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.
“Ufunguo” unaowakilisha vita vya Ninawi katika Ufunuo tisa ulitimilizwa kupitia historia iliyoleta hatua ya mgeuko, ambayo, bila shaka, ndiyo kazi ya ufunguo. Dai langu ni kwamba vita vya Ninawi havikuwa tu ufunguo wa kihistoria ulioashiria kuinuka kwa Uislamu, bali pia ni ufunguo wa kinabii. Mienendo ya kinabii ya vita hivyo huleta mistari yote ya falme za unabii wa Biblia, kama ilivyowekwa katika Danieli na Ufunuo, katika upatanisho na sura ya kumi na moja ya Danieli. Kwa kufanya hivyo, huziruhusu falme hizo zote kushuhudia aya sita za mwisho za Danieli kumi na moja, na lililo muhimu zaidi—kufunua historia ya nje iliyofichwa ya aya ya arobaini.
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.
Nami nitakupa funguo za ufalme wa mbinguni; na lo lote utakalolifunga duniani litafungwa mbinguni; na lo lote utakalolifungua duniani litafunguliwa mbinguni. Mathayo 16:19.
The Release and Rise of the Kingdom of Mohammed
Kuachiliwa na Kuinuka kwa Ufalme wa Mohammed
The battle of Nineveh in 627 marked the beginning of the last ten years of the Persian power that had been defeated through the stratagem of Rome, accompanied with God’s providence fog. It marked the turning point where Mohammed’s Islamic hordes begin to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.
Vita vya Ninawi mwaka 627 viliashiria mwanzo wa miaka kumi ya mwisho ya nguvu ya Uajemi, ambayo ilikuwa imeshindwa kwa hila ya Roma, ikiambatana na ukungu wa majaliwa ya Mungu. Viliashiria hatua ya mageuko ambapo makundi ya Kiislamu ya Mohammed yalianza kuinuka. Vita hivyo viliondoa kizuizi ambacho kilikuwapo, kizuizi ambacho kwa nadharia kingalibaki, lau Roma na Uajemi vyote viwili vingalihifadhi nguvu zao. Hakuna hata kimoja kilichofanya hivyo.
Restraint and Release
Kuzuia na Kuachilia
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.
Katika uwakilishaji wa kinabii wa Uislamu, tunaona kuzuiwa na kuachiliwa kwa Uislamu tangu utangulizi wa kwanza kabisa wa Maandiko, kama vile Sara alivyomshawishi Ibrahimu kuwazuia Hajiri na Ishmaeli.
And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. Genesis 16:5, 6.
Sara akamwambia Abramu, “Uovu wangu na uwe juu yako; nimemtoa kijakazi wangu kifuani mwako, naye alipoona kwamba amepata mimba, nikadharauliwa machoni pake; Bwana aamue kati yangu na wewe.” Lakini Abramu akamwambia Sara, “Tazama, kijakazi wako yumo mkononi mwako; umfanyie kama ikuonavyo vema.” Sara alipomtenda kwa ukali, akakimbia kutoka mbele yake. Mwanzo 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.
Hata kabla ya tukio hilo, sababu Hagar analetwa katika simulizi la kinabii ni kwamba Bwana amemzuia Sarah asipate mtoto.
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.
Basi Sarai, mkewe Abramu, hakumzaa watoto; naye alikuwa na kijakazi, Mmisri, jina lake Hajiri. Sarai akamwambia Abramu, Tazama sasa, Bwana amenizuia nisizae; tafadhali, ingia kwa kijakazi changu; huenda nikapata watoto kwa yeye. Naye Abramu akaisikiza sauti ya Sarai. Mwanzo 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.
“Ufunguo” wa Ufunuo tisa aliopewa Mohammed, na ambao baadaye ulitimizwa kwa vita vya Nineveh, unawakilisha kuondolewa kwa “kizuizi” juu ya Uislamu katika hatua yoyote ile ya historia ya unabii.
“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.
“Malaika wanazizuia pepo nne, zinazowakilishwa kama farasi mwenye ghadhabu anayekusudia kujinasua na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.” Manuscript Releases, juzuu ya 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.
“Kuinuka na kuanguka” kwa ufalme wa Mohammed hakuonyeshwi sana kama kuinuka na kuanguka, bali kama ‘kuachiliwa’ na ‘kuzuiwa’. Uislamu unapoachiliwa kinabii, kuachiliwa huko kumefananishwa na vita vya Nineve.
Only the Woes
Ni Ole Zile Ole Only?
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.
Kati ya tarumbeta saba, ni tarumbeta za ole za Uislamu pekee zinazojumuisha historia kama nguvu endelevu tangu zilipoingizwa mara ya kwanza katika historia ya unabii hadi kufungwa kwa rehema. Tarumbeta nne za kwanza zilizoletwa juu ya Rumi ya magharibi ziliwakilisha Odoacer, Genseric, Atilla Mhuni na Alaric, hivyo zikifananisha nguvu nne za hukumu za majaliwa katika siku za mwisho, lakini kilinganishi chake cha kisasa si mrithi wa moja kwa moja wa hizo nguvu nne za kale. Si hivyo kwa tarumbeta za ole. Mara Uislamu unapoingia katika historia unaendeleza mstari wa moja kwa moja wa kuachiliwa na kuzuiwa hadi utakapoachiliwa kikamilifu wakati wa kufungwa kwa rehema. Kwa tarumbeta za ole, “ufunguo” wa ‘kuachiliwa’ unawekwa alama na vita vya Ninewe.
Nicomedia and July 27, 1299
Nikomedia na Julai 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.
Waanzilishi walitambua kwa usahihi Julai 27, 1299 kuwa mwanzo wa miaka mia moja na hamsini iliyomalizika Julai 27, 1449, ambayo nayo ilianza miaka mia tatu na tisini na moja na siku kumi na tano iliyokamilika Agosti 11, 1840.
In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.
