi ka tanggal 27 Juli 1449 ngawengku pangepungan salila opat taun anu nandaan ahir mangsa tilu puluh dalapan taun. Panaklukan Nicomedia dimimitian ku Osman, sang bapa, sarta diréngsékeun ku pangepungan salila opat taun ti taun 1333 nepi ka taun 1337—pangepungan anu dilaksanakeun ku putra Osman.

When the one hundred and fifty years ended on July 27, 1449, the Byzantine 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 later in 1453, 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.

Nalika mangsa saratus lima puluh taun lekasan dina tanggal 27 Juli 1449, kaisar Bizantium Konstantinus kasabelas, atawa Konstantinus pamungkas ti Romawi Wétan, ménta idin ka urang Turki pikeun naék tahta. Ti tanggal éta nepi ka ditaklukkeunana Konstantinopel, lilana opat taun. Opat taun éta lekasan ku pangepungan Konstantinopel, sarta Konstantinus pamungkas maot dina éta pangepungan. Bangkitna Islam digambarkeun ku tilu puluh dalapan taun munggaran tina nubuat ngeunaan mangsa saratus lima puluh taun, anu ngahontal puncakna dina pangepungan salila opat taun. Nalika mangsa saratus lima puluh taun éta lekasan, Islam geus bangkit nepi ka tahap nalika Romawi Wétan direndahkeun ku kakuatan anu harita dipiboga ku urang Turki. Opat taun sanggeus panghinaan dina tanggal 27 Juli 1449 éta, nyaéta dina taun 1453, Konstantinopel direbut ku jalan pangepungan. Ahir tilu puluh dalapan taun munggaran ditandaan ku hiji pangepungan, sarta ngadegna Kakaisaran Ottoman ditandaan ku hiji pangepungan.

38 and 40

38 jeung 40

The number thirty-eight as a symbol as set forth by Moses in Deuteronomy represents 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 in 1331, thirty years later, his son took the capital city, named Nicaea, a former Roman capital city.

Angka tilu puluh dalapan minangka lambang, sakumaha anu dipedar ku Musa dina kitab Ulangan, ngagambarkeun tilu puluh dalapan taun pamungkas tina hukuman pangumbaraan di gurun keusik salila opat puluh taun. Ku sabab éta, angka tilu puluh dalapan, minangka lambang, aya patalina jeung angka opat puluh. Osman ngarebut wewengkon Nicomedia dina tanggal 27 Juli 1299, sarta tilu puluh dalapan taun ti harita putrana ngarebut ibu kota wewengkon éta. Wewengkon éta jeung ibu kotana duanana dingaranan Nicomedia. Para ahli sajarah ngaidéntifikasi perang ieu minangka léngkah kahiji tina ‘dua’ léngkah anu nandaan mimiti pisan bangkitna Kakaisaran Ottoman. Léngkah kadua anu dicirian dina sajarah nyaéta perang Nicaea dina taun 1301. Di dinya, bapana, Osman, ngarebut wewengkon anu disebut Nicaea, sarta dina taun 1331, tilu puluh taun ti harita, putrana ngarebut ibu kota anu dingaranan Nicaea, urut ibu kota Romawi.

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 are 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.

Dina patalina jeung taun 1299 sarta patempuran Nicomedia minangka léngkah kahiji tina dua léngkah, léngkah kadua lumangsung dua taun ti harita, dina taun 1301. Taun 1299 mangrupa lambang tilu puluh dalapan, sarta dua taun ti harita (opat puluh), wewengkon Nicaea direbut ku sang bapa. Patalina angka tilu puluh dalapan jeung opat puluh dina hudangna bangsa Israel kuna pikeun ngarebut tanah anu dijangjikeun kagambarkeun dina tanggal 27 Juli 1299 sarta taun 1301. Dua léngkah munggaran dina hudangna Islam éta ditandaan ku kampanye-kampanye militér anu dimimitian ku sang bapa nalukkeun wewengkon éta sarta dipungkas ku sang anak nalukkeun ibu kota wewengkon éta. Nalika dua ibu kota éta ragrag, duanana ragrag dina mangsa pangepungan. Duanana kungsi jadi ibu kota Romawi Wétan.

July 27, 1299, and 1301 reach their conclusion on August 11, 1840, representing 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 were the years 1838 and 1840.

Tanggal 27 Juli 1299 jeung taun 1301 ngahontal pungkasanana dina tanggal 11 Agustus 1840, ngagambarkeun sajarah taun 1838, nalika Litch mimiti medalkeun pamadegan jeung ramalanana ngeunaan nubuat tilu ratus salapan puluh hiji taun jeung lima belas poé anu ahirna bakal laksana dina tanggal 11 Agustus 1840. Dua léngkah bangkitna kaum Millerit nyaéta taun 1838 jeung 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.

