The Hidden History of Verse Forty - Number Eighteen

The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which is of course, is what a key does. My claim is that the battle of Nineveh was not only the historical key marking the rise of Islam, but that it is also a prophetic key. The prophetic dynamics of that battle brings all the lines of the kingdoms of Bible prophecy, as set forth in Daniel and Revelation into alignment with the eleventh chapter of Daniel. In doing this, it allows those kingdoms to all testify to the last six verses of Daniel eleven, and more importantly—to unseal the external hidden history of verse forty.

“caabi” bi diiral xareb Nineve ci Peeñu juróom-ñeent ba amoon na yoon wu jur soppeeku bu mag, te loolu mooy, ca dëgg-dëgg, li caabi di def. Sama wax mooy ne xareb Nineve du woon rekk caabi gu jaar-jaar buy màndarga yokkute Islam, waaye itam mooy caabi gu yonent. Doole yi ak yoonu yonent yi nekk ci xareb boobu dañuy yóbbu mboolem rëdd yi ci nguur yu yonenteb Biibël, ni ko Daniel ak Peeñu tëral, ba àndal ak saar fukki-benn bi ci Daniel. Ci def loolu, mu may nguur yooyu yépp seedeel juróom-benn yi mujj ci Daniel fukki-benn, te gën a am solo, mu ubbi jaar-jaaru bitiwu cosaan bu nëbb bi 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 providence fog. It marked the turning point where Mohammed’s Islamic hordes begin to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.

Xareb Nineeve ci atum 627 moo màndargaawu fukki at yu mujj yi ci dooley Peres, ga ñu daane woon jaarale ko ci pexe yu Room, te and ak dexug ndimbalug Yàlla. Moo xàjjaat bi ci buntu waxtu ba mboolo yu Islaam yu Mahammad tàmbalee yokk seen bopp. Xare boobu dindi na téye bu nekkoon, téye boobu ci xel mi dina desoon, bu fekkee ne Room ak Peres ñooñaar saxal nañu seen dooley. Waaye kenn ci ñoom deful loolu.

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 represented Odoacer, Genseric, Atilla the Hun and Alaric, thus typifying four providential judgment powers in the latter days, but their modern counterpart is not a direct descendant of those four ancient powers. Not so with the woe trumpets. Once Islam enters history it continues a direct line of release and restraint until it is fully released at the close of probation. With the woe trumpets the “key” of ‘release’ is marked by the battle of Nineveh.

Ci juróom ñaari bucc yi, ñoom rekk lañuy wax buccu musiba yi yu Islaam te ñoo taxaw ci taarix ba muy dox ak kàttan gu sax desde bi ñu ko jëkk a dugal ci taarixu waxi Yàlla ba kera mujjug waxtu jéggale gi. Ñaari bucc yi njëkk ci ñeent yi, yi indiwoon mbugal ci Room gu sowu-jant, dañoo tegtal Odoacer, Genseric, Atilla mu Hun ak Alaric; noonu ñuy misaal ñeenti kàttani mbugalu ndimbal ci fan yu mujj yi, waaye seen moroomu jamono jii du askanu njub te jëme ci jëfandikookat yi ñeent yooyu yu yàgg ya. Waaye bu mel noonu ak buccu musiba yi. Bi Islaam duggee ci taarix, dafay wéy di topp benn rëdd bu jub ci yiir ak tere ba kera mu ñàkk a tere ba mu yépp a yiiree ci mujjug waxtu jéggale gi. Ci buccu musiba yi, “caabi” bi ñuy wax “yiir” màndarga lañu ko ci xareb Nineveh.

Nicomedia and July 27, 1299

Nikomediya ak 27 Sulet 1299

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

Ñi jiitu kërg-kërg ajiwoon na 27 Sulet 1299 mooy tàmbaliinu téeméeri ak juróom-fukk at yu mat ci 27 Sulet 1449, te loolu tamit moo tàmbalee ñetti téeméeri ak juróom-ñent fukk ak benn at ak fukk ak juróom fan yi jeexee ci 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 in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.

