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.
Ylham kitabynyň dokuzynjy babynda Ninewe söweşini aňladýan “açar” öwrülişik nokadyny döreden taryhy wakalar arkaly ýerine ýetdi; munuň özi bolsa, elbetde, açaryň ýerine ýetirýän wezipesidir. Meniň öňe sürýän pikirim şundan ybarat: Ninewe söweşi diňe bir yslamyň ýüze çykyşyny alamatlandyran taryhy açar bolmak bilen çäklenmän, eýsem pygamberlik açary hem bolup durýar. Şol söweşiň pygamberlik dinamikasy Mukaddes Kitabyň pygamberliklerindäki patyşalyklaryň Danyýel we Ylham kitaplarynda beýan edilen ähli ugurlaryny Danyýel kitabynyň on birinji baby bilen sazlaşdyrýar. Şeýle etmek bilen, ol şol patyşalyklaryň ählisine Danyýel kitabynyň on birinji babynyň soňky alty aýadyna şaýatlyk etmäge we has möhümi — kyrkynjy aýadyň daşarky gizlin taryhynyň möhürini açmaga mümkinçilik berýär.
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.
Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; sen ýerde nämäni baglasaň, ol gökde-de baglanan bolar; sen ýerde nämäni çözseň, ol gökde-de çözülen bolar. Matta 16:19.
The Release and Rise of the Kingdom of Mohammed
Mohammetiň Patyşalygynyň Boşadylmagy we Ösüşi
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.
627-nji ýyldaky Ninewe söweşi Hudaýyň hikmeti bilen inen ümriň ýardamynda Rimiň harby hilesi arkaly ýeňlişe sezewar edilen Pars döwletiniň kuwwatynyň soňky on ýylynyň başlangyjy boldy. Bu, Muhammediň yslam leşgerleriniň güýçlenip başlan öwrülişik pursadyny alamatlandyrdy. Söweş ozal bar bolan bir böwedi aradan aýyrdy; eger Rim hem, Pars döwleti hem öz kuwwatyny saklap galan bolsady, nazary taýdan bu böwet hem saklanyp galardy. Olaryň hiç biri-de öz kuwwatyny saklap galmady.
Restraint and Release
Saklamak we Boşatmak
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.
Yslamyň pygamberlik nyşanyndaky beýanynda biz Ýazgylaryň iň ilkinji tanyşdyrylyşyndan başlap Yslamyň çäklendirilmegini we soňra boşadylmagyny görýäris: Sara Hagar bilen Yşmaýyly çäklendirmäge Ybraýymy ynandyrdy.
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 Abrama şeýle diýdi: «Meniň nädogrulygym seniň üstüňe bolsun; men gyrnagymy seniň gujagyňa berdim; emma ol özüniň göwreli bolandygyny görende, onuň gözünde men ýigrençli boldum; goý, Reb meniň bilen seniň araňyzda höküm çykarsyn». Ýöne Abram Saraýa diýdi: «Ine, seniň gyrnagyň seniň eliňdedir; oňa göwnüňe laýyk bolşy ýaly et». Şonda Sarai oňa agyr daraşdy, ol hem onuň öňünden gaçyp gitdi. Gelip çykyş 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.
Şol wakadan hem öň, Hajaryň pygamberlik beýanatyna girizilmeginiň sebäbi Rebbiň Sarany çaga dogurmakdan “saklamagydyr”.
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.
Indi Saryň, Abyramyň aýaly, oňa hiç bir çaga dogurmandy; onuň Hajer atly bir müsürli gyrnagy bardy. Saryň Abyrama şeýle diýdi: «Ine, Reb meni çaga dogurmakdan mahrum etdi; senden haýyş edýärin, gyrnagymyň ýanyna gir; belki, onuň arkaly men çaga eýe bolaryn». Abyram hem Saryň sesine gulak asdy. Gelip çykyş 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.
Ylham 9-daky Mohammede berlen “açar”, soňra Ninewäniň söweşi arkaly ýerine ýetirilen bolup, pygamberlik taryhynyň islendik döwründe Yslamyň üstündäki “çäklendirijiniň” aýrylmagyny aňladýar.
“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.
“Perişdeler dört ýeli tutup durýarlar; olar bütin ýeriň ýüzüne atylyp çykyp, öňünden weýrançylygy hem ölümi getirjek bolup dyzginini üzmäge dyrjaşýan gazaply at hökmünde şekillendirilýär.” Manuscript Releases, volume 20, 217.
The “rise and fall” of the kingdom of Mohammed is represented, not so much as a rise and a fall, but as a ‘release’ and a ‘restraint’. When Islam is released prophetically, the release has been illustrated by the battle of Nineveh.
Muhammet patyşalygynyň “galşy we pese gaçşy” köpräk galmak we pese gaçmak hökmünde däl-de, eýsem “boşadylmak” we “saklanyp durulmak” hökmünde görkezilýär. Yslam pygamberlik taýdan boşadylanda, bu boşadylyş Ninewi söweşi arkaly şekillendirilip görkezildi.
Only the Woes
Diňe Gamlaryň Özi
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.
Ýedi surnaýyň arasynda diňe yslamyň bela surnaýlary pygamberlik taryhynda ilkinji gezek peýda bolan pursadyndan başlap, synag möhleti tamamlanýança taryhyň dowamynda üznüksiz bir güýç hökmünde dowam edýär. Günbatar Rimiň başyna inen ilkinji dört surnaý Odoakr, Genserik, hun Attila we Alarik arkaly şekillendirilýärdi; şeýlelikde, olar ahyrky günlerde Hudaýyň eradasy boýunça hökümi amala aşyrjak dört güýjüň öňünden berlen nusgasydy, emma olaryň häzirki döwürdäki deňdeşi şol dört gadymy güýjüň göni nesli däldir. Bela surnaýlarynda bolsa ýagdaý beýle däl. Yslam taryha gireninden soň, synag möhleti tamamlananda doly boşadylýança, onuň boşadylmagynyň we çäklendirilmeginiň yzygiderliligi üzülmän dowam edýär. Bela surnaýlarynda ‘boşadylmagyň’ “açary” Ninwe söweşi bilen bellenýär.