“Dina taun 1840 aya deui hiji kacumponan nubuat anu kacida matak narik perhatian balarea. Dua taun saméméhna, Josiah Litch, salah saurang palayan utama anu ngawawarkeun Kadatangan Kadua, medalkeun hiji panalungtikan ngeunaan Wahyu 9, anu ngaramalkeun ragragna Kakaisaran Ottoman. Numutkeun kana itungan anjeunna, kakawasaan ieu bakal dijungkirbalikkeun ‘dina Masehi 1840, dina hiji waktu dina bulan Agustus;’ sarta ngan sababaraha poé saméméh éta kajadian kacumponan anjeunna nulis kieu: ‘Lamun mangsa kahiji, 150 taun, dianggap geus kacumponan pisan saméméh Deacozes naék kana tahta ku idin urang Turki, sarta yén 391 taun, lima belas poé, dimimitian dina panutupan mangsa kahiji, éta bakal tamat dina tanggal 11 Agustus 1840, nalika kakawasaan Ottoman di Konstantinopel bisa diarep-arep bakal dipatahkeun. Jeung ieu, kuring yakin, bakal kabuktian enya kieu kajadianana.’—Josiah Litch, dina Signs of the Times, and Expositor of Prophecy, 1 Agustus 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.

“Dina waktu anu pas sakumaha geus ditangtukeun, Turki, ngaliwatan para dutana, narima panangtayungan ti kakawasaan-kakawasaan sekutu Éropa, sahingga nempatkeun dirina dina pangawasan bangsa-bangsa Kristen. Kajadian éta ngeusi pisan kana ramalan éta. Nalika hal éta jadi kanyahoan, jalma réa jadi yakin kana benerna prinsip-prinsip tafsir nubuat anu dianut ku Miller jeung ku para réréncanganana, sarta hiji dorongan anu luar biasa dipasihkeun ka gerakan kadatangan. Jalma-jalma anu boga élmu jeung kalungguhan ngahiji jeung Miller, boh dina ngawawarkeun boh dina medalkeun pandangan-pandanganana, sarta ti taun 1840 nepi ka 1844 pagawean éta gancang sumebar.” 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.

Ramalan ’38 ku Litch jeung visi-na nu geus dibenerkeun ngeunaan ’40 ngawengku pernyataan panungtungna, nu ditulisna dina tanggal 1 Agustus, sapuluh poé saméméh ramalan nu geus dibenerkeun éta. Nya éta panggenepan ramalan éta nu ngayakinkeun dunya ngeunaan benerna métodologi nubuat Alkitab nu leres. Tilupuluh dalapan taun nu nandaan hudangna Israil baheula ngawengku dua taun ti saprak pameuntasan Laut Beureum nepi ka pambarontakan kahiji di Kades.

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.

Sabab sakabeh jelema éta, anu geus ningali kamulyaan Kami jeung mujijat-mujijat Kami, anu ku Kami dipigawe di Mesir jeung di padang gurun, sarta ayeuna geus nyoba ka Kami ieu sapuluh kali, jeung henteu ngadéngékeun kana sora Kami; tangtu maranéhna moal ningali tanah anu ku Kami geus disumpahkeun ka karuhun-karuhunna, jeung teu saurang ogé ti antara maranéhna anu nganyenyeri ka Kami bakal ningali éta. Bilangan 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.

Pemberontakan éta diidentifikasi minangka nu pamungkas tina sapuluh ujian. Mangsa pangujian salila dua taun anu ngawengku sapuluh ujian, ditambahan ku tilu puluh dalapan taun di padang gurun, ngalambangkeun taun 1838 jeung 1840, sarta dina taun 1840 aya hiji mangsa sapuluh poé.

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.

Titik awal naékna Islam kalawan Osman dina 27 Juli 1299 ngamimitian hiji mangsa tilu puluh dalapan taun anu ditungtungan ku hiji pangepungan salila opat taun dina 1337. Tanggal 27 Juli 1299 mangrupikeun léngkah kahiji tina dua léngkah anu ku para ahli sajarah diidéntifikasi minangka titik awal naékna Kakaisaran Ottoman, sarta léngkah kadua nyaéta 1301. Dua léngkah dina perang Nicomedia jeung Nicaea dina 1299 jeung 1301 nyarupakeun 1838 jeung 1840. Mimiti nubuat ngagambarkeun tungtungna.

Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capital in 330, remaining so 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 jeung Nicaea duanana kungsi jadi ibu kota Romawi Wétan pikeun sawatara waktu dina sajarahna masing-masing. Tangtu waé, Constantinople ahirna jadi ibu kota Romawi Wétan dina taun 330, sarta tetep kitu nepi ka taun 1453. Nicomedia jeung Nicaea jadi pralambang ragragna Constantinople; katiluna ragrag alatan pangepungan ku Islam anu nandaan ahir tina hiji kampanye militér, anu dina éta kampanye Islam mimitina ngawasa wewengkonna, tuluy ngarebut ibu kotana.

The first siege of four years from 1333 unto 1337 represents the four years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years and 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 July 27, 1299, and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers are represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.

Pangepungan kahiji anu lilana opat taun ti taun 1333 nepi ka taun 1337 ngagambarkeun opat taun ti taun 1449 nepi ka taun 1453, nalika nubuat éta lekasan. Tilu ratus salapan puluh hiji taun jeung lima welas poé ti harita, Islam dikekang nalika kaum Millerit ‘bangkit’ di handapeun kakawasaan nubuat anu dilambangkeun dina ciri-ciri ‘tilu puluh dalapan jeung opat puluh’, sakumaha anu digambarkeun dina sajarah alfa tanggal 27 Juli 1299 jeung 27 Juli 1449. Bangkitna Islam jeung bangkitna para utusan Allah dina ahir jaman digambarkeun dina hiji lambang numerik anu diwangun ku hubungan numerik antara 38 jeung 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.

Dina Ezekiel tilu puluh tujuh, Islam teh nya éta amanat angin ti wetan anu ditiupkeun ka tulang-tulang garing nu paéh supaya maranéhna nangtung jadi hiji pasukan anu perkasa. Nalika amanat Ezekiel sumping, mimiti aya gugah nangtung, sakumaha kajadian dina sajarah Millerite taun 1838 jeung 1840. Amanat éta sumping dina 9/11, jeung dina hukum Minggu anu bakal geura datang, tulang-tulang éta nangtung jadi hiji pasukan anu perkasa. Diangkatna pasukan Allah minangka garéja anu unggul dina poé-poé panungtungan ditipikeun ku 1838 jeung 1840. Ti 9/11 nepi ka hukum Minggu ditipikeun ku 1840 nepi ka 1844, tapi éta ogé ngetipikeun mangsa ti 31 Désémber 2023 nepi ka fireballs of Nashville.

Eastern Rome

Roma Wétan

The period from the division of the empire by Constantine the first (the Great) unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299, includes a 38-year period and ends with a 4-year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).

Mangsa ti mimiti dibagina kakaisaran ku Constantine kahiji (Anu Agung) nepi ka Constantine pamungkas ngagambarkeun sajarah nubuat Roma Wétan. Ku kituna, mangsa nubuat éta ditandaan ku hiji bapa jeung hiji putra dina harti nubuat atawa simbolis, sakumaha anu digambarkeun ku ngaran maranéhna, sanajan henteu aya hubungan getih dina garis katurunan langsung antara Constantine Anu Agung jeung Constantine kasabelas. Constantine kahiji jeung Constantine pamungkas ogé digambarkeun sacara nubuat minangka lambang alfa jeung oméga, sarta bapa (alfa) milih Constantinople jadi ibu kota, ari putra (oméga) maot dina pangepungan nalika Constantinople henteu deui jadi ibu kota. Mangsa nubuat Roma Wétan ditandaan ku Constantine kahiji jeung Constantine pamungkas. Mangsa 150 taun anu dimimitian dina tanggal 27 Juli 1299 ngawengku mangsa 38 taun sarta dipungkas ku pangepungan salila 4 taun. Pangepungan éta ngalambangkeun mangsa taun 1449 nepi ka 1453. Kampanye militér Nicomedia dimimitian ku ditaklukkeunana hiji wewengkon sarta dipungkas ku ditaklukkeunana ibu kota wewengkon éta. Sakumaha halna jeung Constantine kahiji jeung Constantine pamungkas, panaklukan Nicomedia dimimitian ku hiji bapa (anu kahiji) sarta dipungkas ku hiji putra (anu pamungkas).

Four years

Opat taun

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.

Hiji pangepungan salila opat taun dina mangsa awal tina saratus lima puluh taun anu ngantunkeun ka opat taun ti panghinakeun Constantine anu pamungkas dina taun 1449 nepi ka taun 1453 nalika Konstantinopel dikepung sarta rubuh. Nubuat waktu ngeunaan cilaka anu kadua, anu ngagambarkeun tilu ratus salapan puluh hiji taun jeung lima belas poé, dimimitian dina 27 Juli 1449 sarta réngsé dina 11 Agustus 1840. Tanggal éta nandaan mimiti hiji mangsa opat taun anu ku Sister White disebut minangka hiji pintonan anu mulya tina kakawasaan Allah.