Katika makala iliyotangulia tulitambua kuzingirwa kwa mwaka 1333 hadi 1337 kulikouletwa juu ya Nikomedia na Sultani Orhan Gazi (mwana wa Osman I, mwanzilishi wa Ubeilik wa Kiothmania), alipoizingira mji muhimu wa Kiyunani wa Byzantium wa Nikomedia. Kuzingirwa huko ndiko hitimisho la vita dhidi ya Nikomedia vilivyoanza na baba yake Osman. Ile miaka mia moja na hamsini ya Ufunuo 9:10 ilianza Julai 27, 1299, na kwa kuwa huo ni mwanzo wa unabii, historia inayohusiana na tarehe hiyo ya kuanza yapasa kutambuliwa. Osman I (mwanzilishi wa nasaba ya Kiothmania) alikuwa baba yake Sultani Orhan Gazi, ambaye mnamo Julai 27, 1299 alipata ushindi mkubwa wa awali dhidi ya Milki ya Byzantium katika Vita vya Bapheus vilivyokuwa katika eneo la Nikomedia, karibu na mji wa Nikomedia; mji mkuu wa maana sana katika historia ya Kirumi na ya awali ya Kibyzantium.
Father and Son
Baba na Mwana
July 27, 1299 Osman’s forces defeated a Byzantine army led by a local governor. The battle is considered one of the first major independent military successes of Osman after he had begun consolidating power in Bithynia (northwestern Anatolia). It marked an important step in the transition from a small Turkish beylik (tribal principality) to a rising power that would eventually challenge and conquer the Byzantine territories. That date marks the beginning of a period of growth for Islam that ultimately led to the establishment of the Ottoman Empire at the fall of Constantinople in 1453. Osman employed ghazi warriors (frontier raiders with Islamic motivation), and there began the formation of the ghazi frontier warriors into a more structured army that developed progressively from Osman and then on to his son, Orhan. Among other important elements of Osman’s legacy is that it allowed Islam to hold onto property, as opposed to the warfare of the ghazi warriors, whose disorganized hit and run tactics left them only the spoils of their victories, but never any territory.
Julai 27, 1299 majeshi ya Osman yaliwashinda jeshi la Byzantium lililoongozwa na gavana wa eneo hilo. Vita hiyo huchukuliwa kuwa mojawapo ya mafanikio ya kwanza makubwa ya kijeshi ya kujitegemea ya Osman baada ya kuwa ameanza kuimarisha mamlaka katika Bithynia (kaskazini-magharibi mwa Anatolia). Iliashiria hatua muhimu katika mpito kutoka beylik ndogo ya Kituruki (ufalme wa kikabila) kwenda kwenye nguvu inayoinuka ambayo hatimaye ingeweza kuyapinga na kuyashinda maeneo ya Byzantium. Tarehe hiyo inaashiria mwanzo wa kipindi cha ukuaji kwa Uislamu ambacho hatimaye kilisababisha kuanzishwa kwa Dola ya Ottoman wakati wa kuanguka kwa Constantinople mnamo 1453. Osman aliwatumia wapiganaji wa ghazi (wavamizi wa mipakani wenye motisha ya Kiislamu), na hapo ukaanza uundaji wa wapiganaji wa mpakani wa ghazi kuwa jeshi lenye mpangilio zaidi, lililoendelea kukua hatua kwa hatua kuanzia kwa Osman na kisha kuendelea kwa mwanawe, Orhan. Miongoni mwa vipengele vingine muhimu vya urithi wa Osman ni kwamba uliwezesha Uislamu kuendelea kushikilia milki, kinyume na vita vya wapiganaji wa ghazi, ambao mbinu zao zisizo na mpangilio za kushambulia na kukimbia ziliwaachia tu nyara za ushindi wao, lakini kamwe hazikuwapatia eneo lolote.
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.
Mnamo Julai 27, 1299, Osman alianza kampeni katika eneo la Nicomedia, na miaka thelathini na minne baadaye mwanawe alianza mazingiro ya miaka minne dhidi ya mji mkuu, Nicomedia. Baba mwanzoni na mwana mwishoni. Vita huanza dhidi ya eneo linalowakilishwa kama Nicomedia na kumalizika kwa kutekwa kwa Nicomedia, mji mkuu wa eneo hilo, Nicomedia. Tangu 1299 hadi 1337 ni kipindi cha miaka thelathini na minane, na kinabii namba “thelathini na minane” huashiria kuinuka.
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.
Basi ondoka, nikasema, mkavuke kijito cha Zered. Nasi tukavuka kijito cha Zered. Na muda tuliotembea tangu Kadesh-barnea, hata tulipokuwa tumekwisha kuvuka kijito cha Zered, ulikuwa ni miaka thelathini na minane; hata kizazi chote cha watu wa vita kilipokuwa kimeangamizwa kutoka miongoni mwa jeshi, kama Bwana alivyokuwa amewaapia. Kumbukumbu la Torati 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.
Miaka mia moja na hamsini kutoka Julai 27, 1299 hadi Julai 27, 1449 inawakilisha kipindi kilichoongoza kwa kuanzishwa kwa Milki ya Ottoman ya ole wa pili wa Ufunuo sura ya tisa. Miaka thelathini na minane ya ushindi wa taratibu wa Nicomedia ilianza na baba (Osman) na kumalizika na mwanawe (Orphan). Kipindi hicho kinaonyesha hatua ya kwanza ya kupanda kwa hatua kwa hatua kutoka ukuu wa kikabila hadi kuwa milki.
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.
Miaka mia moja na hamsini kuanzia Julai 27, 1299 hadi Julai 27, 1449, inajumuisha mazingiro ya miaka minne yanayoashiria mwisho wa ile miaka thelathini na minane. Mwanzo wa ushindi wa Nikomedia ulikuwa kwa baba, Osman, na mwisho wake ulitimizwa kwa mazingiro ya miaka minne kuanzia 1333 hadi 1337; mazingiro yaliyotekelezwa na mwana wa Osman.
When the one hundred and fifty years ended on July 27, 1449, the Byzantine’s emperor Constantine the eleventh, or the last Constantine of eastern Rome sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449 four years led to the fall of eastern Rome as Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.