Nicomedia and July 27, 1299
Nikomediýa we 1299-njy ýylyň 27-nji iýuly
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.
Ilkinji ýol açyjylar 1299-njy ýylyň 27-nji iýulyny 1449-njy ýylyň 27-nji iýulynda tamamlanan ýüz elli ýyllyk döwrüň başlangyjy hökmünde dogry kesgitlediler; 1449-njy ýylyň 27-nji iýuly bolsa, öz gezeginde, 1840-njy ýylyň 11-nji awgustynda tamamlanan üç ýüz togsan bir ýyl on bäş günlük döwrüň başlangyjy boldy.
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.
Öňki makalada biz Soltan Orhan Gazynyň (Osmanly begligini esaslandyran Osman I-niň oglunyň) Wizantiýanyň möhüm şäheri bolan Nikomediýany gabawa alan mahaly, bu şähere garşy 1333-nji ýyldan 1337-nji ýyla çenli alyp baran gabawyny kesgitläp geçdik. Bu gabaw Nikomediýa garşy onuň kakasy Osmanyň başlan urşunyň jemleýji tapgyrydyr. Ylham kitabynyň dokuzynjy babynyň onunjy aýadynda agzalýan ýüz elli ýyllyk döwür 1299-njy ýylyň 27-nji iýulynda başlandy we bu sene pygamberligiň başlangyjy bolany üçin, şol başlangyç sene bilen baglanyşykly taryha üns berilmelidir. Osman I (Osmanlylar neberesini esaslandyran) Soltan Orhan Gazynyň kakasydy; ol 1299-njy ýylyň 27-nji iýulynda Nikomediýa sebitinde, Rim we irki Wizantiýa taryhynda örän möhüm paýtagt şäher bolan Nikomediýanyň golaýynda bolup geçen Bafeus söweşinde Wizantiýa imperiýasynyň üstünden irki döwürdäki möhüm ýeňşini gazandy.
Father and Son
Ata we Ogul
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.
1299-njy ýylyň 27-nji iýulynda Osmanyň güýçleri ýerli häkimiň ýolbaşçylygyndaky Wizantiýa goşunyny ýeňdi. Bu söweş Osmanyň Bitiniýada (Anatoliýanyň demirgazyk-günbatarynda) öz häkimiýetini berkitmäge girişmeginden soň gazanan ilkinji iri özbaşdak harby üstünlikleriniň biri hasaplanýar. Ol kiçijik türk begliginiň (taýpa knýazlygynyň) ahyrsoňy Wizantiýanyň çäkleri ugrunda göreşip, olary basyp aljak, barha kuwwatlanýan güýje öwrülmeginde möhüm ädim boldy. Bu sene yslamyň ösüş döwrüniň başlangyjyny alamatlandyrýar; şol ösüş ahyrsoňy 1453-nji ýylda Konstantinopolyň synmagy bilen Osmanly imperiýasynyň döremegine getirdi. Osman gazy söweşijileriniň (yslamy ynançdan ruhlanýan serhetýaka çozuşçylarynyň) gullugyndan peýdalanýardy we şonda gazy serhetýaka söweşijileriniň has guramaçylykly goşuna öwrülmegi başlandy; bu goşun ilki Osmanyň, soňra bolsa onuň ogly Orhanyň döwründe kem-kemden kämilleşdi. Osmanyň mirasynyň beýleki möhüm taraplarynyň biri-de, gazy söweşijileriniň uruş alyp barşyndan tapawutlylykda, yslama emlägi öz elinde saklap galmaga mümkinçilik bermegidir; gazy söweşijileriniň çozup, yza çekilmäge esaslanýan guramaçylyksyz taktikasy bolsa olara gazanan ýeňişlerinden diňe olja galdyrýardy, emma hiç haçan ýer-çäk gazandyrmaýardy.
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.
1299-njy ýylyň 27-nji iýulynda Osman Nikomediýa sebitinde ýörişe başlady, otuz dört ýyl geçenden soň bolsa onuň ogly paýtagt şäheri bolan Nikomediýany dört ýyllap gabawa aldy. Başlangyçda ata, soňunda bolsa ogul. Uruş Nikomediýa hökmünde görkezilen sebitlere garşy başlaýar we Nikomediýa sebitiniň paýtagt şäheri bolan Nikomediýanyň eýelenmegi bilen tamamlanýar. 1299-njy ýyldan 1337-nji ýyla çenli otuz sekiz ýyllyk döwürdir, pygamberlik taýdan bolsa “otuz sekiz” sany ýokary galmagy alamatlandyrýar.
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.
Soňra men: «Indi turuň-da, Zered jülgesinden geçiň» diýdim. Şeýlelikde biz Zered jülgesinden geçdik. Kadeşbarneýadan çykyp, Zered jülgesinden geçýänçäk geçen wagt otuz sekiz ýyl boldy; şol wagta çenli Rebbiň olara ant içişi ýaly, söweşjeň erkekleriň bütin nesli goşunyň arasyndan ýok bolup gutardy. Kanun taglymaty 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.
1299-njy ýylyň 27-nji iýulyndan 1449-njy ýylyň 27-nji iýulyna çenli bolan ýüz elli ýyl, Ylham kitabyň dokuzynjy babyndaky ikinji hasratyň Osman imperiýasynyň berkarar edilmegine getiren döwri aňladýar. Nikomediýanyň tapgyrlaýyn basyp alynmagynyň otuz sekiz ýyly bir ata (Osman) bilen başlap, onuň ogly (Orhan) bilen tamamlandy. Bu döwür bir taýpa begliginiň imperiýa çenli tapgyrlaýyn beýgelişiniň ilkinji ädimini şekillendirýär.
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.
1299-njy ýylyň 27-nji iýulyndan 1449-njy ýylyň 27-nji iýulyna çenli bolan ýüz elli ýyllyk döwür otuz sekiz ýyllyk döwrüň tamamlanmagyny alamatlandyrýan dört ýyllyk gabawy hem öz içine alýar. Nikomediýany basyp almak işini ata Osman başlapdy, bu iş bolsa 1333-nji ýyldan 1337-nji ýyla çenli dowam eden dört ýyllyk gabaw — Osmanyň oglunyň amala aşyran gabawy arkaly tamamlanypdy.
