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.
“Ukhiye” omelela impi yaseNineve kusAmbulo isahluko sesishiyagalolunye wagcwaliseka ngomlando owaveza inguquko ebalulekile, okuyikho impela okwenziwa ukhiye. Isimangalo sami sithi impi yaseNineve ayizange ibe kuphela ukhiye womlando ophawula ukuvela kweSulumane, kodwa futhi ingukhiye wesiprofetho. Amandla esiprofetho alowo mpi aletha yonke imigqa yemibuso yesiprofetho seBhayibheli, njengoba ibekwe kuDaniyeli nakuSambulo, ukuba ihambisane nesahluko seshumi nanye sikaDaniyeli. Ngokwenza lokhu, kuvumela leyo mibuso yonke ukuba ifakaze ngamavesi ayisithupha okugcina kaDaniyeli isahluko seshumi nanye, futhi okubaluleke kakhulu—ukuvula umlando wangaphandle ofihlekile wevesi lamashumi 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.
Futhi ngiyakukunika izihluthulelo zombuso wezulu; futhi noma yini oyakuyibopha emhlabeni iyakubotshwa ezulwini; futhi noma yini oyakuyithukulula emhlabeni iyakuthukululwa ezulwini. Mathewu 16:19.
The Release and Rise of the Kingdom of Mohammed
Ukukhululwa Nokuphakama KoMbuso KaMohammed
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.
Impi yaseNineve ngo-627 yaphawula ukuqala kweminyaka eyishumi yokugcina yamandla asePheresiya ayenqotshwe ngecebo laseRoma, ehambisana nenkungu yokuhlinzeka kukaNkulunkulu. Yaphawula iphuzu lokuguquka lapho izindimbane zamaSulumane zikaMohammed ziqala ukuphakama. Le mpi yasusa isithiyo esasikhona, isithiyo esasingahlala, ngokomqondo, ukube iRoma nePheresiya zombili zazigcinile amandla azo. Akekho noyedwa owakwenza lokho.
Restraint and Release
Ukuvinjelwa 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.
Emfanekisweni esiprofethayo se-Islam, sithola ukuvinjelwa nokudedelwa kwe-Islam kusukela ekwethulweni kokuqala kakhulu koMbhalo njengoba uSara ancenga u-Abrahama ukuba avimbele uHagari no-Ishmayeli.
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.
USarayi wathi ku-Abrama: “Makube phezu kwakho ukoniwa kwami; ngimnike incekukazi yami esifubeni sakho; kwathi lapho ibona ukuthi ikhulelwe, ngadelelwa emehlweni ayo; uJehova makahlulele phakathi kwami nawe.” Kepha uAbrama wathi kuSarayi: “Bheka, incekukazi yakho isesandleni sakho; yenze kuyo njengokuthandayo.” Kwathi lapho uSarayi eyiphatha kabuhlungu, yabaleka ebusweni bayo. Genesise 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.
Ngisho nangaphambi kwaleso sehlo, isizathu sokuba uHagari angeniswe endabeni yesiprofetho ukuthi iNkosi “imvimbele” uSara ukuba angabi 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.
USarayi, umka-Abrama, wayengamzalelanga abantwana; futhi wayenencekukazi, umGibhithe, ogama layo linguHagari. USarayi wayesethi ku-Abrama: Bheka manje, iNkosi ingivimbile ekuzaleni; ngiyakuncenga, ngena encekwinika yami; mhlawumbe ngingathola abantwana ngayo. U-Abrama walalela izwi likaSarayi. Genesise 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.
“Isihluthulelo” sesAmbulo isahluko sesishiyagalolunye esanikwa uMohammed, esabe sesigcwaliseka ngempi yaseNineve, simelela ukususwa “kokuvinjelwa” phezu kobuSulumane kunoma yiliphi iphuzu emlandweni wesiprofetho.
“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.
“Izingelosi zibambe imimoya emine, emelwe njengehhashi elithukuthele elifuna ukuzikhulula ligijime phezu kobuso bomhlaba wonke, lithwele ukubhujiswa nokufa endleleni yalo.” Manuscript Releases, umqulu 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.
