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.
“Isitshixo” esimele idabi laseNineve kwiSityhilelo isahluko sesithoba sazaliseka ngembali eyavelisa inguquko ebalulekileyo, nto leyo, kambe ke, iyiyo kanye into eyenziwa sisitshixo. Ibango lam lelokuba idabi laseNineve alizange libe kuphela sisitshixo sembali esiphawula ukuvela kobuSilamsi, kodwa likwangumqondiso wesiprofeto. Iintshukumo zesiprofeto zelo dabi zizisa yonke imigca yezikumkani zesiprofeto seBhayibhile, njengoko ibekwe kuDaniyeli nakuSityhilelo, ukuba ihambelane nesahluko seshumi elinanye sikaDaniyeli. Ngokwenza oku, livumela ezo zikumkani zonke ukuba zinike ubungqina kwiindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, yaye okona kubaluleke ngakumbi—ukutyhila imbali efihlakeleyo yangaphandle yendinyana yamashumi amane.
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.
Yaye ndiya kukunika izitshixo zobukumkani bamazulu; yaye nantoni na oya kuyibopha emhlabeni iya kuba ibotshiwe emazulwini; yaye nantoni na oya kuyikhulula emhlabeni iya kuba ikhululiwe emazulwini. Mateyu 16:19.
The Release and Rise of the Kingdom of Mohammed
Ukukhululwa Nokuvuka koBukumkani bukaMohammed
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.
Imfazwe yaseNineve ngowama-627 yaphawula ukuqala kweminyaka elishumi yokugqibela yamandla amaPersi, awayoyisiwe ngobuQhinga baseRoma, ihamba nenkungu yolungiselelo lukaThixo. Yaphawula indawo yokuguquka apho imikhosi emikhulu yobuSilamsi kaMohammed yaqalisa ukuvela. Imfazwe yasusa isithintelo esasikho, isithintelo esasiza, ngokwethiyori, kuhlala sikhona, ukuba iRoma nePersi zombini zazigcine amandla azo. Akunjalo ke.
Restraint and Release
Uthintelo Nokukhululwa
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.
Kumfuziselo wesiprofeto wobuSilamsi, sifumana ukuthintelwa nokukhululwa kobuSilamsi ukususela kanye kwintshayelelo yokuqala yesiBhalo, xa uSara wamqinisekisa uAbraham ukuba athintele uHagare noIshmayeli.
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.
USarai wathi kuAbram, Isiphoso sam masibe phezu kwakho; ndimnikele umkhonzazana wam esifubeni sakho; wathi akubona ukuba umithile, ndadeliwa emehlweni akhe; uYehova makagwebe phakathi kwam nawe. Ke kaloku uAbram wathi kuSarai, Yabona, umkhonzazana wakho usesandleni sakho; menze njengoko kulungileyo emehlweni akho. Wathi ke uSarai akumphatha kakubi, wasaba ebusweni bakhe. Genesis 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.
Kwanangaphambi kweso sehlo, isizathu sokuba uHagare angeniswe kwimbali yesiprofeto kukuba iNkosi “imthintele” uSara ekubeni abe nomntwana.
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.
Ke kaloku uSarayi, umka-Abram, wayengamzalelanga bantwana; yaye wayenesicakakazi, umYiputa, ogama linguHagare. Wathi ke uSarayi kuAbram, Khangela ngoku, uYehova undithintele ekuzaleni; ndiyakucela, ngena kwisicakakazi sam; mhlawumbi ndingafumana abantwana ngaso. UAbram waliphulaphula ilizwi likaSarayi. 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.
“Isitshixo” seSityhilelo sesithoba esanikelwa kuMohammed, saza emva koko sazalisekiswa yimfazwe yaseNineve, simela ukususwa “kwesithintelo” phezu kobuSilamsi nangaliphi na ixesha kwimbali yesiprofeto.
“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.
“Iingelosi zibambe imimoya emine, emelwe lihashe elinomsindo elifuna ukuqhawuka lize ligqagqene phezu kobuso bomhlaba wonke, lithwele intshabalalo nokufa endleleni yalo.” 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.
“Ukuvela nokutshona” kobukumkani bukaMohammed kumelwe, kungekhona kakhulu njengokuvela nokutshona, kodwa njengoku ‘khululwa’ nokunqandwa’. Xa ubuSilamsi bukhululwa ngokwesiprofeto, oko kukhululwa kuboniswe ngemfazwe yaseNineve.
Only the Woes
Ziingxaki Kuphela Iintshabalalo
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.
Kwiimpondo ezisixhenxe, ziimpondo zosizi ze-Islam kuphela ezolula zidlule kwimbali njengamandla angatshintshiyo ukususela ekungenisweni kwazo okokuqala kwimbali yesiprofeto kwada kwasekuvalweni kwexesha lovavanyo. Iimpondo ezine zokuqala, ezazisizela iRoma yasentshona, zazimela uOdoacer, uGenseric, uAtilla umHuni noAlaric, ngaloo ndlela zibonakalisa kwangaphambili amagunya amane omgwebo wobungcwele kwimihla yokugqibela; kodwa umlingane wazo wale mihla awusosizukulwana sikhokelela ngokuthe ngqo kula magunya mane amandulo. Akunjalo ke ngeempondo zosizi. Yakuba i-Islam ingenile embalini, iyaqhubeka ngomgca othe ngqo wokukhululwa nokuthintelwa ide ikhutshelwe ngokupheleleyo ekuvalweni kwexesha lovavanyo. Kwiimpondo zosizi, “isitshixo” ‘sokukhululwa’ siphawulwa yimfazwe yaseNineve.
Nicomedia and July 27, 1299
INikomediya nangoJulayi 27, 1299
The pioneers correctly identified July 27, 1299 as the starting of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.
Oovulindlela bakuchonga ngokuchanekileyo uJulayi 27, 1299 njengesiqalo seminyaka elikhulu elinamashumi amahlanu eyaphela ngoJulayi 27, 1449, nto leyo eyathi yona yaqalisa iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu eyagqitywa ngoAgasti 11, 1840.
In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.