“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.

“Malaikat anu ngahiji dina ngumumkeun amanat malaikat katilu téh baris nyaangan sakuliah bumi ku kamulyaan-Na. Di dieu dinubuatkeun hiji pagawéan anu jangkauan-na saalam dunya sarta kakawasaanana luar biasa. Gerakan Advent taun 1840–44 téh mangrupa panyingkab anu mulya tina kakawasaan Allah; amanat malaikat kahiji dibawa ka unggal pos misi di sakuliah dunya, sarta di sawatara nagara aya minat kaagamaan anu panggedéna anu kungsi kasaksian di tanah mana waé ti saprak Réformasi abad ka genep belas; tapi ieu kabéh bakal kaliwatan ku gerakan anu perkasa dina panungtungan pangéling malaikat katilu.” 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.

Islam ditahan dina 11 Agustus 1840, sarta aya hiji mangsa opat taun anu saluyu boh jeung curahan Roh Suci dina Pentecost, boh jeung turunna malaikat anu gagah dina Wahyu dalapan welas, nalika “gedong-gedong badag” di New York katempuhan ku Islam tina cilaka katilu dina 9/11. 9/11 nandaan mimiti mangsa panyegelan saratus opat puluh opat rébu. Panyegelan téh mangsa waktu, sarta ahir mangsa panyegelan miboga ciri-ciri anu sarua jeung awal mangsa éta. Nalika Kristus turun dina 9/11, Anjeunna jadi perlambang Mikael turun pikeun ngahirupkeun deui dua saksi dina 31 Désémber 2023, nalika mangsa pamungkas panyegelan dimimitian.

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, “no longer.”

Konci anu mangrupa perang Niniwé ngagambarkeun rupa-rupa pelepasan Islam, anu bakal ngagulingkeun Roma wétan dina taun 1453. Dina saratus lima puluh taun tina “lima bulan” dina ayat sapuluh, boh awalna boh ahirna ngamuat hiji mangsa opat taun. Dua mangsa opat taun éta nyambung jeung panutup tilu ratus salapan puluh hiji taun jeung lima belas poé, anu nandaan hiji mangsa opat taun ti 1840 nepi ka 1844 nalika Kristus bakal nyaangan “sakuliah bumi ku kamulyaan-Na.” Dina taun 1844, waktu nubuat eureun diterapkeun, sabab waktu bakal “euweuh deui.”

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.

Jeung sumpah demi Anjeunna anu hirup salalanggengna, anu nyiptakeun langit jeung sagala nu aya di jerona, jeung bumi jeung sagala nu aya di jerona, jeung laut jeung sagala nu aya di jerona, yén waktu moal aya deui. Wahyu 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 nepi ka 1337, 1449 nepi ka 1453, 1840 nepi ka 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.

Tiluan tilu jejer mangsa opat taun éta sarua sajajarna jeung mangsa panyanggian ti 9/11 nepi ka hukum Minggu, sarta éta ogé sajajar jeung fraktal ti 9/11 nepi ka hukum Minggu anu digambarkeun ti 31 Désémber 2023 nepi ka Islam dileupaskeun deui pikeun nganteurkeun bola-bola seuneu ka Nashville.

The prophetic fractal of December 31, 2023, to the fireballs of Nashville has 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.”

Fraktal nubuat ti 31 Désémber 2023 nepi ka bal-bal seuneu di Nashville geus digambarkeun sacara tipologis ku tilu période nubuat anu masing-masing lilana opat taun, anu kabéhanana saluyu jeung mangsa panyegelan ti 9/11 nepi ka undang-undang poé Minggu. Ku kituna, opat saksi ngaidéntifikasi sajarah ti 31 Désémber 2023 nepi ka serangan Nashville, sarta patempuran di Nineveh téh anu jadi “konci” pikeun unggal saksi éta. 1333, 1449, 1840 jeung 9/11 kabéhanana mangrupa titik balik—“konci-konci.”

“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.

“Aya palajaran anu kudu dicokot tina sajarah jaman baheula; sarta perhatian diarahkeun ka ieu, sangkan sakumna ngartos yén Allah damel dina jalur anu sarua ayeuna kénéh sakumaha Anjeunna salawasna parantos lakukeun. Panangan-Na katémbong dina padamelan-Na jeung di antara bangsa-bangsa ayeuna, sarua kénéh jeung sakumaha parantos lumangsung ti saprak Injil mimiti dimaklumkeun ka Adam di Eden.

“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.