Miaka mia moja na hamsini ilipokwisha tarehe 27 Julai, 1449, mfalme wa Byzantium, Konstantino wa kumi na mmoja, yaani Konstantino wa mwisho wa Roma ya mashariki, alitafuta ruhusa kutoka kwa Waturuki ili autwae kiti cha enzi. Tangu tarehe hiyo hadi kutwaliwa kwa Konstantinopoli kulikuwa na miaka minne. Miaka hiyo minne ilikoma kwa kuzingirwa kwa Konstantinopoli, naye Konstantino wa mwisho akafa katika kuzingirwa huko. Kupanda kwa Uislamu kunawakilishwa na miaka thelathini na minane ya kwanza ya unabii wa miaka mia moja na hamsini, iliyofikia kilele katika kuzingirwa kwa miaka minne. Miaka mia moja na hamsini ilipokwisha, Uislamu ulikuwa umeinuka hadi kiwango ambacho Roma ya mashariki iliaibishwa na mamlaka ambayo Waturuki walikuwa nayo wakati huo. Tangu kufedheheshwa kwa tarehe 27 Julai, 1449, miaka minne iliongoza kwenye kuanguka kwa Roma ya mashariki huku Konstantinopoli ikitwaliwa kwa kuzingirwa. Mwisho wa miaka thelathini na minane ya kwanza unawekwa alama na kuzingirwa, na kuanzishwa kwa Milki ya Ottoman kunawekwa alama na kuzingirwa.
38 and 40
38 na 40
The number thirty-eight as a symbol as set forth by Moses in Deuteronomy representing the last thirty-eight years of the judgment of forty years wandering in the wilderness. Therefore, the number thirty-eight, as a symbol possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299 and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and 1331, thirty years later his son took the capital city, named Nicaea, a former Roman capital city.
Nambari thelathini na nane kama ishara, kama ilivyowekwa na Musa katika Kumbukumbu la Torati, ikiwakilisha miaka thelathini na nane ya mwisho ya hukumu ya miaka arobaini ya kutangatanga jangwani. Kwa hiyo, nambari thelathini na nane, kama ishara, ina uhusiano na nambari arobaini. Osman aliiteka nchi ya Nikomedia mnamo Julai 27, 1299, na miaka thelathini na nane baadaye mwanawe aliuteka mji mkuu wa nchi hiyo. Nchi hiyo na mji mkuu wake yote mawili yalikuwa Nikomedia. Wanahistoria wanaitambua vita hii kuwa ya kwanza kati ya hatua ‘mbili’ zinazotambulisha mwanzo hasa wa kuinuka kwa Milki ya Ottoman. Hatua ya pili inayotambuliwa na historia ni vita vya Nikaea mwaka 1301. Hapo baba, Osman, aliiteka nchi iliyoitwa Nikaea, na mwaka 1331, miaka thelathini baadaye, mwanawe aliuteka mji mkuu, ulioitwa Nikaea, ambao ulikuwa mji mkuu wa zamani wa Waroma.
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.
Kuhusiana na 1299 na vita vya Nikomedia, kama hatua ya kwanza kati ya hatua mbili, hatua ya pili ilikuja miaka miwili baadaye, mwaka 1301. Mwaka 1299 ni ishara ya thelathini na nane, na miaka miwili baadaye (arobaini), eneo la Nikaia linatwaliwa na baba. Mahusiano ya thelathini na nane na arobaini ya Israeli ya kale kusimama ili kuitwaa nchi ya ahadi yanawakilishwa katika Julai 27, 1299 na 1301. Hatua hizo mbili za kwanza za kuinuka kwa Uislamu zinawekwa alama na kampeni za kijeshi zinazoanza kwa baba kuteka eneo, na mwana kuteka mji mkuu wa eneo hilo mwishoni. Miji mikuu hiyo miwili ilipoanguka, ilianguka katika mazingiro. Miji mikuu hiyo miwili ilikuwa, wakati fulani, miji mikuu ya Roma ya mashariki.
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.
Julai 27, 1299 na 1301 zinafikia hitimisho lake tarehe 11 Agosti, 1840, jambo linalowakilisha historia ya 1838, wakati Litch alipochapisha kwa mara ya kwanza mtazamo wake na unabii wake wa ile miaka mia tatu na tisini na moja na unabii wa siku kumi na tano ambao hatimaye ungetimizwa tarehe 11 Agosti, 1840. Hatua mbili za kusimama kwa ajili ya Wamilleri zilikuwa miaka ya 1838 na 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.
“Katika mwaka wa 1840 utimizo mwingine wa ajabu wa unabii uliamsha hamu kubwa kote. Miaka miwili kabla ya hapo, Josiah Litch, mmoja wa wahudumu wakuu waliokuwa wakihubiri juu ya Kuja kwa Pili, alichapisha ufafanuzi wa Ufunuo 9, akitabiri kuanguka kwa Dola ya Ottoman. Kulingana na hesabu zake, mamlaka hii ilikuwa iangushwe ‘katika B.K. 1840, wakati fulani katika mwezi wa Agosti;’ na siku chache tu kabla ya jambo hilo kutimia aliandika: ‘Tukikubali kipindi cha kwanza, miaka 150, kuwa kilitimizwa kikamilifu kabla Deacozes hajapanda kwenye kiti cha enzi kwa idhini ya Waturuki, na kwamba ile miaka 391, siku kumi na tano, ilianza mwishoni mwa kipindi cha kwanza, basi itaishia tarehe 11 Agosti, 1840, ambapo mamlaka ya Ottoman katika Konstantinopoli yaweza kutazamiwa kuvunjwa. Na hili, naamini, litaonekana kuwa ndivyo ilivyo.’—Josiah Litch, katika Signs of the Times, and Expositor of Prophecy, Agosti 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.
“Katika wakati uleule uliotajwa, Uturuki, kupitia mabalozi wake, ilikubali ulinzi wa mamlaka washirika wa Ulaya, na hivyo ikajiweka chini ya utawala wa mataifa ya Kikristo. Tukio hilo lilitimiza unabii huo kwa usahihi kabisa. Lilipojulikana, umati mkubwa ulisadikishwa juu ya usahihi wa kanuni za ufasiri wa unabii zilizokubaliwa na Miller na washirika wake, na msukumo wa ajabu ukatolewa kwa harakati ya ujio. Watu wenye elimu na hadhi waliungana na Miller, katika kuhubiri na pia katika kuchapisha maoni yake, na tangu mwaka 1840 hadi 1844 kazi hiyo ikaenea kwa haraka.” 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.