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.
Ýüz elli ýyllyk döwür 1449-njy ýylyň 27-nji iýulynda tamamlananda, Wizantiýa imperatory XI Konstantin, ýagny Gündogar Rimiň iň soňky Konstantini, tagta çykmak üçin türklerden rugsat sorady. Şol seneden Konstantinopolyň basylyp alynmagyna çenli dört ýyl geçdi. Şol dört ýyl Konstantinopolyň gabawa alynmagy bilen tamamlandy we soňky Konstantin şol gabawda aradan çykdy. Yslamyň güýçlenişi dört ýyllyk gabaw bilen tamamlanan ýüz elli ýyllyk pygamberligiň ilkinji otuz sekiz ýyly arkaly şekillendirilýär. Ýüz elli ýyl tamamlananda, yslam şeýle bir derejede güýçlenipdi welin, türkleriň şol wagt eýe bolan kuwwaty zerarly Gündogar Rim kemsidilipdi. 1449-njy ýylyň 27-nji iýulyndaky şol kemsidilmeden dört ýyl soň, 1453-nji ýylda, Konstantinopol gabaw arkaly basylyp alyndy. Ilkinji otuz sekiz ýylyň tamamlanmagy gabaw bilen alamatlandyrylýar, Osman imperiýasynyň döredilmegi hem gabaw bilen alamatlandyrylýar.
38 and 40
38 we 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.
Musanyň Kanun taglymaty kitabynda beýan edişine görä, otuz sekiz sany nyşan hökmünde çölde kyrk ýyllap sergezdan gezmek baradaky hökümiň soňky otuz sekiz ýylyny aňladýar. Şonuň üçin nyşan hökmünde otuz sekiz sanynyň kyrk sany bilen baglanyşygy bardyr. Osman 1299-njy ýylyň 27-nji iýulynda Nikomediýa sebitini basyp aldy, otuz sekiz ýyldan soň bolsa onuň ogly bu sebitiň paýtagtyny basyp aldy. Sebit hem, onuň paýtagty hem Nikomediýa diýlip atlandyrylýardy. Taryhçylar bu söweşi Osmanly imperiýasynyň ýokary göterilişiniň hut başlangyjyny alamatlandyrýan ‘iki’ ädimiň ilkinjisi hökmünde kesgitleýärler. Taryhda bellenilýän ikinji ädim 1301-nji ýyldaky Nikeýa söweşidir. Ol ýerde kakasy Osman Nikeýa diýlip atlandyrylýan sebiti basyp aldy, 1331-nji ýylda bolsa, otuz ýyldan soň, onuň ogly ozal Rim imperiýasynyň paýtagty bolan Nikeýa atly paýtagt şäherini basyp aldy.
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.
1299-njy ýyl we Nikomediýa söweşi iki ädimiň ilkinjisi bolup, ikinji ädim iki ýyl soň, 1301-nji ýylda ädildi. 1299-njy ýyl otuz sekiziň nyşanydyr we iki ýyl soň (kyrk) Nikeýanyň çägi ata tarapyndan basylyp alynýar. Gadymy Ysraýylyň wada berlen ýurdy eýelemek üçin aýaga galmagy bilen otuz sekiz we kyrk sanlarynyň arasyndaky baglanyşyklar 1299-njy ýylyň 27-nji iýulynda we 1301-nji ýylda öz beýanyny tapýar. Yslamyň kuwwatlanmagynyň şol ilkinji iki ädimi atanyň şol çägi basyp almagy bilen başlanýan we ahyrynda ogluň şol çägiň paýtagtyny basyp almagy bilen tamamlanýan harby ýörişler bilen häsiýetlendirilýär. Iki paýtagtyň ikisi hem gabaw mahalynda basylyp alyndy. Bu iki paýtagtyň hersi belli bir döwürde Gündogar Rimiň paýtagty bolupdy.
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.
1299-njy ýylyň 27-nji iýuly we 1301-nji ýyl 1840-njy ýylyň 11-nji awgustynda tamamlanýar we 1838-nji ýylyň taryhyny şöhlelendirýär; şol ýyl Liç ahyrsoňy 1840-njy ýylyň 11-nji awgustynda berjaý boljak üç ýüz togsan bir ýyl on bäş günlük pygamberlik baradaky garaýşyny we öňünden aýdan habaryny ilkinji gezek çap edipdi. Millerçileriň aýaga galmagynyň iki basgançagy 1838-nji we 1840-njy ýyllardy.
“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.
“1840-njy ýylda pygamberligiň ýene bir ajaýyp berjaý bolşy giň gerimli gyzyklanma döretdi. Ondan iki ýyl öň, Ikinji Gelişi wagyz edýän öňdebaryjy hyzmatkärleriň biri bolan Josiah Litch, Ylham 9-uň düşündirişini neşir edip, Osman imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýç ‘miladydan soňky 1840-njy ýylda, awgust aýynyň dowamynda bir wagtda’ agdarylmaly eken; we munuň amala aşmagyna bary-ýogy birnäçe gün galanda, ol şeýle ýazdy: ‘Birinji döwri, ýagny 150 ýyly, Deacozes türkleriň rugsady bilen tagta çykmazyndan öň takyk berjaý boldy diýip hasap edip, hem-de 391 ýylyň we on bäş günüň ilkinji döwri gutaran mahaly başlanandygyny kabul etsek, onda ol 1840-njy ýylyň 11-nji awgustynda tamamlanar; şol wagtda Konstantinopoldaky Osman güýjüniň döwülmegine garaşyp bolar. Munuň hem hakykatdan-da şeýle boljakdygyna ynanýaryn.’—Josiah Litch, Signs of the Times we Expositor of Prophecy neşirlerinde, 1840-njy ýylyň 1-nji awgusty.”
“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.
