The Hidden History of Verse Forty - Number Eighteen

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

«Caabi» bi di màndargaal xareb Niniwe ci Peeñu, saar juróom-ñeent, sotti na ci jaar-jaar yu jur coppite gu soppi jëmmi mbir yi, te, lu wóor la, loolu mooy li caabi di def. Li ma wax mooy ne xareb Niniwe du woon caabi bi ci wàllu jaar-jaar màndargaal jógug Lislaam rekk, waaye caabiy waxyu la itam. Ni waxyu yi di doxee ci xare boobu mooy méngale rëdd yépp yu nguur yi waxyuy Mbind mu sell mi di wax, ni ñu leen wone ci Dañeel ak Peeñu, ak saaru fukk ak benn bu Dañeel. Ci def loolu, mu may nguur yooyu yépp seede juróom-benni aaya yi mujj ci Dañeel fukk ak benn, te li gën a am solo—tijji jaar-jaari biti yi nëbbu ci aaya ñeent-fukk.

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.

Te dinga la caabi nguuru asamaan yi; te lu mu neexee nga boole ci suuf, dees na ko boole ci asamaan; te lu mu neexee nga yiwi ci suuf, dees na ko yiwi ci asamaan. Macë 16:19.

The Release and Rise of the Kingdom of Mohammed

Yéeg ak Jóggu Mbooloom Mohammed

The battle of Nineveh in 627 marked the beginning of the last ten years of the Persian power that had been defeated through the stratagem of Rome, accompanied with God’s providential fog. It marked the turning point where Mohammed’s Islamic hordes began to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.

Xareb Nineveh bi amoon atum 627 moo màndargaaloon tàmbalib fukki at yu mujj yi ci nguurug Persia, nguur gi Rome daanoon ci pexeem, mi àndoon ak lay wi Yàlla indiloon ci toppatoom. Moo màndargaaloon jamono ji mbir yi soppeeku, ba mboolooy xarekat yu lislaam yu Mohammed tàmbali a am doole. Xare boobu dindi woon na li fi nekkoon di téye, te li doon téye loolu, ci xalaat, dina desoon bu fekkoon ne Rome ak Persia ñoom ñaar saxaloon seen doole. Amul benn ci ñoom bu saxaloon dooleem.

Restraint and Release

Téye ak Bàyyi

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.

Ci misaal gu yonent bi di jox ci mbirum Islama, ñu gis téye ak bàyyi Islama ba mu génn, dale ko ca njëlbéenu xamalikat Mbind mi sax, ba Sara wóoral Ibraaima ngir mu téye Haajar ak Ismaa’il.

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.

Noonu Saaray wax na Abaraam ne: «Sa tooñ na nekk ci sa kaw; jox naa la sama jaam ci sa loxo, te bi mu gis ne dafa ëmb, mu xool ma ak xeeb ci ay bëtam. Na Aji Sax ji àtte sunu diggante, man ak yaw.» Waaye Abaraam wax na Saaray ne: «Xoolal, sa jaam a ngi ci sa loxo; defal ko ni la neex.» Te bi Saaray ko sonalee lool, mu daw ba sore fa kanamam. Njàlbéen ga 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.

Baata loolu sax, li tax ñu dugal Hajar ci nettali gu wax ci yonent yi, mooy ne Boroom bi “tere” na Saara ngir mu bañ a am doom.

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.

Léegi Sarayi, jabaru Abrami, juróoko ko doom; te amoon na jaam bu jigéen, bu Misra, turam Agar. Noonu Sarayi wax Abram ne: “Xoolal léegi, Boroom bi tere na ma jur; ma ngi lay ñaan, duggul ci sama jaam bi; xeyna ma am doom ci moom.” Te Abram dégg baatub Sarayi. Genesis 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.

“Caabi” bi nekk ci Peeñu ñent-fukk ak juróom-benn, bi ñu joxee Mohammed, te gannaaw loolu xewe ci xarebu Nineveh, moo tektale dindi “téyukaay” bi ci kaw Islaam ci bépp xët bu nekk ci jaar-jaari waxu yonent bi.

“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.

«Malaaka yi di téye ñentii ngelaw yi, ñu feeñu ni fas wu mer buy wut a rëcc ba daw ci kaw suuf si bépp, di yóbbu alag ak dee ci yoonam.» 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.

“Yéeg ak wàcc” gu buurug Mohammed tegtaluñuko lool ci ni muy yéeg ak ni muy wàcc, waaye ci ni muy “mocci” ak ni muy “téj”. Bu ñu waxee ci yoon wi yonent bi joxee Islam ngir mu mocc, mocc moomu ñu melal ko ak xareb Nineveh.

Only the Woes

Rey yi rekk ci Wo.

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.

Ci juróom-ñaari liit yi, liiti musibay Lislaam yi rekk ñoo wéy ci taariix di doole ju sax, dale ko ca ba ñu leen jëkkee dugal ci taariix bi waxyu yi yégle woon, ba kera àppu nattu bi di jeex. Ñeenti liit yu jëkk yi daloon ci Room gu sowu-jant, Odoacer, Genseric, Attila mi bokk ci xeetu Hun ak Alaric ñoo leen teewaloon, noonu di màndargaal ñeenti dooley àtte yu Yàlla tëral ci jamonoy mujj yi; waaye doole gi leen méngool ci jamono jii soqikoowul ci ñeenti doole yu yàgg yooyu ci rëddu askan wu jub. Waaye du noonu la mbir mi deme ci liiti musiba yi. Dale ko ca ba Lislaam duggee ci taariix, dafay wéy ci benn rëdd wu jub, ñuy yewwi dooleem te di ko téye, ba kera ñu koy yewwi ci lu mat sëkk ca jeexug àppu nattu ba. Ci liiti musiba yi, xeexub Nineveh moo màndargaal “caabi” ji aju ci ‘yewwi’ gi.

Nicomedia and July 27, 1299

Nikomediya ak 27 Sulet 1299

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

Ñi jiituwoon ràññee woon nañu ci lu jub ne 27 sulet 1299 moo doon bésu ndorte téeméeri at ak juróom-fukk yi jeexoon 27 sulet 1449, bés boobu nag moo doon ndorteelu ñetti téeméeri at ak juróom-ñeent-fukk ak benn ak fukki fan ak juróom yi jeexoon 11 ut 1840.