Kwinqaku engaphambili sichonge ukurhangqwa kowe-1333 ukuya kowe-1337 okwaziswa phezu kweNicomedia nguSultan Orhan Gazi (unyana ka-Osman I, umseki we-Ottoman Beylik), xa warhangqa isixeko esibalulekileyo saseByzantium iNicomedia. Oko kurhangqwa kusisiphelo semfazwe eyayichasene neNicomedia neyaqala ngoyise u-Osman. Iminyaka elikhulu elinamashumi amahlanu yeSityhilelo isahluko sesithoba, indima yeshumi, yaqala ngoJulayi 27, 1299, yaye njengesiqalo sesiprofeto, imbali enxulumene nolo suku lokuqala ifanele ukuqatshelwa. U-Osman I (umseki wobukumkani baseOttoman) wayenguyise kaSultan Orhan Gazi, owathi ngoJulayi 27, 1299 wazuza uloyiso olubalulekileyo lwasekuqaleni nxamnye noBukhosi baseByzantium kwiDabi laseBapheus elalikummandla weNicomedia, kufuphi nesixeko saseNicomedia; isixeko esilikomkhulu esibaluleke kakhulu kwimbali yaseRoma nakwimbali yokuqala yaseByzantium.
Father and Son
UYise noNyana
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.
NgoJulayi 27, 1299 imikhosi ka-Osman yoyisa umkhosi wamaByzantium owawukhokelwa lirhuluneli lendawo. Idabi elo lithathwa njengenye yeempumelelo zokuqala ezinkulu nezizimeleyo zomkhosi ka-Osman emva kokuba wayeqalisile ukuhlanganisa igunya eBithynia (emantla-ntshona eAnatolia). Laphawula inyathelo elibalulekileyo kutshintsho ukusuka kubeylik omncinane wamaTurkey (ubukhosi besizwe) ukuya kumandla akhulayo awayeza kuthi ekugqibeleni acel’ umngeni aze oyise imimandla yamaByzantium. Loo mhla uphawula ukuqala kwexesha lokukhula kobuSilamsi elathi ekugqibeleni lakhokelela ekusekweni koBukhosi bama-Ottoman ekuweni kweConstantinople ngo-1453. U-Osman wasebenzisa amaqhawe e-ghazi (abaphangi basemideni ababenenkuthazo yobuSilamsi), yaye apho kwaqala ukubunjwa kwamajoni asemideni e-ghazi aba ngumkhosi owawunesakhiwo esicwangciseke ngakumbi nowaphuhlayo ngokuthe ngcembe ukusuka ku-Osman uze ke udlulele kunyana wakhe, u-Orhan. Phakathi kwezinye izinto ezibalulekileyo zelifa lika-Osman kukuba lavumela ubuSilamsi ukuba bugcine umhlaba, ngokuchaseneyo nemfazwe yamajoni e-ghazi, amaqhinga awo okuhlasela nokubaleka angacwangcisekanga awayewashiyela kuphela amaxhoba empango yeempumelelo zawo, kodwa kungaze kubekho nawuphi na ummandla.
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.
Ngomhla wama-27 kuJulayi, 1299, u-Osman waqalisa iphulo kummandla waseNicomedia, yaye kwiminyaka engamashumi amathathu anesine kamva unyana wakhe waqalisa ukurhangqa iminyaka emine phezu kwesixeko esilikomkhulu, iNicomedia. Uyise ekuqaleni, nonyana ekupheleni. Imfazwe iqala nxamnye nommandla omelwe njengeNicomedia ize iphele ngokuthinjwa kweNicomedia, isixeko esilikomkhulu saloo mmandla, iNicomedia. Ukusuka ku-1299 kude kube ku-1337 lixesha leminyaka engamashumi amathathu anesibhozo, yaye ngokwesiprofeto inani elithi “amashumi amathathu anesibhozo” lifuzisela ukuvuka.
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.
Ngoku sukumani, ndathi mna, niwele umlambo iZerede. Saza sawela umlambo iZerede. Kwaye ixesha esalihambayo, lisusela eKadeshi-bharneya, side sawela umlambo iZerede, laba yiminyaka emashumi mathathu anesibhozo; kwada kwagqitywa kuphele phakathi komkhosi sonke isizukulwana samadoda emfazwe, njengoko uYehova wayebafungele. Duteronomi 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.
Iminyaka elikhulu elinamashumi amahlanu, ukususela ngoJulayi 27, 1299 kude kube nguJulayi 27, 1449, imele ixesha elakhokelela ekusekweni koBukhosi base-Ottoman bentsizi yesibini yeSityhilelo isahluko sesithoba. Iminyaka engamashumi amathathu anesibhozo yoloyiso olwaqhubela phambili lweNicomedia yaqala ngoyise (Osman) yaza yaphela ngonyana wakhe (Orphan). Elo xesha libonisa inyathelo lokuqala lokunyuka ngokulandelelana kobukhosi besizwe sobuhlanga lube bubukhosi.
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.
Iminyaka elikhulu elinamashumi amahlanu, ukususela kuJulayi 27, 1299 kuse kuJulayi 27, 1449, iquka ungqingo lweminyaka emine olubonakalisa ukuphela kweminyaka engamashumi amathathu anesibhozo. Ukuqala kokoyiswa kweNicomedia kwenziwa nguyise uOsman, yaye isiphelo sazalisekiswa ngongqingo lweminyaka emine, ukusukela kowe-1333 kuse kowe-1337; ungqingo olwaqhutywa ngunyana kaOsman.
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.