Ci mbind mi jëkk, nun waxoon nañu ne mbooloo xeex bi amoon ci diggante atum 1333 ba 1337, mi Sultaan Orhan Gazi (doomu Osman I, mi sosoon Ottoman Beylik) indi woon ci Nikomedya, ba mu tëj dëkk bu am solo bu mag bu Bizantin bu Nikomedya. Tëj-googu mooy mujjug xare bi ci Nikomedya, bi tambalee woon ak baayam Osman. Téeméeri at ak juróom-fukk yi ci Peeñu gi 9:10 tambalee nañu 27 Sulet 1299, te ginnaaw loolu ndaxte mooy ndoorteel ab waxu yëgle, war nañu seet mbaa xam jaar-jaari jaarono ji ëmb bés-boobu tambali. Osman I (mi sosoon njabootu Ottoman) mooy baayu Sultaan Orhan Gazi, te moom ca 27 Sulet 1299 am na ndam lu am solo bu njëkk ci Kawtalug Bizantin ca xareb Bapheus, bi nekkoon ci goxu Nikomedya, jigeen dëkkub Nikomedya; dëkkub nguur gu am solo lool ci jaar-jaari Room ak Bizantin bu njëkk.

Father and Son

Baay ak Doom

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.

27i Sulet 1299, mbooloomu Osman daan nax mbooloomu Bizaas bu njiituwoon ak kilifa bu dëkk ba. Xeex boobu dañu koy jàpp ni mooy benn ci njëlbéen yi gën a mag ci ndam yu soldaar yu Osman ci boppam, gannaaw ba mu tàmbalee dajalee dooleem ci Bitini (Anatoli gu sowwu-gànnaar). Mu doon na jéego bu am solo ci wàccu gi jóge ci ab beylik Tirk bu tuuti (nguurug xeet walla nguurug réew bu ndaw) jëm ci doole buy yokku te mujj a jéemee, ba noppi daan te nangu suuf yi Bizaas. Bés boobu moo màndargaal njàlbéenu ab jamono ju magguy yokkute ngir Lislaam, te loolu indi ci mujj sosug Nguuru Usmaani ba Konstantinobol daanoo ci 1453. Osman jëfandikoo woon xarekat yu ghazi (way-xare yu wetu diggu àddina yu yëngu ak ngëmug Lislaam), te fa la taxawoon njàlbéenu melokaanu xarekat yu ghazi yi ci wetug digg gi ngir nekk ab mbooloom soldaar bu gën a am tëralin, buy yokku ndànk-ndànk, tambalee ci Osman ba yegg ci doomam Orhan. Ci yeneen mbir yu am solo ci li Osman bàyyi gannaawam, am na ne loolu may na Lislaam mu tëyee alal ak suuf, wuute ak xare yi xarekat yu ghazi yi daan di def, ndax seen pexe yu daanu-daw te amul tëralin daan na leen may rekk alal juñu nangu ci seen ndam, waaye du leen may mukk 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 (Orphan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Téeméeri at ak juróom-fukk ak ñeent ci fanweeru Sulet 27, 1299 ba ci fanweeru Sulet 27, 1449, moo tegtal jamono ji indi woon sampug Nguuru Ottoman, moom gaaw gu ñaareel gi nekk ci Yoonu ndimbal gi tudd Révélation saar 9. Téeméeri ak juróom-ñett ak ñaari at yi ci nangug Nicomedia bu yokk ndànk-ndànk, tàmbalee na ak baay bi (Osman) te jeexee ak doomam ju góor (Orphan). Jamono jooju day wone jéego bu njëkk ci yéeg gu ndànk-ndànk gu ndeyiirug kureelu xeet, ba mu nekk nguur gu mag.

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.

Téeméeri at ak ñaar-fukk ci fanweeru Sulet 27, 1299 ba fanweeru Sulet 27, 1449, dafay boolee wër-wër bu ñeenti at, buy màndargaal jeexital juróom-ñett-fukk ak juróom-ñaari at yi. Njëlbéenu noote Nikoomeediya amoon na ci loxob baay bi, Osmaan, te jeexital bi mat na ko ci wër-wër bu ñeenti at, bu doxoon 1333 ba 1337; wër-wër wu doomu Osmaan dajale.

When the one hundred and fifty years ended on July 27, 1449, the Byzantine’s emperor Constantine the eleventh, or the last Constantine of eastern Rome sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449 four years led to the fall of eastern Rome as Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.

Bi benn téeméeri ak juróom-fukk at yi jeexee ci 27 Sulet 1449, buuru Bizàans bi, Konstantin fukk ak benn bi, walla Konstantin mujj mi ci Room penku, wut na ndigal ci Turki yi ngir jël nguur gi. Ci bés boobu ba keraange Konstantinop taal, am na ñeenti at. Ñeenti at yooyu jeex nañu ak wër-setu Konstantinop, te Konstantin mujj mi dee na ci wër-set ba. Yokkute Islaam bi dafay am ndenc ci ñaareel fukk ak juróom-ñett at yu njëkk yi ci kàddu waxkat bu téeméeri ak juróom-fukk at, te loolu mat na ci ab wër-set bu ñaari at. Bi téeméeri ak juróom-fukk at yi jeexee, Islaam dafa yéegoon ba ci tolluwaay bu tax Room penku toroxlu ci dooley gi Turki yi amoon booba. Tànkug toroxal gi ci 27 Sulet 1449 indi na ñaari at yu jëm ci daanu Room penku, bi Konstantinop jàppee ko ci wër-set. Mujjug ñaareel fukk ak juróom-ñett at yu njëkk yi xamleef na ko ab wër-set, te sosug Mbooloom Otomaan bi itam xamleef na ko ab wër-set.