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

Ci jukki bi jiitu, xamle woon nañu wërug Nicomedia gi amoon dale ko ci 1333 ba 1337, gi Sultaan Orhan Gazi (doomu Osman I, ki sosoon Beylik bu Ottoman bi) defoon, ba muy wër dëkku Nicomedia bu am solo bi ci Nguurug Byzantine. Wër googu mooy jeexitalu xare bi ñu doon jëmale ci Nicomedia, bi baayam Osman tàmbali woon. Téeméer ak juróom fukki at yi ñu wax ci Peeñu ma, saar juróom ñeent, aaya fukk, tàmbali nañu ci 27 sulet 1299, te ndax bés boobu mooy ndoorteelu ab waxyu, war nañu bàyyi xel ci jaar-jaar yi aju ci bésu ndoorte boobu. Osman I (ki sosoon askanu buur yu Ottoman yi) moo doon baayu Sultaan Orhan Gazi; moom moo amoon, ci 27 sulet 1299, ndam lu am solo ci jamono yu njëkk ya ci kaw Nguurug Byzantine, ca xareb Bapheus, mi amoon ca diiwaanu Nicomedia, jege dëkku Nicomedia, dëkk bu doon ab péey bu am solo lool ci cosaanu Room ak ci ndoorteelu cosaanu Byzantine.

Father and Son

Baay ak Doom

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.

Ci 27 sulet 1299, xarekat yi Osman jiite woon daan nañu ab gàngooru xarekat yu nguurug Bizaantin, bu ab guwernóor bu gox ba jiite woon. Ñu ngi jàppe xare boobu ni benn ci ndami xare yu mag yi Osman njëkka am ci sañ-sañam bopp, gannaaw bi mu tàmbalee dëgëral nguuram ci Bithynia (bëj-gànnaaru sowwu Anatolia). Xare boobu doon na jéego bu am solo ci soppeeku gi jóge ci ab beylik bu tuuti bu Tirk yi (nguurug ab giir), jëm ci ab nguur guy yokku ci doole, di mujje jàmmaarloo ak nguurug Bizaantin te nangoo suufam. Bés boobu mooy njàlbéenu ab jamono ju Lislaam di yokku, ba mu mujje indi sosug Nguurug Ottoman bi Constantinople daanoo ci 1453. Osman jëfandikoo woon na xarekat yu ghazi (ay daalkat yu digi réew yi, yu diiney Lislaam xiir), te foofa lañu tàmbalee dajale xarekat yu ghazi yooyu yu digi réew yi ci ab gàngooru xarekat bu ñu gën a tëral, te mu yokku ndànk-ndànk ca jamonoy Osman ba ca jamonoy doomam ju góor, Orhan. Ci yeneen mbir yu am solo yi ci ndono li Osman bàyyi, am na li mu may Lislaam mu mën a wéy di moom alal, lu wuute ak xeexiin wi xarekat yu ghazi yi daan jëfandikoo, ndax seen pexey song te daw yu amul tëralin dañu leen doon bàyyil alal ji ñu nangoo ci seen ndam rekk, waaye duñu leen mas a bàyyil benn suuf.

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.

Ci 27 sulet 1299, Osman tambalee ab kampañ ci goxu Nicomedia, te ñetti fukk ak ñeent at gannaaw gi doomam tambalee wërsëgu ñeenti at ci kaw dëkkub nguur gi, Nicomedia. Baay bi ci tambali bi, doom bi ci jeexital bi. Xare bi tambalee na ci goxu mi ñu firndeel ni mooy Nicomedia, te mu jeex ci nangu Nicomedia, dëkkub nguur gi ci goxu Nicomedia. Dale ko ci 1299 ba 1337, loolu mooy jamono ju tollu ci ñetti fukk ak juróom-ñaari at, te ci waxu yonent, lim bi “ñetti fukk ak juróom-ñaari” dafay misaal yéeg gi.

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.

Léegi, ma ne: Jógal te jàll dexu Sèred. Noonu nu jàll dexu Sèred. Guddig yoon wi nu jóge Kades-Barneya ba keraak nu jàll dexu Sèred, ñetti fukki at ak juróom-ñett la woon, ba keroog maas gi yépp ci nit ñi doon xarekat yi, daanu ba noppi, génn ci biir mbooloom dal bi, ni Aji Sax ji giñee woon leen. Deuteronomy 2:13, 14.

The one hundred and fifty years from July 27, 1299 unto July 27, 1449 represents the period which led to the establishment of the Ottoman Empire of the second woe of Revelation chapter nine. The thirty-eight years of the progressive conquering of Nicomedia began with a father (Osman) and ended with his son (Orhan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Téeméer ak juróom-fukk ak ñaar-fukk at yi jàmm ci diggante 27 Sulet 1299 ba 27 Sulet 1449 dañuy tegtal jamono ji yóbbuwoon ci taxawug Mbooloom Ottoman bi moo bokk ci ñaareelu alkande gi ci Peeñug Yàlla saar 9. Ñetti-fukk ak juróom-ñett at yi ci nangu gi di yokku ndank-ndank bu Nikomedia tàmbalee ak baay bi (Osman) te jeexee ak doomam (Orhan). Jamono jooju day wone jéego bu njëkk ci yéeg gu ndank-ndank gu nguurug xeet gu tuuti jëm ci mbooloom nguur.

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.

Téeméer ak juróom-fukki at yi, dale ko ci 27 sulet 1299 ba 27 sulet 1449, ëmb nañu wër gu yàgg ñeenti at, te wër googu mooy màndargaal jeexug fanweer ak juróom-ñetti at yi. Osman, baay bi, moo tàmbali nangu Nicomedia ci xare, te nangu gi mat sëkk ci wër gu yàgg ñeenti at, dale ko ci 1333 ba 1337—wër gu doomu Osman amal.

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.