Xa yaphelayo iminyaka elikhulu elinamashumi amahlanu ngoJulayi 27, 1449, umlawuli waseByzantium uConstantine weshumi elinanye, okanye uConstantine wokugqibela waseRoma yasempuma, wafuna imvume kumaTurkey yokuthabatha itrone. Ukususela kuloo mhla kwade kwaba kukoyiswa kweConstantinople kwakukho iminyaka emine. Loo minyaka mine yaphela ngokungqingwa kweConstantinople, yaye uConstantine wokugqibela wafa kuloo ngqingwa. Ukunyuka kobuSilamsi kumelwa yiminyaka yokuqala engamashumi amathathu anesibhozo yesiprofeto seminyaka elikhulu elinamashumi amahlanu, eyafikelela encotsheni ngokungqingwa kweminyaka emine. Xa yaphelayo iminyaka elikhulu elinamashumi amahlanu, ubuSilamsi babunyukele kwinqanaba apho iRoma yasempuma yahlaziswa ngamandla awayesele enawo ngelo xesha amaTurkey. Ukususela kwelo hlazo langoJulayi 27, 1449, iminyaka emine yakhokelela ekuweni kweRoma yasempuma njengoko iConstantinople yathatyathwa ngokungqingwa. Ukuphela kweminyaka yokuqala engamashumi amathathu anesibhozo kuphawulwa ngokungqingwa, yaye ukusekwa kobuBukhosi bama-Ottoman kuphawulwa ngokungqingwa.
38 and 40
38 no-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.
Inani elingamashumi amathathu anesibhozo njengomfuziselo, njengoko limiswe nguMoses encwadini yeDuteronomi, limela iminyaka engamashumi amathathu anesibhozo yokugqibela yomgwebo weminyaka engamashumi amane wokubhadula entlango. Ngoko ke, inani elingamashumi amathathu anesibhozo, njengomfuziselo, linonxulumano nenani elingamashumi amane. UOsman wathabatha ummandla waseNicomedia ngoJulayi 27, 1299, yaye kwiminyaka engamashumi amathathu anesibhozo kamva unyana wakhe wathabatha isixeko esilikomkhulu saloo mmandla. Ummandla kunye nesixeko esilikomkhulu, omabini, yayiyiNicomedia. Ababhali-mbali bachonga eli dabi njengelokuqala kwamanyathelo ‘amabini’ abonisa kanye ukuqala kokunyuka koBukhosi bama-Ottoman. Inyathelo lesibini elichongwe yimbali lidabi laseNicaea ngo-1301. Apho uyise uOsman wathabatha ummandla obizwa ngokuba yiNicaea, yaye ngo-1331, kwiminyaka engamashumi amathathu kamva, unyana wakhe wathabatha isixeko esilikomkhulu, esibizwa ngokuba yiNicaea, esasakuba sisixeko esilikomkhulu samaRoma.
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.
Ngokunxulumene no-1299 kunye nedabi laseNicomedia, njengelokuqala kumanyathelo amabini, inyathelo lesibini lafika kwiminyaka emibini kamva ngowe-1301. U-1299 ungumfuziselo wamashumi amathathu anesibhozo, yaye kwiminyaka emibini kamva (amashumi amane), ummandla waseNicaea uthinjwa nguyise. Ubudlelwane bamashumi amathathu anesibhozo namashumi amane oboSirayeli bamandulo besukuma bathabathe ilizwe lesithembiso bumelwe ngoJulayi 27, 1299 nango-1301. La manyathelo amabini okuqala okunyuka kwe-Islam aphawulwa ngamaphulo omkhosi aqala ngokuba uyise oyise ummandla aze unyana oyise ikomkhulu lalo mmandla ekugqibeleni. Xa ezo nkunzi-dolophu zimbini zawa, zawa zingqingiwe. Zombini ezo nkunzi-dolophu ngaxa lithile zaba ziinkunzi-dolophu zaseRoma yasempuma.
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.
Umhla wama-27 kuJulayi, u-1299 no-1301 bafikelela esiphelweni sabo ngomhla we-11 kuAgasti, 1840, nto leyo emela imbali ka-1838, xa uLitch waqala ukupapasha uluvo lwakhe nokuqikelela kwakhe ngesiprofeto seminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu esasiza kuthi ekugqibeleni sizaliseke ngomhla we-11 kuAgasti, 1840. Amanyathelo amabini okuvuka kwamaMillerite ayiyiminyaka ka-1838 no-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.
“Ngonyaka ka-1840 kwenzeka okunye ukuzaliseka okuphawulekayo kwesiprofeto okwabangela umdla omkhulu nowasasazeka ngokubanzi. Kwiminyaka emibini ngaphambili, uJosiah Litch, omnye wabefundisi abaphambili ababeshumayela ngoKuza kweSibini, wapapasha inkcazelo yeSityhilelo 9, exela kwangaphambili ukuwa koBukhosi base-Ottoman. Ngokokubala kwakhe, la mandla ayeza kubhukuqwa ‘ngo-A.D. 1840, ngexesha elithile enyangeni ka-Agasti;’ yaye kwiintsuku ezimbalwa kuphela ngaphambi kokuzaliseka kwako wabhala wathi: ‘Ukuba kuvunyelwa ukuba ixesha lokuqala, iminyaka eli-150, lazaliseka kanye ngaphambi kokuba uDeacozes anyukele etroneni ngemvume yamaTurkey, kwanokuba iminyaka engama-391, iintsuku ezilishumi elinesihlanu, yaqala ekupheleni kwelo xesha lokuqala, liya kuphela ngomhla we-11 ka-Agasti, 1840, xa kunokulindelwa ukuba amandla ama-Ottoman aseConstantinople aphulwe. Yaye oku, ndiyakholwa, kuya kufunyaniswa ukuba kunjalo.’—Josiah Litch, kwi Signs of the Times, and Expositor of Prophecy, Agasti 1, 1840.
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Ngalo kanye ixesha elalichaziwe, iTurkey, ngoonozakuzaku bayo, yamkela ukhuseleko lwamandla amanyeneyo aseYurophu, yaza ngaloo ndlela yazibeka phantsi kolawulo lweentlanga zamaKristu. Eso siganeko sazalisekisa kanye esi siprofeto. Xa oko kwaziwayo, izihlwele ezininzi zaqiniseka ngokuchaneka kwemigaqo yokutolikwa kwesiprofeto eyamkelwa nguMiller namaqabane akhe, kwaza kwanikwa intshukumo yokuza kwesibini amandla amangalisayo. Amadoda emfundo nesidima amanyana noMiller, kokubini ekushumayeleni nasekupapasheni izimvo zakhe, yaye ukususela ngowe-1840 kuse kuye kowe-1844 umsebenzi wanwenwa ngokukhawuleza.” 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.