“Takyk bellenen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň birleşen döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiligi astyna goýdy. Bu waka pygamberlikdäki öňünden aýdylan sözi edil takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köp sanly adam Milleriň hem-de onuň egindeşleriniň kabul eden pygamberlikleri düşündiriş ýörelgeleriniň dogrudygyna ynandy, we geljek baradaky herekete ajaýyp bir itergi berildi. Bilimli hem-de jemgyýetde orun-alan adamlar, Milleriň garaýyşlaryny wagyz etmekde-de, neşir etmekde-de onuň bilen birleşdiler, we 1840-dan 1844-e çenli bu iş çalt ýaýrady.” 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.
Liçiň ’38-nji ýyldaky öňünden aýtmasy we onuň düzedilen ’40-njy ýyldaky garaýşy, onuň 1-nji awgustda — düzedilen öňünden aýtmadan on gün öň — ýazyp giden soňky beýannamasyny öz içine alýar. Hut şol öňünden aýtmanın amala aşmagy dünýäni Mukaddes Kitap pygamberlikleriniň dogry usulyýeti barada ynandyrdy. Gadymy Ysraýylyň dikelişini alamatlandyran otuz sekiz ýyl Gyzyl deňzden geçişden başlap, Kadeşdäki ilkinji gozgalaňa çenli bolan iki ýyly hem öz içine alýardy.
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.
Meniň şöhratymy we Müsürde hem-de çölda görkezen gudratlarymy gören, indi bolsa meni on gezek synap, sesime gulak asmadyk şol adamlaryň hiç biri, olaryň atalaryna ant içip wada beren ýerimi asla görmez; maňa garşy baş göterenleriň hiç biri-de ony görmez. Sanlar 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.
Şol gozgalaň on synagyň iň soňkusy hökmünde tanalýar. On synagdan ybarat iki ýyllyk synag döwri, çölde geçen otuz sekiz ýyla goşulyp, 1838-nji we 1840-njy ýyllary görnüşledi, hem-de 1840-njy ýylyň içinde on günlük bir döwür bardy.
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.
1299-njy ýylyň 27-nji iýulynda Osman bilen Yslamyň beýgelişiniň başlangyç nokady 1337-nji ýylda dört ýyllyk gabawa gelip tamamlanýan otuz sekiz ýyllyk döwri başlaýar. 1299-njy ýylyň 27-nji iýuly taryhçylaryň Osman imperiýasynyň beýgelişiniň başlangyç nokady hökmünde kesgitleýän iki ädimiň birinjisi bolup, ikinji ädim 1301-nji ýyl boldy. 1299-njy we 1301-nji ýyllardaky Nikomediýa hem-de Nikeýa söweşleriniň şol iki ädimi 1838-nji we 1840-njy ýyllary tymsallaýar. Pygamberligiň başlangyjy ahyry görkezýär.
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.
Nikomediýa hem, Nikeýa hem öz taryhlarynyň degişli döwürlerinde wagtlaýynça Gündogar Rimiň paýtagty bolupdy. Elbetde, ahyrsoňy Konstantinopol 330-njy ýylda Gündogar Rimiň paýtagty boldy we 1453-nji ýyla çenli şeýle bolmagynda galdy. Nikomediýa bilen Nikeýa Konstantinopolyň ýykylmagynyň timsalydyr; olaryň ählisi yslamyň ilki çägi öz gözegçiligine alyp, soňra paýtagt şäherini eýelän harby ýörişiniň tamamlanmagyny alamatlandyrýan yslam gabawlarynyň netijesinde ýykyldy.
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.
1333-nji ýyldan 1337-nji ýyla çenli dowam eden ilkinji dört ýyllyk gabaw 1449-njy ýyldan pygamberligiň tamamlanan 1453-nji ýylyna çenli bolan dört ýyly aňladýar. Üç ýüz togsan bir ýyl we on bäş gün geçensoň, millerçiler 1299-njy ýylyň 27-nji iýulyna we 1449-njy ýylyň 27-nji iýulyna degişli alfa taryhynda görkezilişi ýaly, ‘otuz sekiz we kyrk’ aýratynlyklarynda aňladylýan pygamberlik güýjüniň täsiri astynda ‘ýükselýän’ mahaly, yslam çäklendirilýär. Yslamyň yükselmegi we Hudaýyň soňky günlerdäki habarçylarynyň yükselmegi 38 bilen 40-yň arasyndaky san taýdan baglanyşyk esasynda düzülýän san nyşanynda aňladylýar.
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.
Hezekieliň otuzyň ýedinji babynda Yslam gündogar şemalynyň habarydyr; ol öli, gurak süňklere üflenýär, olar bolsa kuwwatly bir goşun bolup aýaga galarlar. Hezekieliň habary gelende, 1838-nji we 1840-njy ýyllaryň Millerçi taryhynda bolşy ýaly, aýaga galmak başlaýar. Şol habar 11-nji sentýabrda geldi, hem-de ýakyn wagtda geljek ýekşenbe kanuny wagtynda şol süňkler kuwwatly bir goşun bolup aýaga galarlar. Ahyrzamanda Hudaýyň goşunynyň ýeňiji ybadathana hökmünde direldilmegi 1838-nji we 1840-njy ýyllar bilen nusgalanýar. 11-nji sentýabrdan ýekşenbe kanunyna çenli döwür 1840-njy ýyldan 1844-nji ýyla çenli döwür bilen nusgalandyrylýar, emma ol şol bir wagtyň özünde 2023-nji ýylyň 31-nji dekabryndan Naşwiliň ot toplaryna çenli bolan döwri hem nusgalandyrýar.
Eastern Rome
Gündogar Rim
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).