Bi téeméer ak juróom-fukki at yi jeexee ci bésub 27 sulet 1449, buur bu mag bu Byzantium bi, Constantine bu fukk ak benn, walla Constantine mu mujj mi ci Room gu penku, laaj na Turk yi ndigal ngir toog ci jal bi. Dale ko ci bés boobu ba keroog ñu nangoo Constantinople, ñeenti at la woon. Ñeenti at yooyu jeex nañu ci wër ga ñu wëroon Constantinople ci xare, te Constantine mu mujj mi faatu na ci wër googu. Fanweer ak juróom-ñetti at yu jëkk yi ci waxu yonent wi jëm ci téeméer ak juróom-fukki at te mujj ci wër gu yàgg ñeenti at ñooy màndargaal màggug Lislaam. Bi téeméer ak juróom-fukki at yi jeexee, Lislaam màgg na ba doole ja Turk ya amoon ca jamono jooja toroxal Room gu penku. Dale ko ci toroxte ga amoon ci bésub 27 sulet 1449, ñeenti at ginnaaw loolu, ci 1453, nangu nañu Constantinople ci wër ga ñu ko wëroon. Ab wër moo màndargaal jeexug fanweer ak juróom-ñetti at yu jëkk yi, te ab wër moo màndargaal sampug Nguur gu mag gu Ottoman.

38 and 40

38 ak 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.

Limu fanweer ak juróom-ñett, ci wàllu màndarga, ni ko Musaa wone ci téereb Baamtug Yoon wi, dafay màndargaal fanweeri at ak juróom-ñett yu mujj yi ci àtte bi dogaloon ñu wër ci màndiŋ mi diirub ñeent-fukki at. Kon, limu fanweer ak juróom-ñett, ci wàllu màndarga, lëkkaloo na ak limu ñeent-fukk. Osman nangu na diiwaanu Nicomedia ci 27i sulet 1299, te fanweeri at ak juróom-ñett gannaaw loolu, doomam ju góor nangu na dëkk bi doon péyu diiwaan bi. Diiwaan bi ak dëkk bi doon péyam, ñoom ñaar yépp Nicomedia lañu tuddoon. Xamkati taariix yi dañuy jàppe xare bii ni jéego bu njëkk ci ‘ñaari’ jéego yi màndargaal njëlbéenug jógug Nguurug Ottoman. Ñaareelu jéego bi taariix si ràññee mooy xareb Nicaea ci atum 1301. Foofa, Osman mi di baay bi nangu na diiwaan bi ñuy woowe Nicaea, te ci atum 1331, fanweeri at gannaaw loolu, doomam ju góor nangu na dëkk bi doon péyam, di Nicaea, dëkk bu masoon doon ab péy ci Nguurug Room.

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.

Ci lu jëm ci atum 1299 ak xareb Nicomedia, bi doon jëego bu njëkk ci ñaari jëego yi, ñaareelu jëego bi am na ñaari at ginnaaw loolu, ci 1301. Atum 1299 mooy màndargay fanweer ak juróom-ñett, te ñaari at ginnaaw loolu (ñeent-fukk), baay bi mooy nangu diiwaanu Nicaea. Lëkkaloo yi aju ci fanweer ak juróom-ñett ak ñeent-fukk, ci jógug Israyil gu yàgg ga ngir nangu réew mi ñu ko digoon, ñu ngi leen di màndargaal ci 27 sulet 1299 ak ci 1301. Ñaari jëego yu njëkk yooyu ci jógug Lislaam, ay kàmpaañi xare ñoo leen màndargaal, yu tàmbali ci baay bi nangu diiwaan bi te mujje ci doom ji nangu péeyu diiwaan bi. Bi ñaari péey yi daanoo, ci lu ñu leen wër te tëj leen lañu daanu. Ñaari péey yi, bu ci nekk nekkoon na, ci ab jamono, péeyu Room gu penku.

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.

27 sulet 1299 ak 1301 dañuy am seen jeexital ci 11 ut 1840, di màndargaal jaar-jaari atum 1838, at mi Litch njëkkoon a siiwal gis-gisam ak li mu waxoon lu jiitu ci waxyu wi ëmb ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukk ak juróomi fan, te waroon a sotti ci mujj gi ci 11 ut 1840. Ci ñi toppoon Miller, at yi 1838 ak 1840 ñoo doon ñaari jéegoy jóg yi.

“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.

“Ci atum 1840 am, beneen yeneen matug wax ci matalug yonent bi tax na mbëggeel bu yaa wër a tas. Ñaari at lu jiitu loolu, Josiah Litch, kenn ci saraxalekat yi gën a siiw ci waareel Niu Naanug Ñaareel bi, moom dafa génne woon leerale bu jëm ci Peeñu Yàlla 9, di yëgle wàccug Mbooloom Ottoman. Toppandoo ak ay waññiiram, doole boobu waroon na daanu ‘ci atum Sunu Boroom 1840, benn waxtu ci weeru Ut;’ te ay fan yu néew rekk laata muy mat, mu bind ne: ‘Bu nu nangu ne diir bu jëkk ba, 150 at, mat na bu baax laata Deacozes yéeg ca gàngune ga ak ndigalu Turki yi, te ne it 391 at ak fukk ak juróom-ñett fan tàmbalee na ci jeexitalu diir boobu jëkk, kon dina jeex ci 11i Ut 1840, ba kàttanu Ottoman ci Constantinople manees na ko séentu ne dina dagg. Te loolu, man gëm naa ne, dees na ko gis ne noonu la.’—Josiah Litch, ci Signs of the Times, and Expositor of Prophecy, 1 Ut 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.

“Ci jamono bi ñu woon wax, Tirki, jaarale ko ci ay ndawam, nangu na aarug réew yu booloo ci Ërop, te noonu mu teg boppam ci suufu nguurug xeeti réew yu kiristaan yi. Xew-xew boobu matale na yéenekaay bi ci wér gu mat. Bi ko ñu xamé, mbooloo yu bare gëm nañu ne yoon yi Miller ak ñi mu àndaloon di jëfandikoo ci firi kàddu yonent yi jub nañu, te loolu jox na xumb gu yéeme ci yëngu-yëngug ñëw ga. Góor yu am xam-xam ak taxawaay booloo nañu ak Miller, muy waare ci yégle ak ci siiwal ay xalaatam, te li diggante 1840 ak 1844 liggéey bi yaatal na bu gaaw.” 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.