“Ukuvuka nokuwa” kombuso kaMohammed akumelwe kangako njengokuvuka nokuwa, kodwa kunalokho njengoku ‘khululwa’ noku ‘vinjelwa’. Lapho ubuSulumane bukhululwa ngokwesiprofetho, lokho kukhululwa kuye kwafanekiswa yimpi yaseNineve.
Only the Woes
Kuphela Izinsizi
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.
Kumacilongo ayisikhombisa, kumacilongo omaye kuphela obuSulumane ahamba kuwo wonke umlando njengamandla aqhubekayo kusukela ngesikhathi aqala ukwethulwa emlandweni wesiprofetho kuze kube sekupheleni komnyango womusa. Amacilongo okuqala amane alethwa phezu kweRoma yasentshonalanga amela u-Odoacer, uGenseric, u-Attila umHuni, kanye no-Alaric, ngaleyo ndlela efanekisa amandla amane okwahlulela okungokokuphatha kukaNkulunkulu ezinsukwini zokugcina; kodwa umlingani wawo wanamuhla awusiyo inzalo eqondile yalawo mandla amane asendulo. Akunjalo-ke ngamacilongo omaye. Lapho ubuSulumane sebungena emlandweni buqhubeka ngomugqa oqondile wokukhululwa nokuvinjelwa kuze kube yilapho se bukhululwa ngokuphelele ekupheleni komnyango womusa. Ngamacilongo omaye, “isihluthulelo” ‘sokukhululwa’ siphawulwa yimpi yaseNineve.
Nicomedia and July 27, 1299
INikomediya kanye noJulayi 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.
Amaphayona akuhlonza ngokunembile uJulayi 27, 1299 njengokuqala kweminyaka eyikhulu namashumi amahlanu eyaphela ngoJulayi 27, 1449, okwase kuqala khona iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu eyafinyelela esiphethweni ngo-Agasti 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.
Esihlokweni esedlule sakhomba ukuvinjezelwa kwango-1333 kuya ku-1337 okwafikiswa phezu kweNicomedia nguSultan Orhan Gazi (indodana ka-Osman I, umsunguli we-Ottoman Beylik), ngesikhathi evimbezela umuzi obalulekile waseByzantium, iNicomedia. Lokho kuvinjezelwa kuyisiphetho sempi eyayilwa neNicomedia, eyayiqale ngoyise u-Osman. Iminyaka eyikhulu namashumi amahlanu yesAmbulo isahluko sesishiyagalolunye, ivesi leshumi, yaqala ngoJulayi 27, 1299, futhi njengesiqalo sesiprofetho, umlando ohlobene nalolo suku lokuqala kufanele uqashelwe. U-Osman I (umsunguli wobukhosi bama-Ottoman) wayenguyise kaSultan Orhan Gazi; yena okwathi ngoJulayi 27, 1299 wanqoba ukunqoba kokuqala okukhulu embusweni waseByzantium eMpini yaseBapheus eyayisesifundeni saseNicomedia, eduze komuzi waseNicomedia; umuzi omkhulu obaluleke kakhulu emlandweni waseRoma nowaseByzantium wakuqala.