Imperiýanyň Birinji Konstantin (Beýik Konstantin) tarapyndan bölünmeginden başlap, soňky Konstantine çenli dowam eden döwür Gündogar Rimiň pygamberlikde beýan edilen taryhyny şöhlelendirýär. Şonuň üçin On birinji Konstantin Beýik Konstantiniň gönüden-göni neslinden bolmasa-da, bu pygamberlik döwri olaryň adynyň aňladyşy ýaly, pygamberlikdäki ýa-da simwolik ata we ogul bilen kesgitlenýär. Birinji we soňky Konstantin pygamberlikde alfa we omega nyşanlary hökmünde hem şekillendirilýär: ata (alfa) Konstantinopoly paýtagt edip saýlady, ogul (omega) bolsa Konstantinopol paýtagt bolmagyny bes edende, gabaw wagtynda aradan çykdy. Gündogar Rimiň pygamberlik döwri birinji we soňky Konstantin bilen kesgitlenýär. 1299-njy ýylyň 27-nji iýulynda başlanan 150 ýyllyk döwür 38 ýyllyk döwri öz içine alýar we 4 ýyllyk gabaw bilen tamamlanýar. Şol gabaw 1449-njy ýyldan 1453-nji ýyla çenli bolan döwri öňünden görkezýän tymsaldy. Nikomediýa ýörişi bir çägiň basylyp alynmagy bilen başlandy we şol çägiň paýtagtynyň basylyp alynmagy bilen tamamlandy. Birinji we soňky Konstantiniň mysalynda bolşy ýaly, Nikomediýanyň basylyp alynmagy hem ata (birinji) bilen başlandy we ogul (soňky) bilen tamamlandy.
Four years
Dört ýyl
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.
Bir ýüz elli ýylyň başlangyç döwründäki dört ýyllyk gabaw, 1449-njy ýylda soňky Konstantiniň peseldilmeginden başlap, 1453-nji ýyla çenli, ýagny Konstantinopolyň gabalyp ýykylandan öňki dört ýyla alyp bardy. Ikinji waýy aňladýan, üç ýüz togsan bir ýyl we on bäş günden ybarat bolan wagt pygamberligi 1449-njy ýylyň 27-nji iýulynda başlady we 1840-njy ýylyň 11-nji awgustynda tamamlandy. Şol senäniň özi, uýa Waýtyň Hudaýyň gudratynyň şöhratly ýüze çykmasy diýip atlandyran dört ýyllyk döwrüniň başlangyjyny belleýär.
“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.
“Üçünji perişdäniň habarynyň yglan edilmegine goşulan perişde bütin ýer ýüzüni öz şöhraty bilen nurlandyrmalydyr. Bu ýerde bütindünýä gerimli we öň görülmedik gudratly güýçdäki bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik nokadyna ýetirildi, käbir ýurtlarda bolsa on altynjy asyryň Reformasiýasyndan bäri islendik ýurtda görleninden hem beýik dini gyzyklanma boldy; emma bular üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan hem aşylmalydyr.” Beýik Göreş, 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.
Yslam 1840-njy ýylyň 11-nji awgustynda saklanypdy, we Pentikostda Mukaddes Ruhuň inmegi bilen hem-de 9/11-de üçünji hasradyň Yslamy tarapyndan Nýu-Ýorkuň “beýik binalary” urlanda Ylham 18-däki gudratly perişdäniň inmegine laýyk gelýän dört ýyllyk döwür bardy. 9/11 ýüz kyrk dört müňüň möhürleniş wagtynyň başlangyjyny belleýär. Möhürleniş wagt döwrüdir, we möhürleniş döwrüniň soňy şol döwrüň başlangyjynyň häsiýetlerini özünde saklaýar. Mesih 9/11-de inende, ol 2023-nji ýylyň 31-nji dekabrynda, möhürlenişiň ahyrky döwri başlananda, iki şaýady direltmek üçin inýän Mikaýylyň nusgasy boldy.
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.”
Ninowanyň söweşi bolan açar, 1453-nji ýyla çenli gündogar Rimi pese gaçyrjak Yslamyň dürli-dürli boşadylyşlaryny aňladýar. Onunjy aýatyň “bäş aýy” bolan ýüz elli ýylyň içinde başlangyç hem-de ahyr hem dört ýyllyk döwri öz içine alýar. Şol iki dört ýyllyk döwür, Mesihiň “bütin ýeri Öz şöhraty bilen nurlandyrjak” 1840-dan 1844-e çenli bolan dört ýyllyk döwri bellän üç ýüz togsan bir ýyl on bäş günüň tamamlanmagy bilen baglanyşýar. 1844-nji ýylda pygamberlik wagtynyň ulanylmagy bes edildi, çünki wagt “indi bolmazdy.”
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.
Hem asmanlary, olaryň içindäki zatlary, ýeri, onuň içindäki zatlary, deňzi we onuň içindäki zatlary ýaradan, ebedilik ýaşaýan tarapyndan ant içip, wagtyň indi bolmajakdygyny aýtdy. Ylham 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333-dan 1337-ä çenli, 1449-dan 1453-e çenli, 1840-dan 1844-e çenli
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.
Dörtýyllyk döwürleriň şol üç hatary 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan möhürleniş wagty bilen gabat gelýär, şeýle hem olar 2023-nji ýylyň 31-nji dekabryndan başlap, Naşwiliň ot toplaryny ýetirmek üçin Yslam ýene-de boşadylýança görkezilýän 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan fraktal bilen hem gabat gelýär.
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.”
2023-nji ýylyň 31-nji dekabryndan Neşwildäki ot şarlaryna çenli bolan pygamberlik fraktaly, ählisi-de 9/11-den ýekşenbe kanunyna çenli bolan möhürlenme döwrüne gabat gelýän dört ýyllyk üç pygamberlik döwri arkaly öňünden şekillendirilendir. Şeýlelikde, dört şaýat 2023-nji ýylyň 31-nji dekabryndan Neşwil hüjümine çenli bolan taryhy kesgitläp görkezýär we bu şaýatlaryň her biri üçin “açar” bolup hyzmat edýän hem hut Ninewe söweşidir. 1333, 1449, 1840 we 9/11 seneleriniň ählisi öwrülişik pursatlary — “açarlar” bolupdy.
“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.
Geçmişiň taryhyndan öwrenilmeli sapaklar bar; we hemmeleriň Hudaýyň häzirki wagtda-da öz işini hemişe nähili alyp barmyş bolsa, şol bir ugurlar boýunça alyp barýandygyna düşünmegi üçin ünsi şulara çekilýär. Onuň eli häzirki wagtda-da Öz işinde hem-de halklaryň arasynda, edil hoş habar ilkinji gezek Eremde Ada wagyz edilenden bäri bolşy ýaly, aýdyň görünýär.
“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.