Wax i Litch waxoon «38» ak ay gis-gisam yu nu jubal ci «40» dañuy boole ak waxam mujj, mi mu bindoon ci 1 Ut, fukki fan laata ñu wax jëfandikookat gu jub ci waxoon wa. Moo doon matug waxoon wa la dëggaloon àddina ne yoonu jub wi ci wax-yëgleb Biibël bi mooy li. Ñetti-fukki at ak juróom-ñett yi taxawoon ngir yokkute Israayil bu yàgg ya daan nañu boole ak ñaari at yi dale ci jàllug Géej gu Xonq ba ca njëkk bàkkaar ba ca Kadees.

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.

Ndaxte ñépp ñi gisoon sama ndam ak sama kéemaan yi ma defoon ci Misra ak ci màndiŋ ma, te seetaan nañu ma léegi fukki yoon, te déggul nañu sama baat; ci dëgg dootuñu gis suuf sa ma giñoon seeni baay, te kenn ci ñoom ñi ma yéqloo du ko gis. Nombres 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.

Bopp moomu mooy ñu xam ne mooy mujj ci fukki nattu yooyu. Ab diirub nattu ñaari at, te am fukki nattu, bu yokkute ak fanweeri at ak juróom-ñett ci màndiŋ ma, dafay misaal 1838 ak 1840, te 1840 dafa yënguwoon ab diiru fukki fan.

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.

Njëkkuj génnug ndëgëmug Islama ak Osman ci 27 Sulet 1299 mooy tàmbali ab diirub ñaar-fukk ak juróom-ñett at, buy jeexee ci ab yékkati ñent at ci 1337. 27 Sulet 1299 mooy jëkk ci ñaari jéego yi jaaralekat yi xamle ni mooy tàmbali génnug Nguuru Ottomaan, te ñaareel jéego ba mooy 1301. Ñaari jéego yi ci xeexi Nicomedia ak Nicaea ci 1299 ak 1301 dañuy misaal 1838 ak 1840. Tàmbalig waxi yónent bi mooy leeral njéexital bi.

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

Nicomedia ak Nicaea nekkoon nañu, benn bu nekk ci jaar-jaaram, ay péey yu Róom gu penku ci diir bu am app. Wóor na ne Constantinople moo mujj nekk péeyub penku bi ci atum 330, te wéy di nekk péey boobu ba atum 1453. Nicomedia ak Nicaea ay misaal lañu yu jëkk a wone daanug Constantinople; dëkk yooyu yépp dañoo daanu ndax ay wër yu xarekat yu Lislaam defoon, yu màndargaal jeexitalug ab xare bu Lislaam jëkk a not suuf si ci biiram, ba noppi nangu péey bi.

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.

Wër gi jëkk, gi yàg ñeenti at, dale ko ci 1333 ba 1337, dafay màndargaal ñeenti at yi ci diggante 1449 ak 1453, ba waxyu wi jeexee. Ginnaaw ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukki fan ak juróom, Lislaam dañu koy tëye, fekk Millerites yi di ‘jóg’ ci kàttanu waxyu gi ñu màndargaal ci melokaan yi di ‘fanweer ak juróom-ñett ak ñeent-fukk’, ni ñu ko màndargaale ci taariixu alfa bi ci 27 sulet 1299, ak 27 sulet 1449. Jógu Lislaam ak jógu ndawi Yàlla yi ci jamono yu mujj yi, dañu leen di màndargaal ci ab màndarga bu aju ci lim, bu ñu tabax ci diggante bi am ci lim yi 38 ak 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.

Ci Ezekiel ñaar-fukk ak juróom-ñett, Islam mooy yégle gu jóge ci ngelaw gu penku, gi ñu wol ci kaw yax yu wow ya, ngir ñu man a jóg taxaw ni mbooloo xare bu réy. Bu yégleb Ezekiel agsee, tàmbali jóg taxaw gi dafa tàmbali, ni mu amee woon ci jaar-jaaru Millerite ba ci atum 1838 ak 1840. Yégle boobu agsee na ci 9/11, te ci sañ-sañu Dimaas bu agsiigul, yax yooyu dañuy jóg taxaw ni mbooloo xare bu réy. Yékkati mbooloom Yàlla, muy kerk bu not, ci bés yu mujj yi, 1838 ak 1840 dañu ko roy. 9/11 ba ci sañ-sañu Dimaas bi 1840 ba 1844 moo ko roy, waaye itam dafay roy jamono ji tàmbalee 31 Desambar 2023 ba ci bolle yu safara yu Nashville.

Eastern Rome

Roma bëj-gànnaar gi

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).

Jamono ji tàmbali bi Constantine bu jëkk bi (bu Mag bi) séddalee nguuru Room gi, te àgg ci Constantine bu mujj bi, mooy màndargaal taariixu Room gu penku gi ci waxyu. Kon, jamonoy waxyu jooju, ab baay ak ab doom ñoo koy màndargaal ci waxyu walla ci ay màndarga, ni ko seen tur di wone, doonte Constantine bu Mag bi ak Constantine bu fukk ak benneel bi amuñu woon digganteg askan wu jub ci deret. Ci waxyu itam, Constantine bu jëkk bi ak bu mujj bi ñoo doon màndargay alpha ak omega, te baay bi (alpha) tànn na Constantinople ngir mu doon péey bi, doom ji (omega) nag dee na ci wërug xare gi, ba Constantinople nekkatul péey bi. Constantine bu jëkk bi ak bu mujj bi ñoo màndargaal jamonoy Room gu penku gi ci waxyu. Jamono ju mat 150 at, ji tàmbali woon ci 27 sulet 1299, dafa ëmb jamono ju mat 38 at, te mu jeex ak wërug xare gu yàgg 4 at. Wër googu dafa doon màndargaal jamono ji dale ci 1449 ba 1453. Kampaañu xareb Nicomedia bi tàmbali woon na ci nangu ab gox ci xare, te mu mujjee ci nangu péeyub gox boobu ci xare. Ni ko ame ci Constantine bu jëkk bi ak bu mujj bi, nangu Nicomedia gi tàmbali woon na ak ab baay (bu jëkk bi), te mu jeex ak ab doom (bu mujj bi).