Father and Son
uYise neNdodana
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 amabutho ka-Osman anqoba ibutho lamaByzantium elaliholwa umbusi wendawo. Leyo mpi ibhekwa njengenye yezimpumelelo zokuqala ezinkulu ezizimele kwezempi zika-Osman ngemva kokuba eseqalile ukuqinisa amandla eBithynia (enyakatho-ntshonalanga ye-Anatolia). Yaba uphawu lwesinyathelo esibalulekile ekuguqukeni kusukela ebeylik elincane lamaTurkey (ubukhosi bezizwe) kuya emandleni ayekhula ayeyogcina ephonsela inselelo futhi enqoba izindawo zombuso wamaByzantium. Lolo suku luphawula ukuqala kwenkathi yokukhula kweSulumane eyagcina iholele ekusungulweni koMbuso wama-Ottoman ngesikhathi sokuwa kweConstantinople ngo-1453. U-Osman wasebenzisa amaqhawe angama-ghazi (abahlaseli basemingceleni ababegqugquzelwa yiSulumane), futhi lapho kwaqala ukwakheka kwamaqhawe asemingceleni angama-ghazi abe ibutho elalihleleke kakhudlwana, elathuthuka kancane kancane kusukela ku-Osman laya endodaneni yakhe, u-Orhan. Phakathi kwezinye izingxenye ezibalulekile zefa lika-Osman kukhona ukuthi lokhu kwavumela iSulumane ukuba sigcine impahla, ngokuphambene nempi yamaqhawe angama-ghazi, okwakuthi ngenxa yamasu awo angahlelekile okuhlasela bese ebaleka, kusale kuwo kuphela impango yokunqoba kwawo, kodwa kungabi bikho ndawo ayeyibamba.
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.
NgoJulayi 27, 1299, u-Osman waqala umkhankaso endaweni yaseNicomedia, kwathi eminyakeni engamashumi amathathu nane kamuva indodana yakhe yaqala ukuvimbezela iminyaka emine umuzi omkhulu, iNicomedia. Uyise ekuqaleni nendodana ekugcineni. Impi iqala ngokumelana nendawo emelwe njengeNicomedia futhi iphetha ngokuthunjwa kweNicomedia, umuzi omkhulu wendawo, iNicomedia. Kusukela ku-1299 kuze kube ku-1337 kuyinkathi yeminyaka engamashumi amathathu nesishiyagalombili, futhi ngokwesiprofetho inombolo ethi “amashumi amathathu nesishiyagalombili” ifanekisela 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.
“Manje sukumani,” ngasho mina, “niwele umfudlana iZered.” Sase siwela umfudlana iZered. Isikhathi esathatha sisuka eKadeshibarneya size siwele umfudlana iZered sasingamashumi amathathu nesishiyagalombili eminyaka, kwaze kwaba yilapho sonke isizukulwane samadoda empi siphela phakathi kwekamu, njengoba uJehova ayefungé kubo. 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 eyikhulu namashumi amahlanu kusukela mhla zingama-27 kuJulayi, 1299, kuze kube mhla zingama-27 kuJulayi, 1449, imele inkathi eyaholela ekumisweni koMbuso Wase-Ottoman wenhlekelele yesibili yesAmbulo isahluko sesishiyagalolunye. Iminyaka engamashumi amathathu nesishiyagalombili yokunqotshwa okuqhubekela phambili kweNicomedia yaqala ngobaba (u-Osman) yaphela ngendodana yakhe (u-Orphan). Le nkathi iveza isinyathelo sokuqala sokukhuphuka okuqhubekela phambili kobukhosi besizwe sobuhlanga buye embusweni.
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 eyikhulu namashumi amahlanu ukusuka ngoJulayi 27, 1299 kuze kube nguJulayi 27, 1449, ihlanganisa ukuvinjezelwa kweminyaka emine okuphawula ukuphela kweminyaka engamashumi amathathu nesishiyagalombili. Ukuqala kokunqotshwa kweNicomedia kwaba nguyise u-Osman, futhi ukuphela kwakho kwafezwa ngokuvinjezelwa kweminyaka emine kusukela ku-1333 kuze kube ku-1337; ukuvinjezelwa okwafezwa yindodana ka-Osman.
When the one hundred and fifty years ended on July 27, 1449, the Byzantine’s emperor Constantine the eleventh, or the last Constantine of eastern Rome sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449 four years led to the fall of eastern Rome as Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.