“Halklaryň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bar. Hudaýyň tagdyrynda bu dürli synagly pursatlar ýetende, şol wagt üçin ýagtylyk berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilik onuň yzyndan gelýär. Reb öz Sözünde hoş habaryň işjeň hüjüm ediji işini, onuň geçmişde nähili alnyp barlandygyny we geljekde, hatda Şeýtanyň güýçleriniň özleriniň iň soňky täsin hereketini amala aşyrjak jemleýji göreşine çenli nähili alnyp baryljakdygyny açyp görkezdi.” Bible Echo, August 26, 1895.
Nicomedia
Nikomediýa
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.
284-nji ýylda imperator bolan Diokletian 293-nji ýylda imperiýany kanuny taýdan Gündogara we Günbatara bölüp, Tetrarhiýa ulgamyny döredende, Nikomediýany Rim imperiýasynyň gündogar paýtagty hökmünde saýlady. Nikomediýa birnäçe onýyllygyň dowamynda Gündogaryň esasy dolandyryş we harby paýtagty bolup hyzmat etdi. Beýik Konstantin golaýdaky Wizantiýde (ol 330-njy ýylda bu şäheriň adyny Konstantinopol diýip üýtgetdi) täze paýtagt gurmak kararyna gelmezinden ozal, Nikomediýany daýanç merkezi hökmünde ulandy. Konstantinopol esasy paýtagta öwrülenden soň hem, Marmara deňziniň gündogar kenarynda strategik taýdan möhüm ýerde ýerleşýän Nikomediýa iri sebit merkezi bolmagynda galdy. Şeýlelikde, Nikomediýa Rim ýa-da Konstantinopol ýaly hemişelik paýtagt bolmasa-da, Rim taryhynyň möhüm geçiş döwründe resmi taýdan gündogar paýtagt hökmünde bellenipdi. Ýüz elli ýylyň başynda Gündogar Rimiň bir paýtagty basylyp alynýar, ahyrynda-da Gündogar Rimiň bir paýtagty basylyp alynýar. Iki basyp alyşda hem gabaw boldy.
Diocletian
Diokletian
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’.
Imperator Diokletian 293-nji ýylda tetrarhiýa ulgamyny ornaşdyranda, Nikomediýany resmi taýdan Rim imperiýasynyň gündogar paýtagtyna öwürdi. Tetrarhiýa ulgamy imperiýanyň günbatar we gündogar böleklerinden ybaratdy; gündogarda-da, günbatarda-da bir uly imperator (Awgust) we bir kiçi imperator (Sezar) bolup, şeýlelikde, imperatorlaryň umumy sany ‘tetrarhiýa’ sözüniň aňladýan sany bolan dörde ýetýärdi.
Alpha and Omega
Alfa we 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.
Diokletian Smyrna ýygnagynyň omega nyşanydyr, Nero bolsa alfa nyşanydyr. Beýik Konstantin Pergamos ýygnagynyň alfa nyşanydyr, Ýustinian bolsa omega nyşanydyr.
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.
Rimiň gündogar we günbatar böleklere «kanuny» bölünmegi (uzaga çekmedik bolsa-da) Diokletian tarapyndan amala aşyryldy, Rimiň gündogar we günbatar böleklere pygamberlik taýdan bölünmegi bolsa Konstantin tarapyndan amala aşyryldy. Smyrna bilen şekillendirilen yzarlanmagyň ikinji nyşanlaýyn ybadathanasynyň taryhynyň dowamynda Rim kanuny taýdan gündogar we günbatar böleklere bölündi, Pergamos bilen şekillendirilen ylalaşygyň üçünji nyşanlaýyn ybadathanasynyň taryhynda bolsa Rim pygamberlik taýdan gündogar we günbatar böleklere bölündi. 293 alfa boldy, 330 omega boldy, we b. e. 330-njy ýylyň 11-nji maýynda Beýik Konstantin Konstantinopoly imperiýanyň paýtagty hökmünde bagyş etdi.
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.
Diokletianyň 293-nji ýylda hukuk taýdan amala aşyran bölünişigi ondan soň başlanyp, 313-nji ýylda Milan edikti çykarylýança dowam eden raýat urşy netijesinde bozuldy. Hristiançylygy kanunylaşdyran we Tetrarhiýany iş ýüzünde soňlandyran Milan edikti çykarylanda, özara sazlaşykly hereket edýän dört hökümdaryň dolandyryş ulgamy çöküp, iki esasy güýjüň (Günbatarda Konstantiniň we Gündogarda Lisininiň) arasyndaky göreşe öwrüldi. Çöküşe ýol açan bu hukuk taýdan bölünişik bir bölünişikden beýleki bölünişige çenli aralykdaky ýigrimi ýyllyk döwri aňladýar we bölünişikleriň ikisi-de ulgamyň çökmegine getirdi.
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.
Smirna buthanasy 64-nji ýylda Nero bilen başlandy; şol wagt Rim şäherindäki uly ýangyn Nero tarapyndan hristianlary yzarlamak üçin ulanyldy, sebäbi Nero bu ýangyny hristianlaryň özleri çykardy diýip olary aýyplady. Nero yzarlamanyň başlangyjyny alamatlandyrýar hem-de ahyrky günleriň soňky yzarlanmasynyň nusgasy bolýar. Şol soňky yzarlama synag möhletiniň tamamlanmagyna çenli dowam edýär; şonda papalyk häkimiýeti oňa kömek edýän hiç kim bolmazdan öz soňuna ýetýär. Şeýlelikde, yzarlamanyň birinji döwri Rimiň ýakylmagy bilen başlandy, soňky yzarlama bolsa Rimiň ýakylmagy bilen tamamlanýar.
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.
Sen gören wagşyň üstündäki on şah, şolary jelepden ýigrenerler; ony haraba we ýalaňaç ederler, onuň etini iýerler we ony otda ýakarlar. Ylham 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.