38 and 40

38 ak 40

The number thirty-eight as a symbol as set forth by Moses in Deuteronomy representing the last thirty-eight years of the judgment of forty years wandering in the wilderness. Therefore, the number thirty-eight, as a symbol possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299 and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and 1331, thirty years later his son took the capital city, named Nicaea, a former Roman capital city.

Limu ñett-fukk ak juróom-ñaar, ci misaal bi Muuse tëral ci Téereb Baamtu bi, mooy tegtal ñetti at yu mujj yi ak juróom-ñaar ci àtteb ñeent-fukk at yi ñuy wër àll ba. Kon nag, limu ñett-fukk ak juróom-ñaar, ci misaal bi, am na jokkoo ak limu ñeent-fukk. Osman nangu na suuf si Nicomedia, 27 Sulet 1299, te gannaaw ñett-fukk ak juróom-ñaar at doomam nangu na dëkkub buuru suuf sa. Suuf sa ak dëkkub buuru ba, ñoom ñaar ñépp Nicomedia lañu doon tudde. Aji bindkat yi ci mbirum jaar-jaar wax nañu ne xeex boobu mooy jëf ju jëkk ci “ñaar” i jéego yu xamle daldi tàmbali yokkug Mbooloom Otoomaan. Ñaareelu jéego bi màndargaal ko jaar-jaar mooy xeexu Nicaea bi ci 1301. Foofa baay bi, Osman, nangu na suuf si ñuy wax Nicaea, te ci 1331, gannaaw fanweer-fukk at, doomam nangu na dëkkub buuru bi, bi tudd Nicaea, te woon na dëkku buuru Room gu njëkk.

In relation to 1299 and the battle of Nicomedia, as the first of two steps, the second step came two years later in 1301. 1299 is a symbol of thirty-eight, and two years later (forty), the territory of Nicaea is taken by the father. The thirty-eight and forty relationships of ancient Israel rising up to take the promised land is represented in July 27, 1299 and 1301. Those first two steps of Islam rising are marked by military campaigns that begin with the father conquering the territory and the son conquering the capital of the territory at the end. When the two capitals fell, they fell at a siege. Both capitals were at some point capitals of eastern Rome.

Ci mbir mi ak 1299 ak xareb Nicomedia, ci biir ñaari jëf-jëf yu njëkk, ñaareel jëf-jëf bi dikk na ñaari at gannaaw, ci 1301. 1299 mooy misaal bu juróom-ñett-fukk ak juróom-ñaar, te ñaari at gannaaw (ñeent-fukk), baay bi jël na suuf si Nicaea. Diggante juróom-ñett-fukk ak juróom-ñaari ak ñeent-fukk, ci yoon wu Israayil gu yàgg a taxaw ngir jóg ngir jël suuf su ñu dig, dañu ko teewal ci 27 Sulet 1299 ak 1301. Ñaari jëf-jëf yooyu yu njëkk ci yokkute Islam, xàmleef na leen ci xarey soldaar yu tàmbalee ak baay bi di nott suuf sa, te doom bi di nott dëkk-u-nguur gu suuf sa ci mujj. Bi ñaari dëkk-u-nguur yooyu daanee, daan nañu leen ci wërante. Ñaari dëkk-u-nguur yooyu ñépp nekkoon nañu benn waxtu dëkk-u-nguur yi Rom bu penku.

July 27, 1299 and 1301 reach their conclusion on August 11, 1840, that represents the history of 1838, when Litch first published his view and prediction of the three hundred and ninety-one year and fifteen-day prophecy that would ultimately be fulfilled on August 11, 1840. The two steps of rising up for the Millerites was the years 1838 and 1840.

27i Sulet, 1299 ak 1301 dajaloo seen ci 11i Ut, 1840, te mooy feeñale jaar-jaaru 1838, ba Litch jëkk a siiwal xalaatam ak wax-jàngatam ci yonent gu ñetti téeméer ak juróom-ñeent-fukk ak benn at ak fukk ak juróom-ñett fan, gi mujj a mat 11i Ut, 1840. Ñaari jéego yu jóg ngir Millerite yi mooyoon at yi 1838 ak 1840.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.