Lapho leyo minyaka eyikhulu namashumi amahlanu iphela ngoJulayi 27, 1449, umbusi woMbuso waseByzantium, uConstantine weshumi nanye, noma uConstantine wokugcina waseRoma yasempumalanga, wafuna imvume kumaTurkey yokuthatha isihlalo sobukhosi. Kusukela kulolo suku kwaze kwaba sekunqotshweni kweConstantinople kwakuyiminyaka emine. Leyo minyaka emine yaphela ngokuvinjezelwa kweConstantinople, futhi uConstantine wokugcina washona kulokho kuvinjezelwa. Ukuphakama kobuSulumane kumelwe yiminyaka yokuqala engamashumi amathathu nesishiyagalombili yesiprofetho seminyaka eyikhulu namashumi amahlanu, eyafinyelela esiphethweni ngokuvinjezelwa kweminyaka emine. Lapho leyo minyaka eyikhulu namashumi amahlanu iphela, ubuSulumane base bukhuphukele ezingeni lapho iRoma yasempumalanga yayihlaziswa amandla amaTurkey ayesenawo ngaleso sikhathi. Kusukela ekwehlisweni isithunzi sangoJulayi 27, 1449, iminyaka emine yaholela ekuweni kweRoma yasempumalanga njengoba iConstantinople yathathwa ngokuyivimbezela. Ukuphela kweminyaka yokuqala engamashumi amathathu nesishiyagalombili kuphawulwa ngokuvinjezelwa, futhi ukusungulwa koMbuso wama-Ottoman kuphawulwa ngokuvinjezelwa.
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.
Inombolo engamashumi amathathu nesishiyagalombili, njengoba ibekwe nguMose kuDuteronomi, imelela iminyaka engamashumi amathathu nesishiyagalombili yokugcina yokwahlulelwa kweminyaka engamashumi amane yokuzulazula ehlane. Ngakho-ke, inombolo engamashumi amathathu nesishiyagalombili, njengophawu, inobudlelwane nenombolo engamashumi amane. U-Osman wathatha isifunda saseNicomedia ngoJulayi 27, 1299, kwathi eminyakeni engamashumi amathathu nesishiyagalombili kamuva indodana yakhe yathatha umuzi oyinhloko waleso sifunda. Isifunda nomuzi oyinhloko kwakuyikho kokubili iNicomedia. Izazi-mlando ziveza le mpi njengesinyathelo sokuqala kwezimbili ezikhomba ukuqala uqobo kokuvuka koMbuso wama-Ottoman. Isinyathelo sesibili esikhonjwa ngumlando yimpi yaseNicaea ngo-1301. Lapho uyise, u-Osman, wathatha isifunda esibizwa ngeNicaea, kwathi ngo-1331, eminyakeni engamashumi amathathu kamuva, indodana yakhe yathatha umuzi oyinhloko, owaqanjwa ngokuthi iNicaea, owake waba umuzi oyinhloko woMbuso waseRoma.
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.
Ngokuphathelene no-1299 nempi yaseNicomedia, njengowokuqala ezinyathelweni ezimbili, isinyathelo sesibili safika eminyakeni emibili kamuva, ngo-1301. U-1299 uyisibonakaliso samashumi amathathu nesishiyagalombili, futhi eminyakeni emibili kamuva (amashumi amane), izwe laseNicaea lithathwa nguyise. Ubudlelwane bamashumi amathathu nesishiyagalombili namashumi amane buka-Israyeli wasendulo esukuma eyothatha izwe lesithembiso bumelwe ngoJulayi 27, 1299 nango-1301. Lezo zinyathelo ezimbili zokuqala zokuvuka kobuSulumane ziphawulwa yimikhankaso yempi eqala ngokuba uyise anqobe izwe, kuthi indodana inqobe inhloko-dolobha yalelo zwe ekugcineni. Lapho izinhloko-dolobha zombili ziwa, zawa ngesikhathi sokuvinjezelwa. Zombili lezo zinhloko-dolobha zake zaba, ngesikhathi esithile, izinhloko-dolobha zaseRoma yasempumalanga.
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.