Smirna ýygnagy 64-nji ýylda Neron bilen başlandy; şol wagt Neron hristianlary Rimdäki uly ýangyny tutaşdyrmakda aýyplap, olary yzarlamak üçin şol ýangyndan peýdalandy. Iki ýüz elli ýyldan soň, 313-nji ýylda ol Milan edikti bilen tamamlandy. Bu “edikt” Diokletianyň kanuny taýdan amala aşyran bölünişigi bilen başlanan ýigrimi ýyllyk döwrüň tamamlanmagydyr we ol Neron bilen başlanan Smirnanyň iki ýüz elli ýyllyk döwrüniň hem soňy boldy. Smirna ýygnagynyň we Neronyň aňladýan iki ýüz elli ýyllyk yzarlamalar döwri Diokletianyň sebäp bolan iň gazaply yzarlamalarynyň on ýylyny hem öz içine alýardy. Şol on ýyllyk yzarlamalar döwri Diokletianyň imperiýany 293-nji ýylda kanuny taýdan bölmegi bilen başlanan ýigrimi ýyllyk döwrüniň soňky ýarysydy. Diokletianyň 293-nji ýylda imperiýany kanuny taýdan gündogar we günbatar böleklere bölmegi bilen, iki sany on ýyllyk döwürden ybarat ýigrimi ýyllyk döwür başlandy.
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.
Diokletian imperiýany kanuny taýdan gündogar we günbatar böleklere bölmek bilen, Konstantiniň amala aşyran, pygamberlikde beýan edilen bölünişini öňünden alamatlandyrdy. Diokletianyň girizen bölünişi gündogar we günbatar böleklerden ybaratdy, emma gündogarda iki hökümdar, günbatarda-da iki hökümdar bardy. Her sebit üçin bir baş hökümdar we bir ikinji derejeli hökümdar. 303-nji ýylyň 24-nji fewralynda Diokletian hristianlara garşy birnäçe ‘permanyň’ ilkinjisini çykardy; bu bolsa Rim imperiýasynda hristianlaryň iň gazaply we iň giň gerimli yzarlanmagy bolan Beýik yzarlamanyň (Diokletianyň yzarlamasy diýlip hem atlandyrylýar) başlanandygyny alamatlandyrdy.
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.
Smirnadaky imanlylar ýygnagynyň perişdesine-de ýaz: Ölen, indi bolsa diri bolan Ilkinji we Ahyrky şeýle diýýär: Men seniň işleriňi, görgüleriňi we garyplygyňy bilýärin (emma sen baýsyň), özlerini ýehudy diýip atlandyrýan, ýöne ýehudy bolman, Şeýtanyň sinagogasy bolanlaryň küpür sözlerini-de bilýärin. Başdan geçirjek görgüleriňiň hiç birinden gorkma: ine, synalmagyňyz üçin iblis siziň käbiriňizi zyndana taşlar; siz on günläp muşakgat çekersiňiz. Ölüme çenli wepaly bol, Men saňa ýaşaýyş täjini bererin. Gulagy bolan Ruhuň imanlylar ýygnaklaryna näme diýýändigini eşitsin; ýeňiş gazanan ikinji ölümden zyýan çekmez. Ylham 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.
Beýik yzarlama Diokletianyň ornuna geçen hökümdarlaryň (aýratyn-da Galeriýiň) döwründe-de 313-nji ýyla çenli dowam etdi we şol ýyl Milan permany bilen tamamlandy. Neron yzarlamanyň alfa nyşanydyr; ol Smirna ýygnagy arkaly aňladylýan pygamberlik döwrüniň omega yzarlamasynyň nyşany bolan Diokletiany öňünden alamatlandyrýardy. Yzarlama günbataryň hökümdary Konstantin bilen gündogaryň hökümdary Lisiniýiň arasyndaky syýasy nika we şertnama bilen tamamlandy. 313-nji ýylyň fewralynda Konstantin bilen Lisiniý Milanda duşuşyp, imperiýanyň tutuş çäginde hristianlara (we beýlekilere) dini ynançlaryna eýermäge rugsat berýän Milan permanyny çykardylar. Syýasy bileleşiklerini berkitmek üçin Lisiniý şol duşuşygyň dowamynda ýa-da şol döwre golaý wagtda Konstansiýa (Konstantiniň bir atadan bolan gyz dogany) bilen nikalaşdy. Bu nika Rime mahsus nusgawy syýasy bileleşikdi — ol iki imperatoryň arasyndaky ylalaşygy berkidip, köp ýyllap dowam eden raýatlyk urşundan soň imperiýany wagtlaýyn durnuklaşdyrmaga kömek etdi. Bu bileleşik uzak dowam etmedi. Soňra Konstantin bilen Lisiniý biri-birine garşy söweşdiler we 324-nji ýylda Konstantin Lisiniýi ýeňip, ýeke-täk hökümdar boldy.
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.
Nerondan Konstantine çenli Smirnanyň iki ýüz elli ýyllyk pygamberlik döwri tamamlandy we 313-nji ýylda Pergam ýygnagynyň, ýagny eglişik edýän ýygnagyň döwri başlandy; ol 538-nji ýylda Tiýatira ýygnagy bilen tamamlandy. Smirnanyň iki ýüz elli ýyly yzarlamalar döwrüni aňladýardy we tutuş döwrüň ahyrynda Diokletianyň yzarlamalary Ylham kitabyndaky «on gün» (on ýyl) baradaky pygamberligi ýerine ýetirdi; bu ýerde yzarlamalaryň iň gazaply döwri tutuş döwrüň fraktaly bolup durýar. Şol on ýyl iki ýüz elli ýylyň fraktalydyr. Şol on ýyl Neronyň yzarlamalarynyň omegasyny aňladýar, olaryň tamamlanmagy bilen bolsa imperiýanyň gündogara we günbatara omega bölünişi bolup geçýär.
Marriage and Divorce
Nikalaşmak we Aýrylyşmak
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 64-nji ýylda Rimiň ýandyrylmagy bilen başlap, iki ýüz elli ýyl soň, 313-nji ýylda Milan permany we gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. Zulumyň onýyllyk fraktaly 303-nji ýylda başlap, 313-nji ýylda Milan permany we gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. Diokletian tarapyndan 293-nji ýylda gündogar bilen günbataryň kanuny taýdan bölünmegi bilen başlanan ýigrimi ýyllyk döwür 313-nji ýylda gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. 313-nji ýylda gündogar bilen günbataryň arasynda baglaşylan nika şertnamasy 324-nji ýyldaky aýrylyşyk bilen tamamlandy; şol wagt gündogaryň hökümdary Lisinini Konstantin ýeňip, Rimiň ýeke-täk hökümdary boldy. 324-nji ýylyň pygamberlikdäki aýrylyşygy 321-nji ýylda ilkinji ýekşenbe kanunyndan üç ýyl soň ýüze çykdy.