“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.

And the starting point of the rise of Islam with Osman on July 27, 1299 begins a thirty-eight-year period that ends with a four-year siege in 1337. July 27, 1299 was the first of two steps historians identify as the starting point of the rise of the Ottoman Empire, and the second step was 1301. The two steps of the battles of Nicomedia and Nicaea in 1299 and 1301 typify 1838 and 1840. The beginning of the prophecy illustrates the end.

Te bennub yéeguy Isilaam ak Osman ci 27 Sulet 1299 moo tàmbalee diirub ñetti fukk ak juróom-ñett at, buy jeexee ak wërante bu ñenti at ci 1337. 27 Sulet 1299 mooy jëkk ci ñaari jéego yi istoriyàankat yi xamle ni ñooy tàmbali yéegug Nguurug Ottoman, te ñaareel jéego ba mooy 1301. Ñaari jéegoy xare yi ca Nicomedia ak Nicaea ci 1299 ak 1301 dañuy misaalal 1838 ak 1840. Tàmbalib kàddug wax ci kanam day wone jeexital bi.

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

Nikomeedi ak Niké, ñoom ñépp ñoo nekkoon ay kër yu njiitu-yooni Roomu Pénku ci seen jaar-jaaram, ci lu dul yàgg. Ba tey, Konstantinobal moo mujje nekk kër gu mag gu njiitu Roomu Pénku dale ko ci atum 330 ba 1453. Nikomeedi ak Niké di nañu misaal ndëggu bu wone mbëggeelu Konstantinobal; ñépp dañoo daanu ci saytu yu Islaam, yu doon màndarga jeexitalu benn xareb yoon wu Islaam jëkk a nangu suufu sa, te gannaaw loolu mu jël dëkk ba nguur gi nekk.

The first siege four-years from 1333 unto 1337 represents the four-years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years fifteen days later Islam is restrained as the Millerites ‘rise’ under the prophetic power represented in the characteristics ‘thirty-eight and forty’ as represented in the alpha history of the history of July 27, 1299 and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers is represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.

Ñëw gu njëkk ga, ñent at yu dox ci diggante 1333 ak 1337, dafay tektal ñent at yu nekk ci diggante 1449 ak 1453, ba fa yonent bi jeexee. Gannaaw ñetti téeméeri ak juróom-benn at ak fukk ak juróom-ñaari fan, Islam dañu ko tere, ba Millerites yi “jóg” ci dooley yonent wi tektale ci jikko yi “fanweeri ak juróom-ñett ak ñent-fukk”, ni ko tektale ci alfa jaar-jaar bu jaar-jaaru 27 Sulet 1299 ak 27 Sulet 1449. Jógu Islam ak jógu yonnenta Yàlla yi ci mujjug fan yi dañu leen tektale ci benn ràññeele limukaay bu ñu tabax ci diggante njàppante lim yi di 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

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).

Dale gi ñaareelu nguur gu mag ga Konstantin bu njëkk (Mag bi) defee, ba ca mujj gi Konstantin, mooy tënk jaar-jaaru bindu yonent bi ci Room gu penku. Kon nag, jamonoju waxu yonent bi màndargaal na ko baay bu waxu yonent walla bu màndargaal ak doom, ni seen tur di ko teewlu, doonte amul woon njàppante deret gu jub ci diggante Konstantin Mag bi ak Konstantin bu fukk ak benn. Konstantin bu njëkk ak bu mujj itam, ci waxu yonent, dañu leen teewlul ni màndarga yi alfa ak omega; te baay bi (alfa) moo tann Konstantinobol ngir mu nekk péeyub nguur gi, te doom bi (omega) dee na ca wërante ga, bi Konstantinobol bàyyiwul woon nekk péeyub nguur gi. Jamonoju waxu yonent bi ci Room gu penku màndargaal na ko Konstantin bu njëkk ak bu mujj. Diirub 150 at yi tambalee 27 Sulet 1299, dafay ëmb ab diirub 38 at te mu jeex ak ab wëranteb 4 at. Wërante woowu moo doon misaal bu 1449 ba 1453. Xareb Nikomeediya tambalee ak dajale suuf, te mu jeex ak dajale péeyub suuf sa. Ni ci Konstantin bu njëkk ak bu mujj, noonu itam dajale Nikomeediya tambalee ak ab baay (bu njëkk 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 “time no longer.”