UJula 27, 1299 no-1301 kufinyelela esiphethweni sawo ngo-Agasti 11, 1840, okumele umlando ka-1838, ngesikhathi uLitch eqala ukushicilela umbono wakhe nesibikezelo sakhe sesiprofetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, esasiyogcina sigcwalisekile ngo-Agasti 11, 1840. Izinyathelo ezimbili zokuvuka kwamaMillerite kwakuyiminyaka 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 ukugcwaliseka okuphawulekayo kwesiprofetho okwavusa intshisekelo enkulu kabanzi. Eminyakeni emibili ngaphambi kwalokho, uJosiah Litch, omunye wabefundisi ababehamba phambili ekushumayeleni ukuBuya Kwesibili, washicilela incazelo yeSambulo 9, ebikezela ukuwa koMbuso Wase-Ottoman. Ngokwezibalo zakhe, la mandla kwakumelwe achithwe ‘ngo-A.D. 1840, esikhathini esithile enyangeni ka-Agasti;’ futhi ezinsukwini ezimbalwa nje ngaphambi kokugcwaliseka kwalokho wabhala wathi: ‘Uma kuvunyelwa ukuthi isikhathi sokuqala, iminyaka eyi-150, sagcwaliseka ngokunembile ngaphambi kokuba uDeacozes akhuphuke esihlalweni sobukhosi ngemvume yamaTurkey, nokuthi iminyaka eyi-391 nezinsuku eziyishumi nanhlanu kwaqala ekupheleni kwesikhathi sokuqala, siyophela mhla ziyi-11 ku-Agasti, 1840, lapho amandla ase-Ottoman eConstantinople kungalindeleka ukuba aphulwe. Futhi lokhu, ngiyakholwa, kuyotholakala kunjalo.’—Josiah Litch, ku-Signs of the Times, and Expositor of Prophecy, August 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.
“Ngaso sona leso sikhathi esabekiwe, iTurkey, ngamanxusa ayo, yamukela ukuvikelwa kwemibuso ehlangene yaseYurophu, ngaleyo ndlela yazibeka ngaphansi kokulawulwa yizizwe zobuKristu. Lesi senzakalo sagcwalisa ngokunembile leso siprofetho. Kwathi lapho lokhu sekwaziwa, izixuku eziningi zaqiniseka ngokulunga kwezimiso zokuhumusha isiprofetho ezazamukelwe nguMiller nabangane bakhe, futhi umfutho omangalisayo wanikezwa inhlangano yokufika. Abantu abafundileyo nabasezikhundleni bahlangana noMiller, kokubili ekushumayeleni nasekushicileleni imibono yakhe, futhi kusukela ngo-1840 kuya ku-1844 umsebenzi wanda ngokushesha.” 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.
Isibikezelo sikaLitch sika-’38 nombono wakhe olungisiwe wango-’40 kuhlanganisa nesitatimende sakhe sokugcina, asibhala ngo-Agasti 1, ezinsukwini eziyishumi ngaphambi kwesibikezelo esilungisiwe. Kwakungukugcwaliseka kwaleso sibikezelo okwaqinisekisa umhlaba ngendlela efanele yokuchaza isiprofetho seBhayibheli. Iminyaka engamashumi amathathu nesishiyagalombili eyaphawula ukuvuka kuka-Israyeli wasendulo yayihlanganisa neminyaka emibili kusukela ekuweleni uLwandle Olubomvu kuze kube ukuhlubuka kokuqala eKadeshi.
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 bonke labo bantu ababone inkazimulo yami, nezimangaliso zami engazenza eGibhithe nasehlane, bangilingile manje lezi zikhathi eziyishumi, futhi abalilalelanga izwi lami; impela abayikuyibona izwe engalifungela oyise babo, futhi akakho kubo ongicasulileyo oyakulibona. 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.
Lokho kuvukela kukhonjwa njengokokugcina ezivivinyweni eziyishumi. Isikhathi sokuvivinywa seminyaka emibili esinezivivinyo eziyishumi, esengezwe eminyakeni engamashumi amathathu nesishiyagalombili ehlane, sasifanekisela u-1838 no-1840, kanti u-1840 wawuhlanganisa isikhathi sezinsuku eziyishumi.
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.