Uqikelelo lukaLitch luka-’38 nombono wakhe olungisiweyo ka-’40 luquka isitatimenti sakhe sokugqibela, awasibhalayo ngomhla woku-1 kuAgasti, iintsuku ezilishumi phambi koqikelelo olulungisiweyo. Yayikukuzaliseka koqikelelo okwawenza ihlabathi laqiniseka ngendlela echanileyo yokusebenza kwesiprofeto seBhayibhile. Iminyaka engamashumi amathathu anesibhozo eyaphawula ukuvuka kukaSirayeli wamandulo yaquka iminyaka emibini ukusuka ekuweleni uLwandle oluBomvu kuse ekwimvukelo yokuqala eKadeshe.
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.
Ngokuba onke la madoda abonileyo ubuqaqawuli bam, nemimangaliso yam endayenzayo eYiputa nasentlango, aza andilinga ngoku kangangala maxesha alishumi, aza akaliphulaphula ilizwi lam; inene akayi kuyibona ilizwe endalifungelayo kooyise bawo, yaye akukho namnye kwabo bandicaphukisayo oya kulibona. Numeri 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.
Olo vukelo luchongwa njengolokugqibela kuvavanyo olulishumi. Ixesha lokuvavanywa leminyaka emibini, eliqulathe iimvavanyo ezilishumi, elongezwa kwiminyaka engamashumi amathathu anesibhozo entlango, lafuzisela u-1838 no-1840, yaye u-1840 waquka ixesha leentsuku ezilishumi.
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.
Kwaye indawo yokuqala yokunyuka kobuSilamsi ngo-Osman ngomhla wama-27 kuJulayi 1299 iqala ixesha leminyaka engamashumi amathathu anesibhozo eliphela ngongqingo lweminyaka emine ngo-1337. Umhla wama-27 kuJulayi 1299 wawulinyathelo lokuqala kumanyathelo amabini ababhali-mbali bawachongayo njengendawo yokuqala yokunyuka koBukhosi bama-Ottoman, yaye inyathelo lesibini lalingo-1301. La manyathelo mabini eemfazwe zaseNicomedia naseNicaea ngo-1299 nango-1301 afanekisela u-1838 no-1840. Isiqalo sesiprofeto sibonakalisa isiphelo.
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.
INikomediya neNikaia zombini zaba ziikomkhulu zethutyana zaseRoma yasempuma kwiimbali zazo ezahlukeneyo. Kambe ke, ekugqibeleni iConstantinople yaba likomkhulu lasempuma ngowama-330 de kwangowama-1453. INikomediya neNikaia zimela ngokomfuziselo wesiprofeto ukuwa kweConstantinople; zonke zawa ngenxa yokurhangqwa ngamaSilamsi okwaphawula isiphelo sephulo apho ubuSilamsi baqala bathabatha ulawulo lommandla, baza emva koko bathabatha isixeko esilikomkhulu.
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.
Ukurhangqwa kokuqala kweminyaka emine ukususela ku-1333 kude kube ku-1337 kumela iminyaka emine ukususela ku-1449 ukuya ku-1453 xa isiprofeto saphela. Emva kweminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu kamva, ubuSilamsi buyathintelwa njengoko amaMillerite “evuka” phantsi kwamandla esiprofeto amelwe kwiimpawu ezithi “amashumi amathathu anesibhozo namashumi amane,” njengoko kumelwe kwimbali ye-alpha yembali kaJulayi 27, 1299 noJulayi 27, 1449. Ukuvuka kobuSilamsi nokuvuka kwabathunywa bakaThixo bemihla yokugqibela kumelwe ngomqondiso wamanani owakhiwe lulwalamano lwamanani angama-38 nama-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.
KuHezekile amashumi amathathu anesixhenxe, ubuSilamsi ngumyalezo womoya wasempuma ophefumlelwa phezu kwamathambo awomileyo afileyo ukuze ame ngeenyawo njengomkhosi omkhulu. Xa umyalezo kaHezekile ufika, ukuvuka kuqalisa, njengoko kwenzekayo kwimbali yamaMillerite ka-1838 nango-1840. Lowo myalezo wafika ngomhla we-9/11, yaye kumthetho weCawa osondelayo loo mathambo aya kuma ngeenyawo njengomkhosi omkhulu. Ukuvuswa komkhosi kaThixo njengebandla eloyisayo ngemihla yokugqibela kufanekiswa ngu-1838 nango-1840. Ixesha elisusela ku-9/11 lisiya kumthetho weCawa lafanekiswa ngu-1840 ukuya ku-1844, kodwa likwafanekisa ixesha elisusela kuDisemba 31, 2023 lisiya kwiibhola zomlilo zaseNashville.
Eastern Rome
IRoma yaseMpuma
From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 40 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).
Ukususela ekwahlulweni kobukumkani nguConstantine wokuqala (Omkhulu), kuse kwafikelela kuConstantine wokugqibela, kubonakaliswa imbali yesiprofeto yeRoma yasempuma. Ngoko ke, eli xesha lesiprofeto limakishwe nguyise nonyana besiprofeto okanye abomfuziselo, njengoko kubonakaliswa ligama labo, nangona kwakungekho kulandelana ngqo kwegazi phakathi kukaConstantine Omkhulu noConstantine weshumi elinanye. UConstantine wokuqala nowokugqibela nabo babonakaliswa ngokwesiprofeto njengemiqondiso ye-alpha ne-omega, yaye uyise (alpha) wakhetha iConstantinople njengentloko yobukhosi, waza unyana (omega) wafa ngexesha lokungqingwa xa iConstantinople yayeka ukuba yintloko yobukhosi. Ixesha lesiprofeto leRoma yasempuma limakishwe nguConstantine wokuqala nowokugqibela. Ixesha leminyaka eli-150 elaqala ngoJulayi 27, 1299 liquka ixesha leminyaka engama-38 yaye liphela ngokungqingwa kweminyaka engama-40. Oko kungqingwa kwakuyimbonakaliso yowe-1449 ukuya kowe-1453. Iphulo laseNicomedia laqala ngokoyiswa kommandla, laza laphela ngokoyiswa kwentloko yommandla lowo. Njengokuba kwakunjalo ngoConstantine wokuqala nowokugqibela, ukoyiswa kweNicomedia kwaqala nguyise (owokuqala) kwaza kwagqitywa ngunyana (owokugqibela).