Four years

Ñeenti at

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.

Ab njëriir atumis ci diggu jëkk yi ci téeméeri juróom-ñeent-fukk ak juróom-ñett at yooyu, yi indi woon ca juróom-ñeent at yi tàmbalee ca toroxalinu Constantine mu mujj mi ci 1449 ba ci 1453, ba Constantinople nekkee ci wër-guur te daanu. Yeneen waxu jamono yi ñaareelu musiba mi, miy tegtal ñetti téeméer ak juróom-fukk ak benn at ak fukki fan ak juróom-ñeent, tàmbalee na ci 27 Sulet 1449 te jeex na ci 11 Ut 1840. Bes boobu mooy màndargaal tàmblee ab diirub juróom-ñeent at, bi Sister White woowe woon ndaw lu màgg ci feeñug kàttanu Yàlla.

“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.

«Malaaka mi boole ci waare gi yégleb malaaka bu ñetteel bi, dina leeral suuf si bépp ak ndamam. Fii, dañuy wax lu jiitu ci jëf ju yaatu àddina bépp te am doole ju xel mesul gis. Yëngu-yëngu ngëm gu ñëwug Kirist ga ci at yi 1840–44, woon na feeñ gu màgg gu dooley Yàlla; yégleb malaaka bu njëkk ba, yóbbu nañu ko ba ci bépp kër-yonnent ci àddina si, te ci yenn réew, amoon na fa bëgg-bëgg gu kawe ci mbirum diine, gu kenn seede woonul ci benn suuf gannaaw Coppiteg diine gu atum fukki téeméeri at ak juróom-benn; waaye loolu dinañu ko raw ci yëngu-yëngu gu am doole lool te di xew ci suufe waare gu mujj gi ci yégleb malaaka bu ñetteel bi.» 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.

Ñàkk yi di Islam dafañ ko téj ci 11 Ut 1840, te am na ab jamono bu ñeent at yoo xam ne méngoo na ak benn, ak tuuru Xel mu Sell mi ci Pentekot, ak wàccug malaka mu réy ma ci Apokalips 18, ba “tabax yu mag yi” ci New York Islam bu ñetteelu musiba jëkkër leen ci 9/11. 9/11 mooy màrka dooleb tàmbali jamonoy seelug téeméeri juróom-ñeent-fukki junni ak ñeent-fukk ak ñeent yi. Seel bi ab jamono la, te jeexitalu jamonoy seel boobu yore na melokaan yi nga xam ne mooy yi nekk ci tàmbaliwaayam. Bi Kirist wàccee ci 9/11, mu nekkoon misaal bu Michael di wàcc ngir dekkal ñaari seede yi ci 31 Desambar 2023, ba jamonoo mujj mu seel bi tàmbalee.

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.”

Ab caabi bi mooy xareb Nineewe day tektal génne yu bare yu Islaam, yi doon daanu Room bu penku ci atum 1453. Ci biir téeméeri at ak juróom-fukk yi aaya fukki “juróom-weer” di wax, tàmbali gi ak mujj gi itam dañuy ëmb jamono bu ñeenti at. Ñaari jamono yooyu yu ñeenti at dañuy boole ak jeexital téeméeri at ñetti-fukk ak benn ak juróom-ñent fan, bi màndargaale woon jamono bu ñeenti at li dale 1840 ba 1844, ba Kirist dina leeral “suuf sépp ak ndamam.” Ci 1844, jamono yoonent gi dafa noppiwoon ci ñu koy jëfandikoo, ndaxte jamono dina doon “amulati.”

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.

Teey taal ci moom mi dund ba fàww ak ba fàww, moom mi bind asamaan ak li nekk ci biiram, ak suuf ak li nekk ci biiram, ak géej ak li nekk ci biiram, ne waxtu du fi amati. Révélation 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333 ba 1337, 1449 ba 1453, 1840 ba 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.

Ñetti xeetu jamono yu ñent at yooyu ñett dafa dëppook ak waxtu màndarga bi tambalee ci 9/11 ba ci yoonu dibeer bi, te itam dafa dëppook ak fraktal bu 9/11 ba ci yoonu dibeer bi, bi ñu tegtal dale ko 31 Desàmbar 2023 ba ker Islamat dekkat baññu ko yiwi ngir yebal baal yu safara yi Nashville.

The prophetic fractal of December 31, 2023, to the fireballs of Nashville has been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023, until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points—“keys.”

Fraktalu waxyu bi dale ci 31 Desàmbar 2023 ba ci bàlli safara yi ci Nashville, ñetti diiri waxyu, bu ci nekk di ñeenti at, ñoo ko doon misaal, te diir yooyu yépp dëppoo nañu ak jamonoy tàmpal gi dale ci 9/11 ba ci yoonu Dibéer. Kon, ñeenti seede ñoo xàmmle jaar-jaaru jamono ji dale ci 31 Desàmbar 2023 ba ci song bi ci Nashville, te xareb Nineveh bi moo doon “caabi” bi ci seede yooyu bu nekk. 1333, 1449, 1840 ak 9/11 yépp ay jamono yu soppi jubluwaayu mbir yi lañu doon—ay “caabi.”

“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.

«Am nañu ay njàngat yu ñu war a jàng ci taarixu jamono yi weesu; te ñuy woo nit ñépp ci loolu, ngir ñépp xam ne Yàlla mi ngi liggéey tey ci benn yoon yi mu mas a defe ba noppi. Liggéeyam ak loxoom dees na ko gis ci liggéeyam ak ci biir xeeti àddina tey, ni ko mel woon yàgg ba ñu jëkk a yégle xebaar bu baax bi Adam ci Eden.»