“Aya mangsa-mangsa anu jadi titik balik dina sajarah bangsa-bangsa jeung garéja. Dina pangersa Allah, nalika rupa-rupa krisis ieu datang, cahaya pikeun mangsa éta dipasihkeun. Lamun éta ditarima, aya kamajuan rohani; lamun ditolak, kamunduran rohani jeung karamna iman bakal nuturkeun. Gusti dina Firman-Na geus muka écés pagawéan agrésif Injil sakumaha éta geus dilaksanakeun dina mangsa katukang, sarta bakal lumangsung dina mangsa nu bakal datang, nepi ka pasalia pamungkas, nalika agénsi-agénsi satanis baris ngalakukeun gerakan ahirna anu matak ngahérankeun.” Bible Echo, August 26, 1895.

Nicomedia

Nikomedia

After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years, a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquerings included a siege.

Sanggeus jadi kaisar dina taun 284, dina taun 293 Diocletian milih Nicomedia minangka ibu kota Kakaisaran Romawi beulah wétan nalika anjeunna sacara hukum ngabagi kakaisaran éta jadi Wétan jeung Kulon sarta ngadegkeun sistem Tétrarki. Nicomedia jadi ibu kota administratif jeung militér utama di Wétan salila sababaraha dasawarsa. Constantine anu Agung ngagunakeun éta kota minangka pangkalan saméméh mutuskeun pikeun ngawangun ibu kota anyar di Byzantium anu teu jauh ti dinya (anu ku anjeunna diganti ngaranna jadi Constantinople dina taun 330). Malah sanggeus Constantinople jadi ibu kota utama, Nicomedia tetep jadi puseur régional anu penting, kalayan perenah anu stratégis di basisir wétan Laut Marmara. Ku kituna, sanajan lain ibu kota permanén saperti Roma atawa Constantinople, Nicomedia sacara resmi ditetepkeun minangka ibu kota wétan dina mangsa transisi anu penting dina sajarah Romawi. Dina awal mangsa saratus lima puluh taun éta, hiji ibu kota Romawi Wétan ditaklukkeun, sarta dina ahir éta mangsa hiji ibu kota Romawi Wétan ditaklukkeun. Dina duanana panaklukan éta lumangsung pangepungan.

Diocletian

Dioklésianus

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 (Augustus) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.

Kaisar Diocletian sacara resmi netepkeun Nicomedia minangka ibu kota beulah wétan Kakaisaran Romawi nalika anjeunna nerapkeun sistem Tétrarki dina taun 293. Sistem Tétrarki diwangun ku babagian kakaisaran beulah kulon jeung beulah wétan, anu masing-masing miboga hiji kaisar sénior (Augustus) jeung hiji kaisar yunior (Caesar), sahingga jumlah kaisar téh jadi opat, sakumaha anu digambarkeun ku kecap ‘tétrarki’.

Alpha and Omega

Alfa jeung Omega

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

Diocletian teh lambang omega pikeun garéja Smyrna, sarta Nero teh lambang alpha. Constantine the Great teh lambang alpha pikeun garéja Pergamos, sarta Justinian teh lambang 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.

Pamecahan Roma sacara “sah” kana beulah wétan jeung kulon (anu henteu lila lumangsungna) dilaksanakeun ku Diocletian, sedengkeun pamecahan Roma sacara nubuat kana beulah wétan jeung kulon dilaksanakeun ku Constantine. Dina mangsa sajarah garéja simbolis kadua tina panganiayaan, anu diwakilan ku Smyrna, Roma sacara sah dipisahkeun kana beulah wétan jeung kulon, sarta dina sajarah garéja simbolis katilu tina kompromi, anu diwakilan ku Pergamos, Roma sacara nubuat dipisahkeun kana beulah wétan jeung kulon. Taun 293 nyaéta alfa, sarta taun 330 nyaéta omega, sareng dina tanggal 11 Méi 330, Constantine Agung ngaresmikeun Konstantinopel minangka ibu kota Kakaisaran.

The legal division by Diocletian in 293 fell apart through civil war that followed until the Edict of Milan in the year 313. When the Edict of Milan was issued, legalizing Christianity and effectively ending the Tetrarchy, the system of four coordinated rulers 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.

Pamérangan sacara hukum anu dilakukeun ku Diocletian dina taun 293 runtuh balukar tina perang sadulur anu lumangsung saterusna nepi ka dikaluarkeunana Édik Milan dina taun 313. Nalika Édik Milan, anu ngajadikeun agama Kristen sah sacara hukum sarta sacara éféktif mungkas Tétrarki, dikaluarkeun, sistem opat pangawasa anu silih koordinasi téh runtuh jadi parebutan kakawasaan antara dua kakuatan utama (Constantine di Kulon jeung Licinius di Wétan). Pamérangan sacara hukum, anu nganteur kana karuntuhan, ngagambarkeun mangsa dua puluh taun ti hiji pamérangan ka pamérangan séjénna, sarta dua pamérangan éta duanana nyababkeun runtuhna sistem.