Four years
Iminyaka emine
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.
Ukurhangqwa kweminyaka emine ekuqaleni kwexesha leminyaka elikhulu elinamashumi amahlanu elakhokelela kule minyaka mine ukususela ekuthotyweni kukaConstantine wokugqibela ngowe-1449 kuse kowe-1453, xa iConstantinople yarhangqwayo yaza yawa. Isiprofeto sexesha seshwangusha lesibini, esimela iminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu, saqala ngoJulayi 27, 1449, saza saphela ngoAgasti 11, 1840. Loo mhla uphawula ukuqala kwexesha leminyaka emine awathi uDade White walubiza ngokuba lubonakalaliso oluzukileyo lwamandla kaThixo.
“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.
“Ingelosi emanyanisana ekubhengezeni isigidimi sengweosi yesithathu iya kukhanyisa umhlaba uphela ngobuqaqawuli bayo. Apha kuxelwe umsebenzi obanzi ehlabathini lonke nowamandla angaqhelekanga. Intshukumo yokufika kukaKristu ka-1840–44 yaba kukubonakaliswa okuqaqambileyo kwamandla kaThixo; isigidimi sengweosi yokuqala sasiwa kuzo zonke izikhululo zobuvangeli emhlabeni, yaye kwamanye amazwe kwabakho umdla wenkolo omkhulu kunayo yonke owakha wabonwa nakweliphi na ilizwe ukususela kuHlaziyo lwenkulungwane yeshumi elinesithandathu; kodwa ezi ziya kugqithwa yintshukumo enamandla ephantsi kwesilumkiso sokugqibela sengweosi yesithathu.” 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.
UbuSilamsi bathintelwa ngoAgasti 11, 1840, kwaza kwabakho ixesha leminyaka emine elihambelana kokubini nokuthululwa koMoya oyiNgcwele ngePentekoste, nokuhla kwengelosi enamandla yeSityhilelo seshumi elinesibhozo, xa “izakhiwo ezikhulu” zaseNew York zabethwa bubuSilamsi beshwangusha lesithathu nge-9/11. I-9/11 iphawula ukuqala kwexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka. Ukutywinwa lixesha elithile, yaye ukuphela kwexesha lokutywinwa kuneempawu zokuqala kwelo xesha. Xa uKristu wehla nge-9/11, waba ngumfuziselo kaMikayeli ehla ukuvusa amangqina amabini ngoDisemba 31, 2023, xa kwaqala ixesha lokugqibela lokutywinwa.
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.”
Isitshixo esiyidabi laseNineve simela ukukhululwa okwahlukahlukeneyo kobuSilamsi, obabuya kuwisa iRoma yasempuma ngo-1453. Kule minyaka ilikhulu namashumi amahlanu “yeenyanaga ezintlanu” zavesi yeshumi, ukuqala kwanokuphela kuqulethe ixesha leminyaka emine. Ezo zithuba zimbini zeminyaka emine zinxulumene nesiphelo seminyaka engamakhulu amathathu anamashumi asithoba ananye neentsuku ezilishumi elinesihlanu, ezaphawula ixesha leminyaka emine ukusuka ku-1840 ukuya ku-1844 xa uKristu wayeza kukhanyisela “ihlabathi liphela ngobuqaqawuli bakhe.” Ngo-1844, ixesha lesiprofeto layeka ukusetyenziswa, kuba ixesha lalingayi kuba sabakho—“time no longer.”
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.
Wafunga ngaye ophilayo ngonaphakade kanaphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, esithi akusayi kubakho xesha lide. IsiTyhilelo 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 ukuya ku-1337, 1449 ukuya ku-1453, 1840 ukuya ku-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.
Loo migca mithathu yamaxesha eminyaka emine ihambelana nexesha lokutywinwa elisusela ku‑9/11 kude kuse emthethweni weCawa, yaye ikwahambelana nefraktali ka‑9/11 kude kuse emthethweni weCawa emelwe ukususela kuDisemba 31, 2023 kude kube kuxa i‑Islam iphinda ikhululwe ukuze izise ezo bhola zomlilo zaseNashville.
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.”
Ifraktali yesiprofeto esusela kuDisemba 31, 2023 iye kwiibhola zomlilo zaseNashville ibonakaliswe ngeentlobo ngamaxesha amathathu esiprofeto eminyaka emine, onke avumelana nexesha lokutywinwa ukusuka ku-9/11 ukuya kumthetho weCawa. Ngenxa yoko, amangqina amane achaza imbali esusela kuDisemba 31, 2023 kude kube kuhlaselo lwaseNashville, yaye yayiyimfazwe yaseNineve eyayingu-“sitshixo” kula mangqina ngalinye. U-1333, u-1449, u-1840 no-9/11 bonke babengamanqanaba okutshintsha—“izitshixo.”
“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.
“Kukho izifundo ekufuneka zifundwe kwimbali yexesha eladlulayo; yaye ingqalelo itsalelwa kwezi, ukuze bonke baqonde ukuba uThixo usebenza ngendlela enye ngoku njengoko ebehlala esenza. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kweentlanga ngoku, kwangokunjalo kanye njengoko bekunjalo kususela ekubeni iindaba ezilungileyo zaqala ukubhengezwa kuAdam e-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.
“Kukho amaxesha angamanqanaba okutshintsha embalini yeentlanga neye bandla. Kulungiselelo lukaThixo, xa ezi ngxaki zahlukeneyo zifika, ukukhanya kwelo xesha kuyaphiwa. Ukuba kwamkelwa, kubakho inkqubela yomoya; ukuba kuyaliwa, kulandela ukuhla ngokomoya nokwaphuka kwenqanawa. INkosi, elizwini laYo, iwutyhilile umsebenzi ohlaselayo weendaba ezilungileyo njengoko uye waqhutywa kwixesha elidlulileyo, nanjengoko uya kuqhutywa kwixesha elizayo, kuse kuse kude kufike ungquzulwano lokugqibela, xa amagunya kaSathana aya kwenza intshukumo yawo yokugqibela emangalisayo.” Bible Echo, August 26, 1895.