Utabiri wa Litch wa mwaka wa ’38 na maono yake yaliyorekebishwa ya mwaka wa ’40 yanajumuisha kauli yake ya mwisho, ambayo aliandika tarehe 1 Agosti, siku kumi kabla ya utabiri uliorekebishwa. Ulikuwa utimilifu wa utabiri huo uliouhakikishia ulimwengu juu ya mbinu sahihi ya unabii wa kibiblia. Miaka thelathini na minane iliyobainisha kuinuka kwa Israeli wa kale ilijumuisha miaka miwili tangu kuvuka Bahari ya Shamu hadi uasi wa kwanza huko Kadeshi.
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it. Numbers 14:22, 23.
Kwa sababu watu hao wote waliouona utukufu wangu, na miujiza yangu, niliyofanya huko Misri na nyikani, nao wamenijaribu sasa mara hizi kumi, wala hawakusikiliza sauti yangu; hakika hawataiona nchi niliyowaapia baba zao, wala hakuna yeyote miongoni mwao walionikasirisha atakayeiona. Hesabu 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.
Uasi huo unatambulishwa kuwa ndio wa mwisho wa majaribu kumi. Kipindi cha miaka miwili cha kujaribiwa kwa majaribu kumi kilichoongezwa kwa miaka thelathini na minane jangwani kilifananisha 1838 na 1840, na mwaka 1840 ulikuwa na kipindi cha siku kumi.
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.
Na mahali pa kuanzia kwa kuinuka kwa Uislamu pamoja na Osman mnamo Julai 27, 1299 huanza kipindi cha miaka thelathini na minane kinachoishia kwa kuzingirwa kwa miaka minne katika mwaka 1337. Julai 27, 1299 ilikuwa hatua ya kwanza kati ya hatua mbili ambazo wanahistoria hutambua kuwa ndizo sehemu ya kuanzia ya kuinuka kwa Milki ya Ottoman, na hatua ya pili ilikuwa mwaka 1301. Hatua hizo mbili za vita vya Nicomedia na Nicaea katika miaka 1299 na 1301 ni vielelezo vya miaka 1838 na 1840. Mwanzo wa unabii huonyesha mwisho.
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.
Nikomedia na Nisea zote mbili zilitumika kwa muda kama miji mikuu ya Roma ya mashariki katika historia zao husika. Bila shaka, Konstantinopoli hatimaye ikawa mji mkuu wa mashariki mwaka 330 hadi 1453. Nikomedia na Nisea vinafananisha kuanguka kwa Konstantinopoli; vyote vilianguka kwa mazingiro ya Kiislamu yaliyotia alama hitimisho la kampeni ambamo Uislamu kwanza ulitwaa mamlaka juu ya eneo hilo na baadaye kuutwaa mji mkuu.
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.
Mzingiro wa kwanza wa miaka minne kutoka 1333 hadi 1337 unawakilisha ile miaka minne kutoka 1449 hadi 1453 wakati unabii ulipofikia mwisho. Miaka mia tatu tisini na moja na siku kumi na tano baadaye, Uislamu unazuiwa huku Wamillerite ‘wakiinuka’ chini ya uwezo wa kinabii unaowakilishwa katika sifa za ‘thelathini na nane na arobaini’ kama zinavyowakilishwa katika historia ya alfa ya historia ya Julai 27, 1299 na Julai 27, 1449. Kuinuka kwa Uislamu na kuinuka kwa wajumbe wa Mungu wa siku za mwisho kunawakilishwa katika ishara ya kinambari ambayo imeundwa kwa uhusiano wa kinambari wa 38 na 40.
In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.
Katika Ezekieli thelathini na saba, Uislamu ni ujumbe wa upepo wa mashariki unaovutwa juu ya mifupa mikavu iliyokufa ili ipate kusimama kama jeshi kuu. Ujumbe wa Ezekieli unapowasili, kuinuka huanza, kama ilivyokuwa katika historia ya Wamilleriti ya 1838 na 1840. Ujumbe huo uliwasili tarehe 9/11, na wakati wa sheria ya Jumapili inayokuja upesi mifupa hiyo husimama kama jeshi kuu. Kunyanyuliwa kwa jeshi la Mungu kama kanisa lenye ushindi katika siku za mwisho kunafananishwa kwa njia ya mfano na 1838 na 1840. Kipindi cha 9/11 hadi sheria ya Jumapili kilifananishwa kwa njia ya mfano na 1840 hadi 1844, lakini pia kinafananisha kipindi cha kuanzia Desemba 31, 2023 hadi kwenye mipira ya moto ya Nashville.
Eastern Rome
Roma ya Mashariki
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).
Kuanzia mgawanyo wa dola uliofanywa na Konstantino wa kwanza (Mkuu), hadi Konstantino wa mwisho, kunawakilisha historia ya kinabii ya Roma ya mashariki. Kwa hiyo kipindi hicho cha kinabii kimetiwa alama na baba wa kinabii au wa mfano na mwana, kama inavyowakilishwa na jina lao, ingawa hapakuwa na urithi wa moja kwa moja wa damu kati ya Konstantino Mkuu na Konstantino wa kumi na moja. Konstantino wa kwanza na wa mwisho pia wanawakilishwa kinabii kama alama za alfa na omega, na baba (alfa) alichagua Konstantinopoli kuwa mji mkuu, naye mwana (omega) akafa katika mazingiwa wakati Konstantinopoli ilipoacha kuwa mji mkuu. Kipindi cha kinabii cha Roma ya mashariki kimetiwa alama na Konstantino wa kwanza na wa mwisho. Kipindi cha miaka 150 kilichoanza Julai 27, 1299 kinajumuisha kipindi cha miaka 38 na kinaishia kwa mazingiwa ya miaka 40. Mazingiwa hayo yalikuwa mfano wa 1449 hadi 1453. Kampeni ya Nikomedia ilianza kwa eneo kutwaliwa na ikaishia kwa mji mkuu wa eneo hilo kutwaliwa. Kama ilivyokuwa kwa Konstantino wa kwanza na wa mwisho, kutwaliwa kwa Nikomedia kulianza na baba (wa kwanza) na kukamalizika na mwana (wa mwisho).