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 the last persecution ends with the burning of Rome.

Gereja Smirna dimimitian ku Nero dina taun 64, nalika seuneu gedé di Roma dipaké ku Nero pikeun nganiaya urang Kristen, anu ku Nero dituduh minangka nu ngamimitian éta seuneu. Nero nandaan awal panganiayaan sarta ngalambangkeun panganiayaan pamungkas dina poé-poé panungtungan. Panganiayaan pamungkas éta lumangsung nepi ka panutupan mangsa kasempetan, nalika kakawasaan kapapaan ngahontal tungtungna kalayan taya saurang ogé nu nulungan. Ku kituna, mangsa panganiayaan anu kahiji dimimitian ku kadurukna Roma, jeung panganiayaan anu pamungkas dipungkas ku kadurukna Roma.

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

Jeung sapuluh tanduk anu ku maneh katingali dina sato galak éta, maranéhna bakal ngabencian ka éta awéwé lacur, jeung bakal ngajadikeun dirina taya naon-naonna jeung taranjang, sarta bakal ngadahar dagingna, jeung ngaduruk dirina ku seuneu. Wahyu 17:16.

The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, whom 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.

Jamaah Smyrna dimimitian dina jaman Nero taun 64, nalika kahuruan gedé di Roma dimangpaatkeun ku Nero pikeun nganiaya urang Kristen, anu ku Nero dituduh geus nyulut éta kahuruan. Dua ratus lima puluh taun ti harita, éta mangsa dipungkas dina taun 313 ku Édik Milan. Éta “édik” téh jadi panutup mangsa dua puluh taun anu dimimitian ku pambagian sacara hukum anu dilakukeun ku Diocletian, sarta ogé jadi tungtung mangsa dua ratus lima puluh taun Smyrna anu dimimitian dina jaman Nero. Dua ratus lima puluh taun panganiayaan anu dilambangkeun ku jamaah Smyrna jeung Nero ngawengku sapuluh taun panganiayaan anu pangparna, anu ditimbulkeun ku Diocletian. Sapuluh taun panganiayaan éta téh satengah panungtung tina mangsa dua puluh taun Diocletian, anu dimimitian ku pambagian kakaisaran sacara hukum ku anjeunna dina taun 293. Ti saprak kakaisaran dibagi sacara hukum jadi bagian wétan jeung kulon ku Diocletian dina taun 293, dimimitian hiji mangsa dua puluh taun anu diwangun ku dua mangsa anu masing-masing lilana sapuluh taun.

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 24, 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 sacara hukum ngabagi kakaisaran jadi bagian wétan jeung bagian kulon, ku kituna jadi pralambang pamisahan profétis anu diwujudkeun ku Constantine. Pamisahan ku Diocletian téh ngawengku wétan jeung kulon, tapi susunanana diwangun ku dua pangawasa di wétan jeung dua pangawasa di kulon. Hiji pangawasa utama jeung hiji pangawasa kadua pikeun unggal wewengkon. Dina tanggal 24 Pébruari 303, Diocletian ngaluarkeun anu munggaran tina sababaraha ‘édik’ ngalawan umat Kristen, anu nandaan mimiti Panganiayaan Gedé (ogé disebut Panganiayaan Diocletian), nyaéta panganiayaan ka umat Kristen anu pangbeuratna jeung panglegana di Kakaisaran Romawi.

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 2:8–11.

Jeung ka malaikat jamaah di Smirna tuliskeun; Kieu timbalan Nu Mimiti jeung Nu Pamungkas, anu geus pupus sarta hirup deui; Kami nyaho kana pagawéan hidep, jeung kasangsaraan, jeung kamiskinan hidep, (tapi hidep téh beunghar) sarta Kami nyaho kana panghujatan jalma-jalma anu ngaku urang Yahudi, padahal lain, tapi mangrupakeun sinagoga Sétan. Ulah sieun ku kasangsaraan naon waé anu bakal karandapan ku hidep: geura titénan, Iblis bakal ngalungkeun sawatara urang ti antara hidep saréréa ka jero panjara, sangkan hidep saréréa diuji; sarta hidep saréréa bakal ngalaman kasangsaraan salila sapuluh poé: sing satia nepi ka maot, sarta Kami bakal maparin ka hidep makuta kahirupan. Sing saha anu boga ceuli, sing ngadéngékeun naon anu didawuhkeun ku Roh ka jamaah-jamaah; sing saha anu unggul moal dicilakakeun ku maot anu kadua. Wahyu 2:8–11.