Nicomedia
eNikomediya
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.
Emva kokuba abe ngukumkani omkhulu ngo-284, ngo-293 uDiocletian wakhetha iNicomedia njengedolophu enkulu yasempuma yoBukhosi baseRoma xa wayelwahlula ngokusemthethweni ubukhosi bube yiMpuma neNtshona, emisa inkqubo yeTetrarchy. INicomedia yasebenza njengedolophu enkulu ephambili yolawulo neyomkhosi eMpuma kangangamashumi eminyaka aliqela. UConstantine Omkhulu wayisebenzisa njengesiseko ngaphambi kokuba agqibe ukwakha idolophu enkulu entsha eByzantium ekufuphi (awayithiya ngokutsha ngokuba yiConstantinople ngo-330). Kwanasemva kokuba iConstantinople ibe yeyona dolophu enkulu iphambili, iNicomedia yahlala iyiziko elikhulu lommandla, ibekwe ngobuchule kunxweme olusempuma loLwandle lwaseMarmara. Ngoko ke, nangona yayingeyongxowankulu esisigxina njengeRoma okanye iConstantinople, iNicomedia yamiselwa ngokusemthethweni njengedolophu enkulu yasempuma ngexesha elibalulekileyo lotshintsho kwimbali yaseRoma. Ekuqaleni kweminyaka elikhulu namashumi amahlanu, idolophu enkulu yeRoma yasempuma iyoyiswa, yaye ekupheleni kwayo idolophu enkulu yeRoma yasempuma iyoyiswa. Zombini ezo zoyiso zaziquka ungqingo.
Diocletian
UDiocletian
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’.
Umlawuli omkhulu uDiocletian ngokusemthethweni wayenza iNicomedia yaba likomkhulu lasempuma loBukhosi baseRoma xa wayesungula inkqubo yeTetrarchy ngowama-293. Inkqubo yeTetrarchy yayiquka ulwahlulo lobukhosi lwaseNtshona nolwaseMpuma; zombini iMpuma neNtshona zinomlawuli omkhulu ophezulu (Augusti) nomlawuli omncinane (Caesar), ukuze kuphelele inani lesine elimelwe ligama elithi ‘tetrarchy’.
Alpha and Omega
UAlfa no-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.
UDiocletian uluphawu lwe-omega lwebandla laseSmirna, yaye uNero uluphawu lwe-alpha. UConstantine Omkhulu uluphawu lwe-alpha lwebandla lasePergamo, yaye uJustinian uluphawu lwe-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.
Ukwahlulwa “okusemthethweni” kweRoma kwaba yimpuma nentshona (okungazange kuhlale) kwenziwa nguDiocletian, yaye ukwahlulwa kweRoma ngokwesiprofeto kwaba yimpuma nentshona kwenziwa nguConstantine. Ngexesha lembali yebandla lesibini elingumfuziselo lentshutshiso, elimelwe yiSmirna, iRoma yahlulwa ngokusemthethweni yaba yimpuma nentshona; yaye kwimbali yebandla lesithathu elingumfuziselo lokuvumelana, elimelwe yiPergamos, iRoma yahlulwa ngokwesiprofeto yaba yimpuma nentshona. U-293 wayengualfa yaye u-330 wayeyiomega, yaye ngoMeyi 11, 330, uConstantine Omkhulu wanikela iConstantinople njengenkunzi yoBukhosi.
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.
Ukwahlulwa ngokomthetho okwenziwa nguDiocletian ngowama-293 kwaqhekeka ngenxa yemfazwe yamakhaya eyalandelayo de kwafika uMyalelo waseMilan ngonyaka wama-313, xa uConstantine waseMpuma noLicinius waseNtshona bakhupha uMyalelo waseMilan, benza ubuKristu bube semthethweni, yaye ngokunyanisekileyo bephelisa iTetrarchy—inkqubo yabalawuli abane abasebenzisanayo eyawa yaba ngumzabalazo phakathi kwamandla amabini aphambili (uConstantine eNtshona noLicinius eMpuma). Ukwahlulwa ngokomthetho, okwazisa ukawa, kumela ixesha leminyaka engamashumi amabini ukusuka ekwahlulweni ukuya ekwahlulweni, yaye zozibini ezo kwahlulwa zakhawulezisa ukuwa kwenkqubo.
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.
Ibandla laseSmirna laqala ngoNero ngowama-64, xa umlilo omkhulu waseRoma wasetyenziswa nguNero ukutshutshisa amaKristu, awathi uNero wawatyhola ngokuqalisa loo mlilo. UNero uphawula ukuqala kwentshutshiso yaye ungumfuziselo wentshutshiso yokugqibela yemihla yokugqibela. Loo ntshutshiso yokugqibela iyaqhubeka ide ifike ekupheleni kwexesha lovavanyo, xa igunya lobupopu lifikelela esiphelweni salo kungekho bani wokulinceda. Ngaloo ndlela ixesha lokuqala lentshutshiso laqala ngokutsha kweRoma, yaye liphela ngokutsha kweRoma.
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.
Yaye iimpondo ezilishumi owazibonayo phezu kwerhamncwa, zona ziya kulithiya ihenyukazi, zilenze libe sisiphanzeko lize, zidle inyama yalo, zilitshise ngomlilo. ISityhilelo 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.