Caabi bi di xeexu Ninive mooy melokaani génne yi ci Islaam, yi doon wàññi Room gu penku ba ci atum 1453. Ci biir téeméeri at ak juróom-fukk yi ay “weer yu juróom” yu aaya fukk ba wax, tàmbali bi ak mujj bi ñoom ñaar ñépp dañuy ëmb ab diiru ñeenti at. Ñaari diiru ñeenti at yooyu dañuy lëkkaloo ak jeexitali ñetti téeméer ak juróom-benn fukk ak benn at ak fukk ak juróom fan, yi màndargaaloon ab diiru ñeenti at dale ko ci 1840 ba 1844, ba Kirist dina leeral “suuf sépp ak ndamam.” Ci 1844, waxtu yéglewaay bi dafa noppi jëfandikoo, ndaxte waxtu dina doon “amulati waxtu.”

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

Fraktal yëgle yu 31 Desàmbar 2023 ba ci bolob safara yi ca Nashville, ñu ko misaal ak ñetti waxtu yëgle yu ñenti at, te ñépp aaru ci jamono jébbale gi dale ci 9/11 ba ci yoonu Dibeer. Kon nag, ñenti seedee di fésal jaar-jaaru 31 Desàmbar 2023 ba ci tegukaayu Nashville, te xareb Ninib la woon “caabi” bi ci kenn ku nekk ci seede yi. 1333, 1449, 1840 ak 9/11 ñépp dañoo doon ay dogal yu jéggi—“caabi” yi.

“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 conquering’s included a siege.

Gannaaw buur buyooram ci atum 284, ci 293, Diocletian tannoon na Nicomedia muy péeyu penku gu Nguurug Room, ba mu séddale woon nguur gi ci anam yu yoonale ci Penku ak Sowwu, te mu tabax sistemu Tetrarchy bi. Nicomedia doon na péeyu njiite ak xare bu mag bi ci Penku diirub ay fukki at. Constantine bu Mag bi jëfandikoo na ko muy tënkukaay bu mu njëkk a dogal tabax péeyu bees bi ca Byzantium bu jege, bi mu tuddewaat Constantinople ci atum 330. Sax gannaaw ba Constantinople nekkée péeyu bu mag bi, Nicomedia desoon na di bëri solo ci wàllu gox, ndaxte dafa nekk ci bérab bu am njariñ ci wet gu penku gu géeju Marmara. Kon nag, doonte nekkuloon péeyu bu sax ni Room walla Constantinople, Nicomedia dañoo ko sàkkku woon ci yoon ngir mu nekk péeyu penku bi ci jamono ju am solo lool ci jaar-jaari nettali Nguurug Room. Ca tàmbali gaariy benn téeméer ak juróom-fukk at, dañu not péeyu Room mu Penku; te ca jeexital ga itam, dañu not péeyu Room mu Penku. Ñaari not gi yépp ànd ak wërante.

Diocletian

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

Buur bi Diocletian defaloonu ko ci yoon yu ofiseel ne Nikomedia mooy péey-buuru penku bu Mbootaay Room bi, ba mu jëfe système bu Tetrarchy bi ci atum 293. Sistemu Tetrarchy bi dafa doon xarala gu mbootaay bi séddoo ci sowwu ak penku; penku ak sowwu yépp amoon nañu buur bu mag (Augusti) ak buur bu ndaw (Caesar), ngir matale limu ñent li baat bi “tetrarchy” di tektal.

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 Constantine of the east and Licinius of the west issued the Edict of Milan, legalizing Christianity, and effectively ending the Tetrarchy—the system of four coordinated rulers that collapsed into a struggle between two main powers (Constantine in the West and Licinius in the East). The legal division, which ushered in a collapse, represents a twenty-year period from division to division, and both divisions precipitated a collapse of the system.

Wottuwaayu yoon wu Diocletian defaroon ci atum 293 dafa tasaaroo ndax xarey biir réew yi ko topp ba ci Ndigalu Milan ci atum 313, bi Constantine bu penku ak Licinius bu sowu joxe Ndigalu Milan, neexaloo Kiristaanité ci yoon, te mu leer ne mu tax mujj Tetrarchie bi—di sistemu ñent boroom nguur yu àndandoo woon, waaye mu daanu ci jàppante diggante ñaari dooley nguur yu mag (Constantine ci Sowu ak Licinius ci Penku). Wottuwaayu yoon woowu, wi ubbi yoonu daan, moo teyir benn jamono juroom-ñaar-fukk at ci diggante wottuwaay ak wottuwaay, te ñaari wottuwaay yi ñoom ñaar yépp ñoo tax daanug sistem bi.