Futhi indawo yokuqala yokuphakama kobuSulumane ngo-Osman ngoJulayi 27, 1299 iqala inkathi yeminyaka engamashumi amathathu nesishiyagalombili ephela ngokuvinjezelwa kweminyaka emine ngo-1337. UJulayi 27, 1299 wayeyisinyathelo sokuqala kwezimbili izazi-mlando ezisibona njengesiqalo sokuphakama koMbuso wama-Ottoman, kanti isinyathelo sesibili sasingo-1301. Izinyathelo ezimbili zezimpi zaseNicomedia naseNicaea ngo-1299 nango-1301 zifanekisela u-1838 no-1840. Ukuqala kwesiprofetho kufanekisa ukuphela.
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 neNicaea kokubili kwasebenza okwesikhashana njengezinhloko-dolobha zoMbuso waseRoma wasempumalanga emlandweni wakho ngamunye. Yebo, iConstantinople yagcina isibe yinhloko-dolobha yasempumalanga kusukela ngo-330 kwaze kwaba ngu-1453. INikomediya neNicaea kufanekisela ukuwa kweConstantinople; konke kwawa ekuvinjezelweni kwamaSulumane okwaphawula ukuphetha komkhankaso lapho ubuSulumane baqala khona ukulawula leyo ndawo, bese kuthi emva kwalokho bathathe umuzi omkhulu.
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.
Ukuvinjezelwa kokuqala kweminyaka emine kusukela ku-1333 kuya ku-1337 kumelela leyo minyaka emine kusukela ku-1449 kuya ku-1453 lapho isiprofetho saphela khona. Eminyakeni engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu kamuva, ubuSulumane buyavinjelwa njengoba amaMillerite “evuka” ngaphansi kwamandla esiprofetho amelwe ezimfanelweni ezithi “amashumi amathathu nesishiyagalombili namashumi amane,” njengoba kumelwe emlandweni we-alpha womlando kaJulayi 27, 1299 kanye noJulayi 27, 1449. Ukuvuka kobuSulumane kanye nokuvuka kwezithunywa zikaNkulunkulu zezinsuku zokugcina kumelwe ngophawu lwezinombolo olwakhiwe ngobudlelwane bezinombolo obungu-38 no-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.
KuHezekeli amashumi amathathu nesikhombisa, i-Islamu iyisigijimi somoya wasempumalanga ophefumulwa phezu kwamathambo omile afileyo ukuze akwazi ukuma abe yimpi enkulu enamandla. Lapho isigijimi sikaHezekeli sifika, ukuqala kokuvuka nokuma kuyaqala, njengoba kwenzeka emlandweni wamaMillerite ka-1838 no-1840. Leso sigijimi safika ngo-9/11, futhi emthethweni weSonto osuzayo lawo mathambo ayama abe yimpi enkulu enamandla. Ukuvuswa kwebutho likaNkulunkulu njengebandla elinqobayo ezinsukwini zokugcina kufanekiselwa ngu-1838 no-1840. U-9/11 kuze kube semthethweni weSonto kwafaniselwa ngu-1840 kuya ku-1844, kodwa futhi kufanekisela inkathi esukela kuDisemba 31, 2023 kuze kube ngamabhola omlilo aseNashville.
Eastern Rome
IRoma yaseMpumalanga
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).