Ibandla laseSmirna laqala ngoNero ngowama-64 xa umlilo omkhulu waseRoma wasetyenziswa nguNero ukutshutshisa amaKristu, awathi uNero ngawona awayevuse umlilo. Kwiminyaka engamakhulu amabini anamashumi amahlanu kamva laphela ngowama-313 ngoMmiselo waseMilan. “Ummiselo” lowo uyisiphelo sexesha leminyaka engamashumi amabini elaqala ngokwahlulwa okusemthethweni kukaDiocletian, yaye kananjalo waba sisiphelo seminyaka engamakhulu amabini anamashumi amahlanu yaseSmirna eyaqala ngoNero. Loo minyaka ingamakhulu amabini anamashumi amahlanu yentshutshiso emelwe libandla laseSmirna noNero yayiquka iminyaka elishumi yeyona ntshutshiso imbi kakhulu eyaziswa nguDiocletian. Loo minyaka ilishumi yentshutshiso yayiyisiqingatha sokugqibela seminyaka engamashumi amabini kaDiocletian eyaqala ngokwahlulwa kwakhe kobukumkani ngokomthetho ngowama-293. Ukusukela ekwahlulweni okusemthethweni kwaseMpuma naseNtshona okwenziwa nguDiocletian ngowama-293 kwaqalisa ixesha leminyaka engamashumi amabini elalakhiwe ngamaxesha amabini eminyaka elishumi.
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.
UDiocletian wawahlula ngokusemthethweni ubukhosi baba ngasempuma nangasentshona, ngaloo ndlela emela kwangaphambili ngokomfuziselo wesiprofeto ukwahlulwa okwafezekiswa nguConstantine. Ukwahlulwa kukaDiocletian kwakungasempuma nangasentshona, kodwa kwakunabalawuli ababini ngasempuma nababini ngasentshona. Umlawuli omnye oyintloko nomnye ongaphantsi kummandla ngamnye. NgoFebruwari 23, 303, uDiocletian wakhupha owokuqala kwimimiselo emininzi “edicts” ngokuchasene namaKristu, ephawula ukuqala koTshutshiso Olukhulu, (olwaziwa kananjalo njengoTshutshiso lukaDiocletian), olona tshutshiso lwamaKristu lwalungqongqo kakhulu nolwasasazeka kakhulu kuBukhosi baseRoma.
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.
Bhalela ke ingelosi yebandla laseSmirna, uthi; Utsho oku Lowo ungowokuqala nowokugqibela, owafayo, wabuya waphila; Ndiyayazi imisebenzi yakho, nembandezelo, nobuhlwempu, (ke wena usisityebi) yaye ndiyayazi intlebendwane yabo bazibiza ngokuba bangamaYuda, bengengawo, koko besisikhungu sikaSathana. Musa ukoyika nto kwezo zinto uza kubandezeleka ngazo: khangela, uMtyholi uya kuphosa abathile kuni entolongweni, ukuze nivavanywe; yaye niya kuba nembandezelo imihla elishumi: thembeka kude kuse ekufeni, ndokunika isithsaba sobomi. Onendlebe makeve oko akuthethayo uMoya kuwo amabandla; Lowo woyisayo akayi kwenzakaliswa kukufa kwesibini. ISityhilelo 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.
Intshutshiso Enkulu yaqhubeka phantsi kwabalandela uDiocletian (ingakumbi uGalerius) de kwangunyaka ka-313, xa yaphelayo ngoMmiselo waseMilan. UNero uluphawu lwe-alpha lwentshutshiso eyaba ngumfuziselo kaDiocletian njengentshutshiso ye-omega yexesha lesiprofeto elimelwe libandla laseSmirna. Intshutshiso yaphela ngomtshato wezopolitiko nangomnqophiso phakathi kukaConstantine wasempuma noLicinius wasentshona. NgoFebruwari ka-313, uConstantine noLicinius badibana eMilan baza bakhupha uMmiselo waseMilan, owawunika amaKristu (kunye nabanye) unyamezelo ngokwenkolo kubo bonke ubukumkani. Ukuqinisa umanyano lwabo lwezopolitiko, uLicinius watshata noConstantia (udade kaConstantine ongowasecaleni likayise okanye likanina) ngexesha lale ntlanganiso okanye kufuphi nalo. Lo mtshato wawungumanyano lwezopolitiko lwamaRoma oluqhelekileyo—uqinisa isivumelwano phakathi kwaba mlawuli babini, kwaye wanceda ukuzinzisa ubukumkani okwethutyana emva kweminyaka yemfazwe yamakhaya. Umanyano olo aluzange luhlale xesha lide. UConstantine noLicinius kamva balwa omnye nomnye, yaye uConstantine wamoyisa uLicinius ngo-324, waba nguye yedwa umlawuli.
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.
Ukusuka kuNero ukuya kuConstantine kwazaliseka ixesha lesiprofeto laseSmirna leminyaka engamakhulu amabini anamashumi amahlanu, yaye ngowama-313 kwaqala ibandla lasePergamo, ibandla lokuvumelana, laze laphela ngebandla laseTiyatira ngowama-538. Iminyaka engamakhulu amabini anamashumi amahlanu yaseSmirna yayimele ixesha lentshutshiso, yaye ekupheleni kwelo xesha lilonke intshutshiso kaDiocletian yazalisekisa “iintsuku ezilishumi” zeSityhilelo (iminyaka elishumi), apho elona xesha libi lentshutshiso limele ifraktali yelo xesha lilonke. Loo minyaka ilishumi iyifraktali yaloo minyaka ingamakhulu amabini anamashumi amahlanu. Loo minyaka ilishumi imele i-omega yentshutshiso kaNero, yaye ekupheleni kwayo i-omega yokwahlulwa kobukumkani baba ngasempuma nangasentshona.
Marriage and Divorce
Umtshato Nokuqhawula Umtshato
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.
ISmirna yaqala ekutshisweni kweRoma ngowama-64 yaza yaphela kwiminyaka engamakhulu amabini anamashumi amahlanu kamva, ngowama-313, ngoMyalelo waseMilan nangomtshato wezopolitiko wasempuma nentshona. Ifraktali yeminyaka elishumi yentshutshiso yaqala ngowama-303 yaza yaphela ngowama-313 ngoMyalelo waseMilan nangomtshato wezopolitiko wasempuma nentshona. Iminyaka engamashumi amabini eyaqala ngokwahlulwa ngokusemthethweni kwempuma nentshona ngowama-293 nguDiocletian yaphela ngowama-313 ngomtshato wezopolitiko wasempuma nentshona. Isivumelwano somtshato sowama-313 phakathi kwempuma nentshona saphela ngoqhawulo-mtshato lowama-324, xa uConstantine woyisa uLicinius wasentshona waza waba ngumlawuli oyedwa weRoma. Uqhawulo-mtshato lwesiprofeto lowama-324 lwafika kwiminyaka emithathu emva komthetho wokuqala weCawa wangeCawa ngowama-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.