The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Nero marks the beginning of persecution and typifies the final persecution of the latter days. That final persecution continues until the close of probation, when the papal power comes to its end with none to help. Thus the first period of persecution began with the burning of Rome and it ends with the burning of Rome.

Mbooloomi Simirna tàmbalee na Nero ci atum 64, ba mu safara bu mag bu Room bi Nero jëfandikoo ngir fitnaale Kiristaan yi, ñi Nero jiiñeel ne ñoo tàmbalee safara ba. Nero moo xamale ndoorte fitnaale bi te dafay melal fitnaale bu mujj ba ci fan yu mujj yi. Fitnaale bu mujj boobu dafay wéy ba keroog wàccug jéggalu gi, ba kàttanu paap bi agsi ci mujjam te kenn du ko dimbali. Noonu nag, jàngoro fitnaale bi njëkk tàmbalee na ak lakkug Room te mujj na ak lakkug Room.

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, who Nero accused of starting the fire. Two hundred and fifty years later it ended in 313 with the Edict of Milan. The “edict” is the ending of a twenty-year period that began with Diocletian’s legal division, and it was also the end of the two hundred and fifty years of Smyrna that began with Nero. The two hundred and fifty years of persecution represented by the church of Smyrna and Nero included the ten years of the very worst persecution brought about by Diocletian. That ten years of persecution was the last half of twenty years of Diocletian that began with his legal division of the empire in 293. From the legal division into east and west by Diocletian in 293 began a twenty year period that was made up of two ten-year periods.

Mbooloomu Esimirna tàmbalee ak Nero ci atum 64, ba ñu jëfandikoo safara bu mag ba ca Room ngir fitnaal Kiristaan yi, ñi Nero jiiñoon ne ñoo tàmbali woon safara ba. Ñaari téeméeri ak juróom-fukk at gannaaw loolu, mu jeex ci 313 ak Sàrtu Milan. “Sàrt” boobu mooy jeexitalu benn diirub ñaar-fukk at bu tàmbalee ak séddale gu yoonal gu Diocletian, te itam mooy jeexitalu ñaari téeméeri ak juróom-fukk at yu Esimirna yi, yi tàmbalee ak Nero. Ñaari téeméeri ak juróom-fukk at yooyu yu fitna, ñi mbooloomu Esimirna ak Nero di tegtal, dafa boole woon fukki at yi gëna metti ci fitna, yi Diocletian indi. Fukki at yooyu yu fitna doon nañu genn-wàllu mujj ci ñaar-fukk at yu Diocletian, yi tàmbalee ak séddaleem gu yoonal gu nguur ga ci 293. Dale ci séddale gu yoonal gi Diocletian defee ci penku ak sowu ci 293, benn diirub ñaar-fukk at tàmbali, te dafa doon ñaari xàjj yu fukki at.

Diocletian legally divided the empire into east and west, thus typifying the prophetic division accomplished by Constantine. Diocletian’s division was east and west, but it consisted of two rulers in the east and two rulers in the west. One primary and one secondary ruler for each area. On February 23, 303, Diocletian issued the first of several ‘edicts’ against Christians, marking the start of the Great Persecution, (also called the Diocletianic Persecution), the most severe and widespread persecution of Christians in the Roman Empire.

Diyoklesiyan séddale giiru nguurug Réew ma ci penku ak sowu, noonu muy misaal bu yonent bi ci xaajale gi Kostantaañ sëraloon. Xaajale Diyoklesiyan mooy penku ak sowu, waaye dafa ànd ak ñaar ñuuy buur ci penku ak ñaar ñuuy buur ci sowu. Benn buur bu mag ak benn buur bu ci topp ci gox bu nekk. Ci 23 Fewriye 303, Diyoklesiyan génne na jëkkëru ay “ndigël” yu bari yu mu jublu ci Kiristaan yi, te loolu màndarga na tàmbali Nattu bu Mag bi, (itam ñu koy wax Nattu Diyoklesiyan bi), mooy nattu Kiristaan yi bi gëna metti te gëna yaatu ci Nguuru 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 2:8–10.

Te bindal ndaw mbooloom gëmkat yi nekk ci Simirna nga bind lii: Nii la Ki jëkk te mujj, ki dee woon te dundaat, waxe: Xam naa sa jëf yi, ak sa metit, ak sa ñàkk, waaye yaa ngi bare alal; te xam naa it saaga, ji jóge ci ñi di wax ne Yawut lañu, te Yawut duñu, waaye dañoo nekk sinagogu Seytaane. Bul ragal benn ci yi ngay sonn; xoolal, Seytaane dina sànni ñenn ci yéen ca kaso ba ngeen nattoo; te dingeen am metit fukki fan. Neek ku takku ba ci dee, te dinaa la jox kaalag dund. Ku am nopp, na dégg li Xel mi wax mbooloo yi; ku nott du yàqu ci deegu ñaareel bi. Peeñu yi 2:8–10.