Four years
Miaka minne
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.
Mzingiro wa miaka minne katika kipindi cha mwanzo cha ile miaka mia moja na hamsini ulioongoza hadi miaka minne kuanzia kudhalilishwa kwa Konstantino wa mwisho mwaka 1449 hadi 1453, wakati Konstantinopoli ilipozingirwa na kuanguka. Unabii wa wakati wa ole ya pili, ukiowakilisha miaka mia tatu na tisini na moja na siku kumi na tano, ulianza Julai 27, 1449, nao ukamalizika Agosti 11, 1840. Tarehe hiyo inaashiria mwanzo wa kipindi cha miaka minne ambacho Dada White alikiita udhihirisho mtukufu wa uweza wa Mungu.
“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.
“Malaika anayeungana katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa umetabiriwa utendaji wa upeo wa ulimwengu mzima na wa nguvu isiyo ya kawaida. Vuguvugu la ujio la 1840–44 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwako mwamko wa kidini mkuu kuliko yote ambayo yamewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidishwa na vuguvugu lenye nguvu chini ya onyo la mwisho la malaika wa tatu.” 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.
Uislamu ulizuiliwa tarehe 11 Agosti, 1840, na kulikuwa na kipindi cha miaka minne ambacho kinalingana na kumiminwa kwa Roho Mtakatifu katika Pentekoste, na pia kushuka kwa yule malaika mwenye nguvu wa Ufunuo kumi na nane, wakati “majengo makubwa” ya New York yalipopigwa na Uislamu wa ole ya tatu tarehe 9/11. Tarehe 9/11 huashiria mwanzo wa wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu. Kutiwa muhuri ni kipindi cha wakati, na mwisho wa kipindi cha kutiwa muhuri una sifa zilezile za mwanzo wa kipindi hicho. Kristo aliposhuka tarehe 9/11, alimwakilisha Mikaeli akishuka ili kuwafufua wale mashahidi wawili tarehe 31 Desemba, 2023, wakati kipindi cha mwisho cha kutiwa muhuri kilipoanza.
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.”
Ufunguo ambao ndio vita ya Ninawi unawakilisha uachiliwaji mbalimbali wa Uislamu, ambao ungeiangusha Rumi ya mashariki kufikia mwaka 1453. Ndani ya ile miaka mia moja na hamsini ya “miezi mitano” ya aya ya kumi, mwanzo na pia mwisho vinajumuisha kipindi cha miaka minne. Vipindi hivyo viwili vya miaka minne vinaungana na hitimisho la ile miaka mia tatu na tisini na mmoja na siku kumi na tano, ambavyo viliashiria kipindi cha miaka minne kuanzia 1840 hadi 1844 ambapo Kristo angeuangazia “ulimwengu wote kwa utukufu wake.” Mwaka 1844, wakati wa unabii ulikoma kutumika, kwa maana wakati ungekuwa “haupo tena.”
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.
Naye akaapa kwa yeye aliye hai hata milele na milele, aliyeziumba mbingu, na vitu vilivyomo ndani yake, na nchi, na vitu vilivyomo ndani yake, na bahari, na vitu vilivyomo ndani yake, ya kwamba hakutakuwa na wakati tena. Ufunuo 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 hadi 1337, 1449 hadi 1453, 1840 hadi 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.
Mistari hiyo mitatu ya vipindi vya miaka minne inalingana na wakati wa kutiwa muhuri kuanzia 9/11 hadi sheria ya Jumapili, nayo pia inalingana na fractal ya 9/11 hadi sheria ya Jumapili ambayo imewasilishwa kuanzia tarehe 31 Desemba 2023 hadi Uislamu utakapoachiliwa tena ili kupeleka mipira ya moto ya Nashville.
The prophetic fractal of December 31, 2023 to the fireballs of Nashville have been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023 until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points— “keys.”
Fraktali ya kinabii ya tarehe 31 Desemba 2023 hadi kwenye mipira ya moto ya Nashville imeoneshwa kwa mfano kupitia vipindi vitatu vya kinabii vya miaka minne ambavyo vyote vinalingana na wakati wa kutiwa muhuri kutoka 9/11 hadi sheria ya Jumapili. Hivyo, mashahidi wanne wanaitambulisha historia ya tarehe 31 Desemba 2023 hadi shambulio la Nashville, na ilikuwa vita ya Ninawi iliyo “ufunguo” kwa kila mmoja wa mashahidi hawa. 1333, 1449, 1840 na 9/11 vyote vilikuwa nyakati za mgeuko— “funguo.”
“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.
“Kuna mafunzo ya kujifunza kutoka katika historia ya zamani; na usikivu unaelekezwa kwa hayo, ili wote wapate kuelewa ya kwamba Mungu hutenda kazi kwa misingi ileile sasa kama ambavyo amekuwa akifanya daima. Mkono wake waonekana katika kazi yake na miongoni mwa mataifa sasa, vivyo hivyo kabisa kama ilivyokuwa tangu injili ilipotangazwa kwa mara ya kwanza kwa Adamu katika Edeni.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Kuna nyakati ambazo ni hatua za mageuzi katika historia ya mataifa na ya kanisa. Katika majaliwa ya Mungu, migogoro hii mbalimbali inapowadia, nuru ya wakati huo hutolewa. Ikiwa inapokelewa, kunakuwa na maendeleo ya kiroho; ikiwa inakataliwa, kuporomoka kwa kiroho na kuvunjikiwa kabisa hufuata. Bwana katika neno Lake amefunua kazi ya kusonga mbele ya injili kama ilivyotekelezwa huko nyuma, na jinsi itakavyokuwa wakati ujao, hata kufikia pambano la mwisho, ambapo nguvu za kishetani zitafanya mwendo wao wa mwisho wa ajabu.” Bible Echo, August 26, 1895.