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Am na ay jamono yu doon tolluwaay ci jaar-jaari mbootaay yi ak ci jaar-jaari kerk bi. Ci dogalu Yàlla, bu yooyu ay jafe-jafe yu wuutee di ñëw, leer gi war ngir waxtu woowu dees na ko jox. Su ñu ko nangu, am na yokkute gu xel mu sell; su ñu ko bañee, wàññiku ak yàqu-yàqu gu xel mu sell di topp. Boroom bi ci Kàdduam ubbi na liggéeyu xareb xibaaru jàmm bi, ni ñu ko doxalee woon ci jamono yi weesu, te ni dees koy doxale ci jamono yi di ñëw, ba ci xeex bu mujj ba, fa ay doxali Seytaane di def seen mujj ngëstu gu yéeme.” Bible Echo, 26 Ut 1895.

Nicomedia

Nikomediya

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

Gannaaw bi mu nekkee buuru Nguurug Room ci atum 284, Diocletian tànn na Nicomedia ci atum 293 muy péeyu penkub Nguurug Room, ba mu séddalee nguur gi ci yoon ci ñaari wàll, Penku ak Sowu, di taxawal doxalinu Tetrarchy. Diirub ay fukki at, Nicomedia moo nekkoon péey bi gënoon a am solo ci Penku ci wàllu doxalinu nguur ak mbirum xare. Constantine bu Mag bi jëfandikoo na ko muy dalam, bala muy dogal a tabax péey bu bees bi ci Byzantium, dëkk bi jege Nicomedia (bi mu tuddewaat Constantinople ci atum 330). Ba Constantinople nekkee péey bi gënoon a am solo sax, Nicomedia desoon na ab dëkk bu am solo lool ci gox bi, te fi mu féete ci tefesug penkub Géeju Marmara amoon na solo ci wàllu pexey xare. Kon, doonte Nicomedia nekkoonul péey bu sax ni Room walla Constantinople, faloon nañu ko ci yoon muy péeyu Penku ci jamonoy coppite ju am solo ci taarixu Room. Ci ndoorteelu téeméer ak juróom-fukki at yi, dañuy nangu benn péeyu Roomu Penku, te ci njeextal li dañuy nangu benn péeyu Roomu Penku. Nangu yooyu ñaar yépp àndoon nañu ak wër dëkk.

Diocletian

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

Buur Diocletian defoon na Nicomedia péeyu penku bu Nguurug Room ci anam bu ofisyeel, ba mu jëfee tërëlinu Tetrarchy ci atum 293. Tërëlinu Tetrarchy dafa séddale woon nguur gi ci ñaari wàll, sowu ak penku, te wàll wu nekk amoon na buur bu gën a kawe ci daraja (Augustus) ak buur bu gën a suufe ci daraja (Caesar), ngir matal limu ñeent bi baatu ‘tetrarchy’ di tekki.

Alpha and Omega

Alfa ak 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.

Diocletien mooy misa Smirna mi ngërëm bu omega, te Neron mooy ngërëm bu alpha. Konstantin Buy Mag mooy ngërëm bu alpha ci misa Pergam, te Justinian mooy ngërëm bu 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.

Diocletian moo taxawal ñaari wet yu Room, penku ak sowu, ci anam gu “yoon”, te loolu yàggul woon; waaye Constantine moo taxawal ñaari wet yu Room, penku ak sowu, ci anam gu yónnent bi waxoon. Ci jamonoy ñaareelu kanam gu mel ni mbooloom gëstu te di sonn, giñ ko ci Smyrna, Room xaajoon na ci anam gu yoon, penku ak sowu; te ci jamonoy ñetteelu kanam gu mel ni mbooloom dëgg-dëgg ak dëppoo, giñ ko ci Pergamos, Room xaajoon na ci anam gu yónnent bi waxoon, penku ak sowu. Atum 293 mooy alpha bi te 330 mooy omega bi, te ci 11 Mee 330, Constantine Mag bi jagleeloon Constantinople muy dëkkub njiitu Mbooloom nguur gi.

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.

Séddale gi Diocletian defoon ci yoon ci atum 293 tas na ndax xareb biir réew bi ko toppoon te wéy ba ñu génne Ndogalu Milan ci atum 313. Bi ñu génnee Ndogalu Milan, ba diiney karceen nekk lu yoon nangu te nguurug ñeent ñi jeex ci jëf, doxalinu ñeenti njiit yu àndandoo bi tas na, ba mujje ci xeex diggante ñaari doole yu mag (Constantine ci Sowu ak Licinius ci Penku). Séddale googu amoon ci yoon, gi indi woon tasar, dafay wone diirub ñaar-fukki at, dale ko ci benn séddale ba ca beneen, te séddale yu ñaar yépp ñoo gaawal tasarug doxalin wi.

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.

Mbooloom Smurna tàmbalee na Nero ci atum 64, ba lakk bu mag bi Roma mujjooñee ngir Nero di fitnaal kiristaan yi, ñi Nero jiiñeel ne ñoom ñoo taal safara si. Nero mooy màndarga tàmbali fitna bi te di mel ni fitna bu mujj ba ci fan yu mujj yi. Fitna boobu bu mujj dafay wéy ba keraay xel ba tëjjee, ba kàttanu paap bi agsi ci mujjam te kenn du ko dimbali. Noonu, jëfandikoo fitna bu njëkk bi tàmbalee ak lakkug Roma, te fitna bu mujj bi jeexee ak lakkug 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.

Te fukki béñ ya nga gisoon ci kaw rab bi, yooyu dinañu bañ jigéen ju njaaloo ji, te dinañu ko wéyal ba mu neen, waccal ko ba mu rafetul, lekk yàppam, lakk ko ak safara. Révélation 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.

Mbooloom ñi gëm mi ci Smyrna tàmbali woon na ak Nero ci atum 64, bi Nero jëfandikoo safara su mag si amoon ci Rome ngir fitnaal karceen yi, ñi mu jiiñoon ne ñoo taal safara si. Gannaaw ñaari téeméer ak juróom-fukki at, mbooloo mi jeex na ci atum 313 ak Ndogalu Milan. “Ndogal” li mooy jeexitalu diiru ñaar-fukki at bi tàmbali woon ak xaajale gi Diocletian defoon ci yoon, te itam moo doon jeexitalu ñaari téeméer ak juróom-fukki at yu Smyrna, yi tàmbali woon ak Nero. Ñaari téeméer ak juróom-fukki at yu fitna, yi mbooloom ñi gëm mi ci Smyrna ak Nero doon màndargaal, ëmb nañu fukki ati fitna yi gënoon a tar ci yépp, yi Diocletian sababoon. Fukki ati fitna yooyu ñoo doon xaaju mujj wi ci ñaar-fukki ati Diocletian, yi tàmbali woon ak xaajale gi mu xaajale woon nguur gi ci yoon ci atum 293. Ci xaajale gi Diocletian xaajale woon nguur gi ci penku ak sowu ci yoon ci atum 293 la diiru ñaar-fukki at tàmbalee woon, di diir bu ñaari diir yu fukk-fukki at doon sos.