Iminyaka elishumi elinesixhenxe ukusuka ku-313 ukuya ku-330 ichaza umtshato wezopolitiko, nokuphela kwentshutshiso emelwe yiSmirna noNero, kwanokuqala kwebandla lokulalanisa elimelwe yiPergamo. Ukuqala kwePergamo ngo-313 emtshatweni, kwalandelwa kukuqala kwentshutshiso eyaqala kumthetho wokuqala weCawa ngeCawa ngo-321. Oko kwalandelwa luqhawulo-mtshato lwesiprofeto luka-324, olwazisa impuma nentshona zaba bubukumkani obunye phantsi kukaConstantine. Kwiminyaka emithandathu kamva, ngo-330, ukwahlulwa kwaba yimpuma nentshona kwaphindwa ngokwesiprofeto. Iminyaka elishumi elinesixhenxe imele ixesha le-alpha lebandla lasePergamo elaliza kuqhubeka de ibandla laseTiyatira lifike kwimbali yesiprofeto ngo-538. Elo xesha le-alpha laliza kumela imbali ye-omega ekupheleni kwexesha elisusela ku-330 ukuya ku-538. Imbali ye-omega yePergamo imele ixesha lika-496, 508 no-533.
Seventeen Years
Iminyaka Elishumi Elinesixhenxe
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.
UPtolemy wemfazwe yaseRaphia walawula “iminyaka elishumi elinesixhenxe,” yaye kwakukho “iminyaka elishumi elinesixhenxe” phakathi kwemfazwe yaseRaphia nemfazwe yasePanium. Leyo minyaka ilishumi elinesixhenxe ihambelana ngokomfuziselo neminyaka elishumi elinesixhenxe ukusuka ku-313 ukuya ku-330. Iminyaka emakhulu mabini anamashumi amahlanu kaNero yaseSmirna yakhokelela kwiminyaka elishumi elinesixhenxe yokuqala yebandla lasePergamo, yaye idibana neminyaka emakhulu mabini anamashumi amahlanu eyaqala kumyalelo wesithathu ngo-457 BC, indawo yokuqala yeminyaka engama-2300 kaDaniyeli isahluko sesibhozo nevesi yeshumi elinesine, yaye isisiseko nentsika ephakathi ye-Adventism. AmaNgqina amabini eminyaka emakhulu mabini anamashumi amahlanu ahambelana neminyaka emakhulu mabini anamashumi amahlanu yobukumkani besithandathu besiprofeto seBhayibhile obaqala ngo-1776 buze buphele kulo nyaka ka-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.”
Oovulindlela be-Adventism abazange bayibone okanye bayiqonde iminyaka elishumi elinesixhenxe ka-313 ukuya ku-330, kuba ngo-1844 babengekaqondi nokuba ngumbandela onjani oweSabatha yosuku lwesixhenxe okanye usuku lwelanga. Noko ke, bayiqonda iminyaka elikhulu namashumi amahlanu yendinyana yeshumi yeSityhilelo sesithoba, yaza yaba sisiqalo sexesha esakhokelela kwiminyaka engamakhulu amathathu anamashumi alithoba ananye neentsuku ezilishumi elinesihlanu ezaphela ngoAgasti 11, 1840. Olo qondisiso lwavelisa “ukubonakaliswa kwamandla kaThixo” okunamandla.
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.
Oovulindlela abazange baqonde ixesha lesibini leminyaka elikhulu elinamashumi amahlanu kwiSityhilelo sesithoba. Ukuqonda kwabo okusisiseko kumela iqonga ekwakhelwe phezu kwalo “ukukhanya okutsha” kweSityhilelo sesithoba. Olo khanyiso luvulwa “ngesitshixo” semfazwe yaseNineve. Eso “sitshixo” sivumela umfundi wesiprofeto ukuba aqonde zonke izikumkani zesiprofeto seBhayibhile ezimelwe kuDaniyeli nakuSityhilelo. IBhabhiloni, amaMedi namaPersi, iGrisi, ubukumkani bamaSeleucid namaPtolemy, ubukumkani bukaMohammed, yaye okubaluleke ngakumbi sandisa ubukhosi baseRoma ngokuchonga ukuvela nokuwa kungekuphela kweRoma, kodwa nezikumkani zaseRoma yasempuma neyasentshona, kwakunye neUnited States (umprofeti wobuxoki), upopu (irhamncwa) neZizwe eziManyeneyo (inamba). Konke ukuvela nokuwa kwezi zikumkani kungqina iintshukumo zenamba, zerhamncwa nezomprofeti wobuxoki ezithi ekugqibeleni zizise ihlabathi eArmagedon. Loo ntshukumo imelwe ngaphakathi kweendinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, yaye isiqalo saloo ntshukumo simelwe kwimbali efihlakeleyo yendinyana yamashumi amane.
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.
Imfazwe yaseNineve inika indawo yokubhekisa yesiprofeto yokulungelelanisa ubungqina bobukumkani baseRoma, ubukumkani baseRoma yasempuma neyasentshona, neRoma yobupopu kulandelelwano lweziganeko zexesha lokuphela. Ngaloo ndlela, imfazwe yaseNineve sisitshixo esibonisa ngokupheleleyo ubungqina obahlukeneyo besiprofeto ngoRoma, yaye ngokwentetho yevesi yeshumi elinesine kaDaniyeli ishumi elinanye, yiRoma emisa umbono. Isitshixo esidibanisa loo migca kunye yimfazwe yaseNineve.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Siza kuqalisa ukudibanisa amanqaku amahlanu angaphambili athetha ngeentlekele ezikuSityhilelo sesithoba kwinqaku lethu elilandelayo.