Nicomedia
Nikomedia
After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquering’s included a siege.
Baada ya kuwa mfalme mwaka 284, mwaka 293, Diokletiani alichagua Nikomedia kuwa mji mkuu wa mashariki wa Dola ya Kirumi alipoigawa dola hiyo kisheria kuwa Mashariki na Magharibi, akianzisha mfumo wa Utetrarkia. Nikomedia ilitumika kama mji mkuu wa utawala na wa kijeshi katika Mashariki kwa miongo kadhaa. Konstantino Mkuu aliitumia kama kitovu kabla ya kuamua kujenga mji mkuu mpya katika Byzantium iliyo karibu (ambayo aliipa jina jipya la Konstantinopoli mwaka 330). Hata baada ya Konstantinopoli kuwa mji mkuu wa kimsingi, Nikomedia ilibaki kuwa kituo kikuu cha kieneo, kikiwa kimewekwa kimkakati kwenye ufuo wa mashariki wa Bahari ya Marmara. Kwa hiyo, ingawa haukuwa mji mkuu wa kudumu kama Roma au Konstantinopoli, Nikomedia iliteuliwa rasmi kuwa mji mkuu wa mashariki katika kipindi muhimu cha mpito katika historia ya Warumi. Mwanzoni mwa miaka mia moja na hamsini, mji mkuu wa Roma ya mashariki unatekwa, na mwishoni pake mji mkuu wa Roma ya mashariki unatekwa. Mateka hayo yote mawili yalihusisha mazingirwa.
Diocletian
Diokletiani
The emperor Diocletian officially made Nicomedia the eastern capital of the Roman empire when he implemented the Tetrarchy system in 293. The Tetrarchy system was made up of a western and eastern division of the empire; both east and west having a senior emperor (Augusti) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.
Mfalme Diocletian aliifanya rasmi Nicomedia kuwa mji mkuu wa mashariki wa Dola ya Kirumi alipoanzisha mfumo wa Utawala wa Wanne mwaka 293. Mfumo wa Utawala wa Wanne uliundwa na mgawanyo wa magharibi na mashariki wa dola; mashariki na magharibi vyote vikiwa na mfalme mkuu (Augusti) na mfalme mdogo (Caesar), ili kutimiza idadi ya wanne inayowakilishwa na neno “utawala wa wanne.”
Alpha and Omega
Alfa na Omega
Diocletian is the omega symbol of the church of Smyrna, and Nero is the alpha symbol. Constantine the Great is the alpha symbol of the church of Pergamos, and Justinian is the omega symbol.
Diokletiani ndiye ishara ya omega ya kanisa la Smirna, na Nero ndiye ishara ya alpha. Konstantino Mkuu ndiye ishara ya alpha ya kanisa la Pergamo, na Yustiniani ndiye ishara ya omega.
The ‘legal’ division of Rome into east and west (which did not last) was accomplished by Diocletian, and the prophetic division of Rome into east and west was accomplished by Constantine. During the history of the second symbolic church of persecution, represented by Smyrna, Rome was legally divided into east and west and in the history of the third symbolic church of compromise, represented by Pergamos, Rome was prophetically divided into east and west. 293 was the alpha and 330 was the omega and on May 11, 330, Constantine the Great dedicated Constantinople as the capital of the Empire.
Mgawanyiko wa “kisheria” wa Roma kuwa mashariki na magharibi (ambao haukudumu) ulitekelezwa na Diocletian, na mgawanyiko wa kinabii wa Roma kuwa mashariki na magharibi ulitekelezwa na Constantine. Wakati wa historia ya kanisa la pili la mfano la mateso, linalowakilishwa na Smirna, Roma iligawanywa kisheria kuwa mashariki na magharibi, na katika historia ya kanisa la tatu la mfano la maridhiano, linalowakilishwa na Pergamo, Roma iligawanywa kinabii kuwa mashariki na magharibi. Mwaka 293 ulikuwa alfa na mwaka 330 ulikuwa omega, na tarehe 11 Mei, 330, Konstantino Mkuu aliweka wakfu Konstantinopoli kuwa mji mkuu wa Dola.
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.
Mgawanyiko wa kisheria uliofanywa na Diocletian mwaka 293 ulisambaratika kwa sababu ya vita vya wenyewe kwa wenyewe vilivyofuata hadi Amri ya Milan katika mwaka 313, wakati Constantine wa mashariki na Licinius wa magharibi walipotoa Amri ya Milan, wakihalalisha Ukristo, na kwa ufanisi kuhitimisha Tetrarkia—mfumo wa watawala wanne walioratibiwa ambao uliporomoka na kuwa mapambano kati ya mamlaka kuu mbili (Constantine katika Magharibi na Licinius katika Mashariki). Mgawanyiko wa kisheria, ambao uliingiza kipindi cha kuporomoka, unawakilisha kipindi cha miaka ishirini kutoka mgawanyiko hadi mgawanyiko, na migawanyiko yote miwili ilisababisha kuporomoka kwa mfumo.
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.
Kanisa la Smirna lilianza na Nero mwaka 64, wakati ule moto mkuu wa Roma ulipotumiwa na Nero kuwatesa Wakristo, ambao Nero aliwashutumu kuwa ndio walioanzisha moto huo. Nero anaashiria mwanzo wa mateso na ni mfano wa mateso ya mwisho ya siku za mwisho. Mateso hayo ya mwisho yanaendelea hadi kufungwa kwa muda wa rehema, wakati mamlaka ya upapa yanapofikia mwisho wake pasipo kuwapo wa kuyasaidia. Hivyo kipindi cha kwanza cha mateso kilianza kwa kuchomwa kwa Roma, na kinaishia kwa kuchomwa kwa Roma.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.
Na zile pembe kumi ulizoziona juu ya yule mnyama, hao watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, nao watakula nyama yake, na kumteketeza kwa moto. Ufunuo 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.