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.
313-nji ýyldan 330-njy ýyla çenli bolan on ýedi ýyl syýasy nikany, Smirna we Neron bilen aňladylýan yzarlamalaryň tamamlanmagyny hem-de Pergam bilen aňladylýan eglişikçi ýygnagyň başlanmagyny görkezýär. 313-nji ýylda şol nika mahalynda Pergamyň başlanmagyndan soň, 321-nji ýylda ilkinji ýekşenbe kanuny bilen yzarlamalar başlandy. Munuň yzyndan 324-nji ýylyň pygamberlik aýrylyşygy bolup geçdi, bu bolsa gündogary we günbatary Konstantiniň golastyndaky bir imperiýa birleşdirdi. Aradan alty ýyl geçensoň, 330-njy ýylda gündogara we günbatara bölünişik pygamberlik taýdan gaýtalandy. Bu on ýedi ýyl 538-nji ýylda Tiýatira ýygnagy pygamberlik taryhynda peýda bolýança dowam etjek Pergam ýygnagynyň alfa döwrüni aňladýar. Şol alfa döwri 330-njy ýyldan 538-nji ýyla çenli bolan döwrüň ahyryndaky omega taryhyny aňlatjakdy. Pergamyň omega taryhy 496-njy, 508-nji we 533-nji ýyllary öz içine alýan döwri aňladýar.
Seventeen Years
On ýedi ýyl
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.
Rafiýa söweşiniň Ptolemeýi “on ýedi ýyl” höküm sürdü, hem-de Rafiýa söweşi bilen Paniýum söweşiniň arasynda “on ýedi ýyl” bardy. Şol on ýedi ýyl nyşanlaýyn taýdan 313-nji ýyldan 330-njy ýyla çenli bolan on ýedi ýyla laýyk gelýär. Neronyň Smyrna degişli iki ýüz elli ýyly Pergamos ýygnagynyň ilkinji on ýedi ýylyna getirýär we b.e. öň 457-nji ýylda üçünji perman bilen başlanan, Daniel 8:14-däki 2300 ýylyň başlangyç nokady bolan, Adventizmiň binýady we merkezi sütüni hasaplanýan iki ýüz elli ýyl bilen baglanyşýar. Iki şaýadyň iki ýüz elli ýyly 1776-njy ýylda başlap, şu ýyl 2026-njy ýylda tamamlanýan Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň iki ýüz elli ýyly bilen laýyk gelýär.
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.”
Adwentizmiň öňbaşçylary 313-nji ýyldan 330-njy ýyla çenli bolan on ýedi ýyly görmediler ýa-da oňa düşünmediler, çünki 1844-nji ýylda olar heniz ýedinji günüň Şenbesi ýa-da Günüň güni baradaky meselä hem düşünmeýärdiler. Şeýle-de bolsa, olar Ylham kitaby 9:10-daky ýüz elli ýyly tanadylar, we ol 1840-njy ýylyň 11-nji awgustynda tamamlanan üç ýüz togsan bir ýyl we on bäş güne alyp baran bir döwrüň başlangyç nokady boldy. Şol düşünje Hudaýyň gudratynyň kuwwatly “aýan bolşuny” döretdi.
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.
Ilkinji ýol açyjylar Ylham kitabynyň dokuzynjy babynda ýüz elli ýyllyk ikinji bir döwri görmändiler. Olaryň binýatlaýyn düşünjesi Ylham kitabynyň dokuzynjy babynyň “täze nurunyň” bina edilýän esasyny düzýär. Şol nur Ninewe söweşiniň “açary” arkaly açylýar. Şol “açar” pygamberlikleri öwrenýän adama Mukaddes Kitabyň Danyýel we Ylham kitaplarynyň pygamberliklerinde görkezilen ähli patyşalyklary tanamaga mümkinçilik berýär: Babyly, Midiýa-Parsy, Gresiýany, Selewkiler we Ptolemeýler imperiýalaryny, Muhammediň patyşalygyny; has möhümi bolsa, ol diňe bir Rimiň däl, eýsem Gündogar we Günbatar Rim patyşalyklarynyň, şeýle hem Amerikanyň Birleşen Ştatlarynyň (ýalan pygamberiň), papalygyň (wagşy haýwanyň) we Birleşen Milletler Guramasynyň (aždarhanyň) hem ýokary galmagyny we pese gaçmagyny kesgitlemek arkaly Rim imperiýasyny has giň gerimde açyp görkezýär. Bu patyşalyklaryň ähli ýokary galmalary we pese gaçmalary ahyrsoňunda dünýäni Armageddona alyp barýan aždarhanyň, wagşy haýwanyň we ýalan pygamberiň hereketlerine şaýatlyk edýär. Şol hereket Danyýel kitabynyň on birinji babynyň soňky alty aýatynda şekillendirilýär, bu hereketiň başlangyjy bolsa kyrkynjy aýatdaky gizlin taryhda görkezilýär.
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.
Ninewanyň söweşi soňky döwür wakalarynyň yzygiderliliginde Rim imperiýasynyň, gündogar we günbatar Rimiň patyşalyklarynyň hem-de papalyk Rimiň şaýatlyklaryny sazlaşdyrmak üçin pygamberlik salgysynyň nokadyny berýär. Şeýlelik bilen, Ninewanyň söweşi Rimiň dürli pygamberlik şaýatlyklaryny doly aýdyňlaşdyrýan açardyr, we Daniýel on birinji bap, on dördünji aýata görä, görüşi berkarar edýän hem Rimdir. Şol ugurlary bir ýere jemleýän açar Ninewanyň söweşidir.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Geljekki makalamyzda Ylhamyň dokuzynjy babyndaky hasratlara degişli öňki bäş makalany bir ýere jemläp başlarys.