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.

Ci wàllu yoon, Diocletian séddale na nguur gi ci penku ak sowu, loolu di misaalu séddale gi waxyu gi yéglewoon te Constantine matal ko. Diocletian penku ak sowu la séddalewoon nguur gi, waaye amoon na ñaari njiit ci penku ak ñaari njiit ci sowu. Benn njiit bu jiite ak benn njiit bu ko topp ci gox bu nekk. Bésub 24 ci weeru Fewriyee, atum 303, Diocletian génne na ‘ndigël’ bi njëkk ci ay ndigël yu jublu ci xeex Almasiyiin, loolu di tàmbaliteb Fitna bu Mag bi (ñu koy woowe itam Fitnab Diocletian), fitna bi gënoon a tar te gënoon a yaatu ci yi daloon Almasiyiin yi ci Nguurug Room.

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.

Te bindal malaakam mbooloo mi ci Smyrna ne ko: Lii la Ki jiitu ak Ki mujj wax, ki dee woon te dundaat; Xam naa say jëf, sa njàqare ak sa ñàkk, (waaye ku am alal nga) te xam naa waxi saaga yi bawoo ci ñi wax ne Yawut lañu, te duñu ko, waaye ñooy jàngub Seytaane. Bul ragal dara ci coono yi nga nar a daj: xoolal, Iblis dina sànni ñenn ci yéen ci kaso, ngir ñu nattu leen; te dingeen am njàqare diirub fukki fan: nekkal ku takku ba ci dee, te dinaa la jox kaalag dund. Ku am nopp, na dégg li Noo gi di wax mbooloo yi; Ku daan, ñaareelu dee gi du ko gaañ. Peeñu 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.

Tooroxal gu Mag gi wéy na ci nguuru ñi wuutu Diocletian (rawatina Galerius) ba atum 313, bi Ndogalu Milan taxee mu jeex. Nero mooy màndargay alfa bu tooroxal bi, di misaal buy jëkkal a wone Diocletian ni tooroxal bu omega bi ci jamono ji mbooloom gëmkat ña ca Smyrna doon màndargaal ci waxyu wi. Tooroxal bi jeex na ànd ak séy bu aju ci politig ak kóllëre diggante Constantine, mi jiite woon wàllu sowu bi, ak Licinius, mi jiite woon wàllu penku bi. Ci weeru Fewriyee, atum 313, Constantine ak Licinius daje nañu ca Milan, génne Ndogalu Milan, li mayoon karceen yi (ak ñeneen) sañ-sañu topp seen diine ci nguur gu mag gi gépp. Ngir gën a dëgëral seen kóllërey politig, Licinius takk na Constantia (mi bokk ak Constantine benn ci ñaari waajur yi) ci ndaje moomu walla ci jamono ju ko jege. Séy boobu doon na ab kóllërey politig bu dëppook aada yu Rome—di xaatim déggoo bi diggante ñaari buur yu mag yi te di jàpp ci dëgëral nguur gu mag gi ab diir, gannaaw ay ati xare ci biir réew. Kóllëre googu yàggul woon. Gannaaw ga, Constantine ak Licinius xeex nañu, te Constantine daan na Licinius ci atum 324, daldi nekk moom rekk miy jiite nguur gi.

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.

Dale ci Nero ba ci Constantine, jamonoy Smyrna ji waxyu biraloon, di ñaari téeméer ak juróom-fukki at, mat na, te ci atum 313 mbooloom gëmkat mu Pergamos, mbooloo miy wàññi ay pas-pasam ngir juboo, tàmbali na, ba mu jeex ak mbooloom gëmkat mu Thyatira ci atum 538. Ñaari téeméer ak juróom-fukki ati Smyrna yooyu dañoo màndargaaloon jamonoy fitnaal, te ci njeextalu jamono bépp, fitnaal gi Diocletian amaloon matal na “fukki fan” (fukki at) yi ñu wax ci Peeñu ma, fekk jamonoy fitnaal ji gënoon a tar di màndargaal ab fraktaal bu jamono bépp. Fukki at yi ab fraktaal bu ñaari téeméer ak juróom-fukki at yi lañu. Fukki at yooyu dañuy màndargaal omega bu fitnaal gi Nero amaloon, te ci seen njeextal, séddaleb omega bu nguur gu mag gi ci penku ak sowu.

Marriage and Divorce

Sey ak Tasare

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.

Simirna tàmbalee ca lakku Rooma ci atum 64 te jeex na ñaari téeméeri ak juróom-fukki at gannaaw, ci 313, ak Diggali Milano ak séy gu politig diggante penku ak sowu. Faaraktalu fitna bu fukki at bi tàmbalee ci 303 te jeex ci 313 ak Diggali Milano ak séy gu politig diggante penku ak sowu. Ñaar-fukki at yi tàmbalee ak xaajale yoonal penku ak sowu ci 293 jaarale ko Diocletian, jeex na ci 313 ak séy gu politig diggante penku ak sowu. Kóllëre séy bu 313 bi diggante penku ak sowu jeex na ak tas gu 324, ba Konstantin daane Liqiniyuus mu penku te nekk boroom Rooma kenn-doŋŋ. Tas gu yonent ci 324 ñëw na ñetti at gannaaw ndigël Alxames bu jëkk ba ci 321.