Kanisa la Smirna lilianza na Nero mwaka 64, wakati ule moto mkuu wa Roma ulipotumiwa na Nero kuwatesa Wakristo, ambao Nero aliwashutumu kuwa ndio walioanzisha ule moto. Miaka mia mbili na hamsini baadaye liliisha mwaka 313 kwa Amri ya Milan. “Amri” hiyo ni mwisho wa kipindi cha miaka ishirini kilichoanza kwa mgawanyo wa kisheria wa Diocletian, na pia ulikuwa mwisho wa miaka mia mbili na hamsini ya Smirna iliyoanza na Nero. Miaka hiyo mia mbili na hamsini ya mateso iliyowakilishwa na kanisa la Smirna na Nero ilijumuisha ile miaka kumi ya mateso mabaya sana kabisa yaliyoletwa na Diocletian. Miaka hiyo kumi ya mateso ilikuwa nusu ya mwisho ya miaka ishirini ya Diocletian iliyoanza kwa mgawanyo wake wa kisheria wa dola mwaka 293. Tangu mgawanyo wa kisheria wa mashariki na magharibi uliofanywa na Diocletian mwaka 293, kilianza kipindi cha miaka ishirini kilichoundwa na vipindi viwili vya miaka kumi.
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 aliigawa kisheria himaya katika mashariki na magharibi, hivyo akiifananisha kwa namna ya kinabii ile migawanyiko iliyotekelezwa na Constantine. Mgawanyiko wa Diocletian ulikuwa wa mashariki na magharibi, lakini ulihusisha watawala wawili katika mashariki na watawala wawili katika magharibi. Mtawala mmoja mkuu na mtawala mmoja wa daraja la pili kwa kila sehemu. Tarehe 23 Februari, 303, Diocletian alitoa ya kwanza kati ya ‘amri’ kadhaa dhidi ya Wakristo, akiashiria mwanzo wa Mateso Makuu, (yaitwayo pia Mateso ya Diocletian), mateso makali zaidi na yaliyoenea zaidi dhidi ya Wakristo katika Himaya ya Kirumi.
And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. Revelation 2:8–10.
Na kwa malaika wa kanisa lililoko Smirna andika; Haya ndiyo asemayo yeye aliye wa kwanza na wa mwisho, aliyekuwa amekufa, naye yu hai; Nayajua matendo yako, na dhiki, na umaskini, (lakini u tajiri) nami nayajua makufuru ya hao wasemao ya kuwa wao ni Wayahudi, nao siyo, bali ni sinagogi la Shetani. Usiogope mambo hayo utakayoteswa: tazama, Ibilisi atawatupa baadhi yenu gerezani, mpate kujaribiwa; nanyi mtapata dhiki ya siku kumi: uwe mwaminifu hata kufa, nami nitakupa taji ya uzima. Yeye aliye na sikio, na alisikie neno hili ambalo Roho ayaambia makanisa; Yeye ashindaye hatadhuriwa na mauti ya pili. Ufunuo 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.
Mateso Makuu yaliendelea chini ya warithi wa Diocletian (hasa Galerius) mpaka mwaka 313, yalipokoma kwa Amri ya Milan. Nero ndiye ishara ya alfa ya mateso yaliyomfananisha Diocletian kama mateso ya omega ya kipindi cha kinabii kinachowakilishwa na kanisa la Smirna. Mateso hayo yalifikia tamati kwa ndoa ya kisiasa na mkataba kati ya Constantine wa mashariki na Licinius wa magharibi. Mnamo Februari 313, Constantine na Licinius walikutana huko Milan na kutoa Amri ya Milan, iliyowapa Wakristo (na wengineo) uvumilivu wa kidini katika milki yote. Ili kuimarisha muungano wao wa kisiasa, Licinius alimwoa Constantia (dada wa kambo wa Constantine) wakati wa mkutano huo au karibu na wakati huo. Ndoa hii ilikuwa muungano wa kisiasa wa kawaida wa Kirumi—ikiutia muhuri makubaliano kati ya watawala hao wawili na kusaidia kuituliza milki kwa muda baada ya miaka ya vita vya wenyewe kwa wenyewe. Muungano huo haukudumu kwa muda mrefu. Baadaye Constantine na Licinius walipigana wao kwa wao, na mwaka 324 Constantine alimshinda Licinius, akawa mtawala pekee.
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.
Kuanzia Nero hadi Constantine kipindi cha kiunabii cha Smirna cha miaka mia mbili na hamsini kilitimia, na mwaka 313 kanisa la Pergamo, yaani kanisa la maafikiano, lilianza, likiishia na kanisa la Thiatira mwaka 538. Miaka mia mbili na hamsini ya Smirna iliuwakilisha kipindi cha mateso, na katika mwisho wa kipindi hicho cha jumla mateso ya Diocletian yalitimiza “siku kumi” za Ufunuo (miaka kumi), ambapo kipindi kibaya zaidi cha mateso kinawakilisha fraktali ya kipindi chote kwa jumla. Miaka hiyo kumi ni fraktali ya miaka mia mbili na hamsini. Miaka hiyo kumi inawakilisha omega ya mateso ya Nero, na katika hitimisho lake omega mgawanyiko wa milki katika mashariki na magharibi.
Marriage and Divorce
Ndoa na Talaka
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.
Smirna ilianza wakati wa kuchomwa kwa Roma mwaka 64 na ikaisha miaka mia mbili na hamsini baadaye katika mwaka 313 kwa Amri ya Milano na ndoa ya kisiasa ya mashariki na magharibi. Fraktali ya miaka kumi ya mateso ilianza mwaka 303 na ikaisha mwaka 313 kwa Amri ya Milano na ndoa ya kisiasa ya mashariki na magharibi. Miaka ishirini iliyoanza kwa mgawanyiko wa kisheria wa mashariki na magharibi mwaka 293 uliofanywa na Diocletian iliisha mwaka 313 kwa ndoa ya kisiasa ya mashariki na magharibi. Mkataba wa ndoa wa mwaka 313 kati ya mashariki na magharibi uliishia katika talaka ya mwaka 324, wakati Konstantino alipomshinda Licinius wa magharibi na kuwa mtawala pekee wa Roma. Talaka ya kinabii ya mwaka 324 ilikuja miaka mitatu baada ya sheria ya kwanza ya Jumapili katika mwaka 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.