The Great Persecution continued under Diocletian successors (especially Galerius) until 313, when it ended at the Edict of Milan. Nero is the alpha symbol of persecution that typified Diocletian as the omega persecution of the prophetic period represented by the church of Smyrna. The persecution concluded with a political marriage and a treaty between Constantine of the east and Licinius of the west. In February 313, Constantine and Licinius met in Milan and issued the Edict of Milan, which granted religious tolerance to Christians (and others) across the empire. To strengthen their political alliance, Licinius married Constantia (Constantine’s half-sister) during or around this meeting. This marriage was a classic Roman political alliance—sealing the agreement between the two emperors and helped stabilize the empire temporarily after years of civil war. The alliance did not last long. Constantine and Licinius later fought each other, and Constantine defeated Licinius in 324, becoming the sole ruler.

Fitna bu mag buuru doon nekk ci jamono ji ñu war a wax ci “Mbugal gu Réy” dafa kontine woon ci suufu kilifa yu Dioclétien (rawatina Galère) ba ci atum 313, ba mu jeexee ci Digël bu Milan. Nero mooy màndarga alfa bu fitna, biy misaalal Dioclétien ci naka omega bu fitna ci jamono jii yonent yi waxoon, te kër gu gëm gi ci Smyrna moo ko tegtal. Fitna boobu dafa mujje woon ci séy gu politig ak ab kóllëre diggante Constantine bu penku ak Licinius bu sowu. Ci weeru féewriye atum 313, Constantine ak Licinius da ñoo dajee ci Milan, ba noppi génne Digël bu Milan, bi joxe won way-gëm yi ci Kirist (ak ñeneen itam) muñal ak nangu ngir diine ci biir réew mi yépp. Ngir gën a dëgëral seen booloo gu politig, Licinius dafa séy Constantia (rakku baayam wu Constantine) ci biir ndaje moomu walla lu ko wër. Séy boobu dafa doon ab booloo gu politig gu Room gu xóot—muy tëj dëgg-dëgg kóllëre gi diggante ñaari buur ya, te mu dimbali woon ngir saxal ndank ndank réew mi gannaaw at yu bare yu xareb biir-reew. Waaye booloo boobu yàggul woon. Gannaaw loolu, Constantine ak Licinius da ñu xeexante, te Constantine dafa nott Licinius ci atum 324, ba nekk buur bi kenn doŋŋ.

From Nero to Constantine the prophetic period of Smyrna of two hundred and fifty years was accomplished, and in 313 the church of Pergamos, the church of compromise began, ending with the church of Thyatira in 538. The two hundred and fifty years of Smyrna represented a period of persecution, and in the ending of the over-all period Diocletian persecution fulfilled Revelations “ten days” (ten years) where the worst period of persecution represents a fractal of the overall period. The ten years are a fractal of the two hundred and fifty years. Those ten years represent the omega of Nero’s persecution, and at their conclusion the omega division of the empire into east and west.

Dale Nero ba ci Constantine, am na ci jamono gu beesgu Smirna buy ñaari téeméeri ak juróom-fukk at mat na, te ci atum 313 la gëm-gëmi Pergamos, muy gëm-gëmu jëfandikoo ak nangu-nangu, tàmbali, ba mu jeex ci gëm-gëmu Thyatira ci atum 538. Ñaari téeméeri ak juróom-fukk at yi Smirna dafa doon teyteyal ab jamono njàqare ak fitna, te ci mujju jamono jépp ji, fitnay Diocletian matal na “fukki fan” yi ci Kàddug Yàlla bi Buy Wone, maanaam fukki at, fa jamono ji gën a metti ci fitna di mel ni ab fractal buy tegtal jamono jépp ji. Fukki at yooyu ay fractal lañu ci ñaari téeméeri ak juróom-fukk at yi. Fukki at yooyu dañuy tegtal omega bu fitnay Nero, te bi ñu jeexee, am na xaajaleg omega bu nguur gi mucc 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 west and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.