The Great Persecution continued under Diocletian’s 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 west and Licinius of the east. 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 helping 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.

Panganiayaan Gedé terus lumangsung dina kakawasaan para panerus Diocletian (utamana Galerius) nepi ka taun 313, nalika panganiayaan éta dipungkas ku Édik Milan. Nero mangrupa lambang alfa tina panganiayaan anu jadi pralambang pikeun Diocletian minangka panganiayaan oméga dina mangsa nubuat anu diwakilan ku jamaah Smyrna. Panganiayaan éta dipungkas ku hiji perkawinan pulitik sarta hiji perjangjian antara Constantine ti beulah kulon jeung Licinius ti beulah wétan. Dina bulan Pébruari taun 313, Constantine jeung Licinius ngayakeun pasamoan di Milan sarta ngaluarkeun Édik Milan, anu méré toléransi agama ka urang Kristen (jeung nu séjénna) di sakuliah kakaisaran. Pikeun ngukuhkeun aliansi pulitik maranéhna, Licinius nikah ka Constantia (dulur awéwé Constantine anu ngan sabapa atawa ngan saindung) nalika atawa kira-kira dina waktu pasamoan éta. Perkawinan ieu mangrupa aliansi pulitik anu has Romawi—ngukuhkeun kasapukan antara dua kaisar éta sarta mantuan sangkan kakaisaran jadi stabil pikeun saheulaanan sanggeus perang sadulur mangtaun-taun. Aliansi éta henteu tahan lila. Constantine jeung Licinius saterusna silih perang, sarta Constantine ngéléhkeun Licinius dina taun 324, tuluy jadi pangawasa tunggal.

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 overall period, Diocletian's persecution fulfilled Revelation’s “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.

Ti Nero nepi ka Constantine, mangsa nubuat Smyrna anu lilana dua ratus lima puluh taun téh geus kacumponan, sarta dina taun 313 dimimitian mangsa jamaah Pergamos, jamaah kompromi, anu dipungkas ku jamaah Thyatira dina taun 538. Dua ratus lima puluh taun Smyrna téh ngagambarkeun mangsa panganiayaan, sarta dina ahir sakabéh mangsa éta, panganiayaan ku Diocletian nyumponan “sapuluh poé” (sapuluh taun) dina Kitab Wahyu, anu dina éta hal mangsa panganiayaan anu pangrongkahna ngagambarkeun hiji fraktal tina sakabéh mangsa éta. Sapuluh taun téh mangrupa fraktal tina dua ratus lima puluh taun. Sapuluh taun éta ngagambarkeun oméga tina panganiayaan ku Nero, sarta dina ahir éta sapuluh taun lumangsung pamisahan oméga kakaisaran jadi wétan jeung kulon.

Marriage and Divorce

Nikah jeung Talak

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 east and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.

Smyrna dimimitian dina mangsa dibakarkeunana Roma dina taun 64 jeung dipungkas dua ratus lima puluh taun ti harita, dina taun 313, ku Edict of Milan jeung ku perkawinan pulitik antara wétan jeung kulon. Fraktal sapuluh taun panganiayaan dimimitian dina taun 303 jeung dipungkas dina taun 313 ku Edict of Milan jeung ku perkawinan pulitik antara wétan jeung kulon. Dua puluh taun anu dimimitian ku pamisahan légal antara wétan jeung kulon dina taun 293 ku Diocletian dipungkas dina taun 313 ku perkawinan pulitik antara wétan jeung kulon. Pajangjian perkawinan taun 313 antara wétan jeung kulon dipungkas ku cerai dina taun 324, nalika Constantine ngéléhkeun Licinius ti wétan sarta jadi pangawasa tunggal Roma. Cerai profétis taun 324 lumangsung tilu taun sanggeus hukum Minggu anu kahiji dina taun 321.

The seventeen years from 313 unto 330 identify 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.

Mangsa tujuh belas taun ti taun 313 nepi ka taun 330 nandaan hiji perkawinan pulitik, ahir panganiayaan anu dilambangkeun ku Smyrna jeung Nero, sarta awal garéja anu ngalakukeun kompromi, anu dilambangkeun ku Pergamos. Awal Pergamos dina taun 313, nalika perkawinan éta lumangsung, disusul ku awal panganiayaan anu dimimitian dina waktu ditetepkeunana undang-undang poé Minggu munggaran dina taun 321. Ieu disusul ku pepegatan sacara nubuat dina taun 324, anu ngahijikeun wétan jeung kulon jadi hiji kakaisaran dina kakawasaan Constantine. Genep taun ti harita, dina taun 330, pamisahan jadi wétan jeung kulon diulang deui sacara nubuat. Mangsa tujuh belas taun éta ngagambarkeun mangsa alfa garéja Pergamos anu bakal lumangsung nepi ka garéja Thyatira muncul dina sajarah nubuat dina taun 538. Mangsa alfa éta bakal ngagambarkeun hiji sajarah oméga dina ahir mangsa ti taun 330 nepi ka taun 538. Sajarah oméga Pergamos ngagambarkeun mangsa taun 496, 508, jeung 533.