Miaka kumi na saba kuanzia 313 hadi 330 inatambua ndoa ya kisiasa, na mwisho wa mateso uliowakilishwa na Smirna na Nero, na mwanzo wa kanisa la mapatano lililowakilishwa na Pergamo. Mwanzo wa Pergamo katika 313 kwenye ndoa hiyo, ulifuatwa na mwanzo wa mateso yaliyoanza katika sheria ya kwanza ya Jumapili mwaka 321. Hilo lilifuatwa na talaka ya kinabii ya 324, ambayo ilileta mashariki na magharibi katika himaya moja chini ya Konstantino. Miaka sita baadaye katika 330 mgawanyiko wa mashariki na magharibi ulirudiwa kinabii. Miaka hiyo kumi na saba inawakilisha kipindi cha alfa cha kanisa la Pergamo ambacho kingeendelea hadi kanisa la Thiatira lilipowasili katika historia ya kinabii mwaka 538. Kipindi hicho cha alfa kingewakilisha historia ya omega mwishoni mwa kipindi cha kuanzia 330 hadi 538. Historia ya omega ya Pergamo inawakilisha kipindi cha 496, 508 na 533.
Seventeen Years
Miaka Kumi na Saba
Ptolemy of the battle of Raphia reigned “seventeen years,” and there were “seventeen years” between the battle of Raphia and the battle of Panium. Those seventeen years symbolically align with the seventeen years from 313 unto 330. Nero’s two hundred and fifty years of Smyrna led to the first seventeen years of the church of Pergamos, and connect with the two hundred and fifty years that began at the third decree in 457BC, the starting point of the 2300 years of Daniel eight and verse fourteen, and is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.
Ptolemy wa vita vya Raphia alitawala “miaka kumi na saba,” na kulikuwa na “miaka kumi na saba” kati ya vita vya Raphia na vita vya Panium. Miaka hiyo kumi na saba inalingana kiishara na miaka kumi na saba tangu 313 hadi 330. Miaka mia mbili hamsini ya Nero ya Smirna ilisababisha miaka kumi na saba ya kwanza ya kanisa la Pergamo, na inaunganishwa na miaka mia mbili hamsini iliyoanza katika amri ya tatu mwaka 457 KK, hatua ya kuanzia ya miaka 2300 ya Danieli sura ya nane na aya ya kumi na nne, nayo ndiyo msingi na nguzo kuu ya Uadventista. Mashahidi wawili wa miaka mia mbili hamsini walingana na miaka mia mbili hamsini ya ufalme wa sita wa unabii wa Biblia ulioanza mwaka 1776 na kuishia mwaka huu wa 2026.
The pioneers of Adventism did not see or understand the seventeen years of 313 to 330, for in 1844 they did not yet even understand the issue of the seventh-day Sabbath or the day of the sun. They did however recognize the one hundred and fifty years of verse ten of Revelation nine, and it became the starting point of a period that led to the three hundred and ninety-one years and fifteen days that ended on August 11, 1840. That understanding produced a mighty “manifestation of the power of God.”
Waanzilishi wa Uadventista hawakuona wala kuelewa ile miaka kumi na saba ya 313 hadi 330, kwa maana katika 1844 walikuwa bado hata hawaelewi suala la Sabato ya siku ya saba wala siku ya jua. Hata hivyo waliitambua ile miaka mia moja na hamsini ya aya ya kumi ya Ufunuo tisa, nayo ikawa mwanzo wa kipindi kilichoongoza hadi ile miaka mia tatu na tisini na mmoja na siku kumi na tano iliyomalizika tarehe 11 Agosti, 1840. Ufahamu huo ulizalisha “udhihirisho mkuu wa uweza wa Mungu.”
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.
Waanzilishi hawakutambua kipindi cha pili cha miaka mia moja na hamsini katika Ufunuo tisa. Ufahamu wao wa msingi unawakilisha jukwaa ambalo “nuru mpya” ya Ufunuo tisa imejengwa juu yake. Nuru hiyo hufunguliwa kwa “ufunguo” wa vita vya Ninawi. “Ufunguo” huo humwezesha mwanafunzi wa unabii kutambua falme zote za unabii wa Biblia zinazowakilishwa katika Danieli na Ufunuo. Babeli, Umedi na Uajemi, Ugiriki, himaya za Seleuki na Ptolemaio, ufalme wa Mohammed, na, kwa maana ya muhimu zaidi, huikuza himaya ya Rumi kwa kutambulisha kuinuka na kuanguka si kwa Rumi tu, bali pia kwa falme za Rumi ya mashariki na ya magharibi, pamoja na Marekani (nabii wa uongo), upapa (mnyama) na Umoja wa Mataifa (joka). Kuinuka na kuanguka kote kwa falme hizi hushuhudia mienendo ya joka, mnyama na nabii wa uongo ambayo hatimaye huuletea ulimwengu Har–Magedoni. Mwendo huo unawakilishwa ndani ya aya sita za mwisho za Danieli kumi na moja, na mwanzo wa mwendo huo unawakilishwa katika historia iliyofichwa ya aya ya arobaini.
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.
Vita vya Ninawi vinatoa marejeo ya kinabii ya kulandanisha ushuhuda wa dola ya Rumi, falme za Rumi ya mashariki na ya magharibi, na Rumi ya kipapa katika mfuatano wa matukio ya wakati wa mwisho. Hivyo, vita vya Ninawi ndivyo ufunguo unaoeleza kikamilifu ushuhuda mbalimbali wa kinabii kuhusu Rumi, na kulingana na mstari wa kumi na nne wa Danieli kumi na moja, ni Rumi inayothibitisha maono. Ufunguo unaoyaunganisha mapito hayo ni vita vya Ninawi.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Tutaanza kuunganisha pamoja makala tano zilizotangulia zinazoshughulikia ole za Ufunuo tisa katika makala yetu inayofuata.