The seventeen years from 313 unto 330 identify a political marriage, and the end of the persecution represented by Smyrna and Nero, and the beginning of the church of compromise represented by Pergamos. The beginning of Pergamos in 313 at the marriage was followed by the beginning of the persecution that began at the first Sunday law in 321. That was followed by the prophetic divorce of 324, which brought east and west into one empire under Constantine. Six years later in 330, the division into east and west was prophetically repeated. The seventeen years represent the alpha period of the church of Pergamos that would continue until the church of Thyatira arrived in prophetic history in 538. That alpha period would represent an omega history at the end of the period from 330 unto 538. The omega history of Pergamos represents the period of 496, 508 and 533.

Fukki at ak juróom-ñaar yi diggante 313 ak 330 dañuy wone séy bu politig, ak jeexug fitna gi Smyrna ak Nero di màndargaal, ak ndoorteelug mbooloom gëmkat miy wàññi ay cëslaayam ngir juboo, te Pergamos di ko màndargaal. Ndoorteelug Pergamos ci 313, ca séy ba, topp na ko ndoorteelug fitna gi tàmbalee ci yoonu Dibéer wu jëkk wi ci 321. Loolu, tasug séy gi waxyu di màndargaal ci 324 moo ko topp, te moom moo boole penku ak sowu ci benn nguur gu mag ci kilifteefug Constantine. Juróom-benni at gannaaw loolu, ci 330, séddale gi ci penku ak sowu amati na, di màndarga ci waxyu. Fukki at ak juróom-ñaar yooyu dañuy màndargaal jamonoy alfa ji ci mbooloom gëmkat mu Pergamos, mbooloo mi doon wéy ba kera mbooloom gëmkat mu Thyatira di feeñ ci jaar-jaar yi waxyu di màndargaal ci 538. Jamonoy alfa jooju dina doon màndargaal jaar-jaari omega ci njeextel jamono ji dale ko ci 330 ba ci 538. Jaar-jaari omega yi ci Pergamos dañuy màndargaal jamonoy ati 496, 508 ak 533.

Seventeen Years

Fukk ak Juróom-ñaari At```

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.

Ptolemee bu xeexu Raphia moo nguuru “fukk ak juróom-ñaari at,” te amoon na “fukk ak juróom-ñaari at” diggante xeexu Raphia ak xeexu Panium. Yooyu fukk ak juróom-ñaari at dañuy ànd ci misaal ak fukk ak juróom-ñaari at yi jëmale 313 ba 330. Ñaari téeméer ak juróom-fukk at yi Nero moom ci Smyrna daal nañu ci njëkk fukk ak juróom-ñaari at yi màggalu Pergamos, te ñu jokkoo ak ñaari téeméer ak juróom-fukk at yi tàmbalee ca ñetteelu dogal ga atum 457 BK, mooy taxawaayu tambali 2300 at yi ci Daniel sarax 8 aaya 14, yi di fondemaŋ ak gëdd gu mag gu Adventism. Ñaari seede yi ñaari téeméer ak juróom-fukk at dañuy ànd ak ñaari téeméer ak juróom-fukk at yi nguur gu juróomeel gu wax waxu Yonent Yàlla yi ci Biibël, gi tàmbalee 1776 te di jeex ci atum bii 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.”

Njiital yi jëkk yi ci Adventism gisulñu walla xamluñu fukk ak juróom-ñaari at yi, maanaam 313 ba 330, ndaxte ci 1844 xamaguñu woon sax mbirum bésub noflaay bu juróomeel bi walla bésub jant bi. Waaye nak, xam nañu woon téeméeri at ak juróom-fukk yi ci aaya 10 bu Njàngum Yeesu 9, te loolu nekk na woon tambali ab jamono ju indiwoon ñetti téeméeri ak juróom-fukk ak benn at ak fukk ak juróom fan yu jeexee ci 11 Ut 1840. Xam-xam boobu jur naoon ab “wonegu dooley Yàlla” gu réy.

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.

Ñi njëkk a ubbi yoon wi ràññeewuñu ci Peeñu juróom-ñeent ab ñaareelu jamono bu yàgg téeméer ak juróom-fukki at. Seen déggin wi doon seen dëj moo di taxawaay bi ñu tabax “leer gu bees” gu Peeñu juróom-ñeent ci kawam. “Caabi” xareb Niniw moo ubbi leer googu. “Caabi” jooju dafay may kuy jàng waxyu mu mën a ràññee mboolem nguur yi ñu wone ci waxyuy Biibël bi nekk ci Dañeel ak Peeñu: Babilon, nguuru Medi ak Pers, Gereg, nguuri Seleucid ak Ptolemaic, nguuru Muhammat; te li gën a am solo, dafay gën a feeñal nguuru Room, ci li mu di ràññee taxaw ak daanu, du yu Room rekk, waaye itam yu nguuri Room gu Penku ak Room gu Sowu, ak yu Etaasini (yonentu caaxaan bi), nguuru paap bi (rab wi) ak Mbootaayu Xeet yi (jaan ju mag ji). Taxaw ak daanu yépp yu nguur yooyu dañuy seede yëngu-yënguy jaan ju mag ji, rab wi ak yonentu caaxaan bi, yëngu-yëngu yiy mujje yóbbu àddina si Armagedon. Juróom-benn aaya yu mujj yi ci Dañeel fukk ak benn ñoo wone yëngu-yëngu boobu, te taariix bu nëbbu bi ci aaya ñeent-fukk moo wone njàlbéenu yëngu-yëngu boobu.

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.

Xareb Nineveh mooy buntu jubluwaay bu yonnee ci waxi seede yi nguurug Room, nguur yi Room gu Penku ak gu Sowwu ak it Room bu baab, ngir leeral seen toftal ci tegu way-jëf yi mujj yu jamono yi. Noonu nag, xareb Nineveh mooy caabi bi diir te matal ngir wone bu baax wàll yi bari yi ci seede yi yonnee ci mbiram Room; te, ni ko aaya fukki ak ñeent ci Daniel benn-fukk ak benn waxe, Room moo taxawal peeñ mi. Caabi bi dajale yoon yooyu mooy xareb Nineveh.

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

Ci sunu waajaloon mbind yi jiitu juróom yi jëfandikoo ngir wax ci ay alkande yu Peeñu 9, ci sunu mbind mi ci topp.