Seventeen Years

Tujuh Belas Taun

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 457 BC, the starting point of the 2300 years of Daniel eight and verse fourteen, which 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.

Ptolemaios dina perang Raphia maréntah salila “tujuh welas taun,” sarta aya “tujuh welas taun” antara perang Raphia jeung perang Panium. Éta tujuh welas taun sacara lambang saluyu jeung tujuh welas taun ti 313 nepi ka 330. Dua ratus lima puluh taun Smyrna milik Nero ngarah ka tujuh welas taun kahiji garéja Pergamos, sarta nyambung jeung dua ratus lima puluh taun anu dimimitian dina dekrit katilu taun 457 SM, titik awal 2300 taun dina Daniel dalapan ayat opat welas, anu jadi dasar jeung tihang puseur Adventisme. Dua saksi salila dua ratus lima puluh taun saluyu jeung dua ratus lima puluh taun karajaan kagenep dina nubuat Kitab Suci anu dimimitian taun 1776 sarta réngsé taun ieu dina 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.”

Para panaratas Adventisme henteu ningali atawa ngarti kana tujuh belas taun ti 313 nepi ka 330, sabab dina taun 1844 maranéhna can acan ngarti kana perkara Sabat poé katujuh atawa poé panonpoé. Sanajan kitu, maranéhna ngakuan saratus lima puluh taun dina ayat sapuluh tina Wahyu salapan, sarta éta jadi titik awal hiji mangsa anu ngarah kana tilu ratus salapan puluh hiji taun jeung lima belas poé anu réngsé dina 11 Agustus 1840. Pangarti éta ngahasilkeun hiji “manifestation of the power of God” anu perkasa.

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.

Para panaratas henteu mikawanoh ayana mangsa kadua anu lilana saratus lima puluh taun dina Wahyu bab salapan. Pamahaman dasar maranéhna mangrupa tatapakan pikeun diwangunna “cahaya anyar” tina Wahyu bab salapan. Éta cahaya kaungkab ku “konci” tina patempuran Niniwe. Éta “konci” ngamungkinkeun jalma anu diajar nubuat pikeun mikawanoh sakabéh karajaan dina nubuat Alkitab anu digambarkeun dina kitab Daniél jeung Wahyu: Babul, Média-Pérsia, Yunani, kakaisaran Séléukid jeung Ptolemaik, karajaan Muhammad; sarta anu leuwih penting deui, éta konci leuwih nonjolkeun kakaisaran Roma ku ngaidéntifikasi bangkitna jeung runtuhna lain ngan Roma, tapi ogé karajaan-karajaan Roma wétan jeung kulon, kitu deui Amérika Sarikat (nabi palsu), kapausan (sato galak), jeung Pasarikatan Bangsa-Bangsa (naga). Sakabéh kajadian bangkitna jeung runtuhna karajaan-karajaan éta jadi kasaksian ngeunaan gerakan naga, sato galak, jeung nabi palsu anu ahirna mawa dunya ka Armagedon. Éta gerakan digambarkeun dina genep ayat pamungkas kitab Daniél bab sabelas, sarta awal éta gerakan digambarkeun dina sajarah anu nyamuni dina ayat opat puluh.

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.

Perang Niniwe nyayogikeun titik rujukan nubuat pikeun nyaluyukeun kasaksian-kasaksian ngeunaan kakaisaran Roma, karajaan-karajaan Roma Wétan jeung Roma Kulon, sarta Roma kapausan dina runtuyan kajadian ahir jaman. Ku kituna, perang Niniwe téh mangrupa konci anu ngajentrekeun sapinuhna rupa-rupa kasaksian nubuat ngeunaan Roma, sarta nurutkeun ayat kaopat welas tina Daniel sapuluh hiji, Roma lah anu netepkeun tetempoan éta. Konci anu ngahijikeun garis-garis éta nyaéta perang Niniwe.

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

Dina artikel kami salajengna, urang baris mimiti ngahijikeun lima artikel saméméhna anu ngabahas ngeunaan cilaka-cilaka dina Wahyu salapan.