Simirn tàmbalee ci rendi Rooma ci atum 64, te mu jeex ñaari téeméeri ak juróom-fukk at gannaaw, ci 313, ak Sàrtu Milaan ak séy gu politig diggante penku ak sowu. Fraktaalu fitnafu fitna bu fukk at tàmbalee ci 303 te mu jeex ci 313 ak Sàrtu Milaan ak séy gu politig diggante penku ak sowu. Ñaar-fukk at yi tàmbalee ak séddoo gu yoonu diggante penku ak sowu ci 293, jaarale ko ci Diocletian, jeex nañu ci 313 ak séy gu politig diggante penku ak sowu. Kóllëre séy bi ci 313 diggante penku ak sowu jeex na ak tasug séy bi ci 324, ba Konstantin daane Liçinius bu sowu te nekk buur bu kenn doŋŋ ci Rooma. Tasug séy gu waxeb yonent gi ci 324 dikk na ñetti at gannaaw njëlbéen yoonu dibeer bi ci 321.

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

Fukk ak juróom-ñaari at yi nekk ci diggante 313 ak 330 dañuy xamale benn séy gu politig, ak jeexital fitna, mi Smirna ak Neron di tegn, ak tambaliisi kërceg njubooŋ, gi Pergam di tegn. Tambaliisi Pergam ci 313, ci saa-séy ba, topp na ko tambaliisi fitna bi tambalee ci njëkk yoonu Dibéer bi ci 321. Loolu it topp na ko tasareg séy gu yonent, gi amoon ci 324, te mu indi penku ak sowwu ci benn nguur gu benn, ci suufu Constantine. Juróom-benn at ginnaaw loolu, ci 330, xaajale bi ci penku ak sowwu dellu nañu ko wax ci yonent. Fukk ak juróom-ñaari at yooyu dañuy tegtal jamono alfa ji kërceg Pergam, te moo war a wéy ba kërceg Tiyatir dikk ci taarixu yonent ci 538. Jamono alfa jooju dina tegtal benn taarixu omega ci mujju jamono ji nekk ci diggante 330 ak 538. Taarixu omega bu Pergam mooy jamono 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 457BC, the starting point of the 2300 years of Daniel eight and verse fourteen, and is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.

Ptoleme bu xareb Rafia nguur na “fukk ak juróom-ñaar at,” te amoon na “fukk ak juróom-ñaar at” diggante xareb Rafia ak xareb Panium. Yooyu fukk ak juróom-ñaar at méngoo nañu ci woneel ak fukk ak juróom-ñaar at yi jóge 313 ba 330. Ñaari téeméeri at ak juróom-fukk yi Nero ci Smyrna jiite nañu ca njëkk fukk ak juróom-ñaar at yi kërceenug Pergamos, te boole nañu ak ñaari téeméeri at ak juróom-fukk yi tambalee ca ñetteel ndigal ba ci 457 K.M., muy taxawaayu tambali 2300 at yi ci Daniel juróom-ñaareelu saar ak aaya fukk ak ñeent, te mooy fondasioŋ bi ak kolóŋ bu digg ba ci Adventism. Ñaari seede yi ak ñaari téeméeri at ak juróom-fukk méngoo nañu ak ñaari téeméeri at ak juróom-fukk yi nguur gu juróomeelu ci waxi kàddug Yàlla giir Bibil bi, googu tambalee ci 1776 te jeex na at mi ci 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.

Njëkk yi jëkk yi xamuwuñu beneen jamono bu ñaari téeméer ak juróom-fukk at ci Peeñu 9. Seen xam-xam bu cosaan mooy ndombo mi “leer gu bees” gi ci Peeñu 9 tabaxoo. Leer googu, “caabi” bu xareb Ninive moo koy ubbi. “Caabi” googu may na taalibeb waxi yonent bi mu xam lépp nguur yi ci waxi yonent yi ci Biir bu Sell bi, yi ñu teewal ci Daniyel ak Peeñu. Babilon, Medo-Pers, Gres, nguur yi Seleucid ak Ptolemaic, nguuru Mahomet, te li gën a am solo mooy ne mu yokk njàngum nguurug Room ngir mu xam yéeg ak réer, du Room rekk, waaye itam nguur yi Room gu penku ak Room gu sowu, ak noonu itam États-Unis (yonent bu dëggul bi), papaas bi (rab wa) ak Mbootaayu Xeet yi (naga wi). Bépp yéeg ak bépp réer bu nguur yooyu seedeel na yëngu-yëngu yi naga wi, rab wa ak yonent bu dëggul bi, yi mujj di indi àddina si Armagedon. Yëngu-yëngu boobu, ci juróom-benn aaya yu mujj yi ci Daniyel 11 lañu koy teewale, te njàlbéenu yëngu-yëngu boobu itam, ci jaar-jaaru nettali bu nëbbu bi ci aaya 40 lañu koy teewale.

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.