Kusukela ekuhlukanisweni kombuso nguConstantine wokuqala (oMkhulu) kuze kube kuConstantine wokugcina, kumelwe umlando ongokwesiprofetho waseRoma yasempumalanga. Ngakho-ke inkathi yesiprofetho imakwa nguyise nendodana engokwesiprofetho noma engokomfanekiso, njengoba kumelelwa yigama labo, nakuba kwakungekho ukuzalana okuqondile kwegazi phakathi kukaConstantine oMkhulu noConstantine weshumi nanye. UConstantine wokuqala nowokugcina baphinde bamelelwa ngokwesiprofetho njengezimpawu zika-alfa no-omega, futhi uyise (alfa) wakhetha iConstantinople ukuba ibe inhloko-dolobha, kanti indodana (omega) yafa ngesikhathi sokuvinjezelwa lapho iConstantinople iyeka ukuba yinhloko-dolobha. Inkathi yesiprofetho yaseRoma yasempumalanga imakwa nguConstantine wokuqala nowokugcina. Inkathi yeminyaka eyi-150 eyaqala ngoJulayi 27, 1299 ihlanganisa inkathi yeminyaka engama-38 futhi iphetha ngokuvinjezelwa kweminyaka engama-40. Lokho kuvinjezelwa kwakuyisifaniso sika-1449 kuya ku-1453. Umkhankaso waseNicomedia waqala ngokunqotshwa kwendawo futhi waphetha ngokunqotshwa kwenhloko-dolobha yaleyo ndawo. NjengakuConstantine wokuqala nowokugcina, ukunqotshwa kweNicomedia kwaqala ngoyise (owokuqala) futhi kwaphela ngendodana (eyokugcina).
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.
Ukuvinjezelwa kweminyaka emine esikhathini sokuqala seminyaka eyikhulu namashumi amahlanu okwaholela eminyakeni emine kusukela ekwehlisweni kukaConstantine wokugcina ngo-1449 kuze kube ngu-1453 lapho iConstantinople yayivinjezelwe futhi yawa. Isiprofetho sesikhathi sosizi lwesibili esimelela iminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu saqala ngoJulayi 27, 1449 futhi saphela ngo-Agasti 11, 1840. Lolo suku luphawula ukuqala kwenkathi yeminyaka emine uDade White ayibiza ngokuthi ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu.
“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 ehlanganyela ekumemezeleni isigijimi sengwe-losi yesithathu iyakukhanyisa umhlaba wonke ngenkazimulo yayo. Lapha kuprofethwe umsebenzi onobubanzi bomhlaba wonke namandla angavamile. Inhlangano yokulindela ukuza kukaKristu ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; isigijimi sengwe-losi yokuqala sathwalwa saya kuzo zonke izikhungo zobumishini emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo enkulu kakhulu kwezenkolo eke yabonakala kunoma yiliphi izwe kusukela eNguqukweni yenkolo yekhulu leshumi nesithupha; kodwa lokhu kuyodlulwa yinhlangano enamandla ngaphansi kwesixwayiso sokugcina sengwe-losi 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.
I-Islam yabanjwa ngomhlaka 11 Agasti 1840, kwase kuba khona inkathi yeminyaka emine ehambisana kokubili nokuthululwa kukaMoya oNgcwele ngePentekoste, kanye nokwehla kwengelosi enamandla yesAmbulo 18, ngesikhathi “izakhiwo ezinkulu” zaseNew York zishaywa yi-Islam yosizi lwesithathu ngomhlaka 9/11. U-9/11 uphawula ukuqala kwesikhathi sokubekwa uphawu kwabeyizinkulungwane eziyikhulu namashumi amane nane. Ukubekwa uphawu kuyisikhathi esithile, futhi ukuphela kwenkathi yokubekwa uphawu kunesimo esifanayo nesiqalo saleyo nkathi. Lapho uKristu ehla ngo-9/11, wafanekisa uMikayeli ehla ukuvusa ofakazi ababili ngomhlaka 31 Disemba 2023, lapho kwaqala inkathi yokugcina yokubekwa uphawu.
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.”
Isihluthulelo esiyimpi yaseNineve simela ukukhululwa okuhlukahlukene kobuSulumane, obabuyowisa iRoma yasempumalanga ngo-1453. Phakathi kweminyaka eyikhulu namashumi amahlanu “yezinyanga ezinhlanu” zevesi leshumi, ukuqala kanye nokuphela kuqukethe isikhathi seminyaka emine. Lezo zikhathi ezimbili zeminyaka emine zihlangana nesiphetho seminyaka engamakhulu amathathu namashumi ayisishiyagalolunye nanye nezinsuku eziyishumi nanhlanu, ezaphawula isikhathi seminyaka emine kusukela ku-1840 kuya ku-1844 lapho uKristu ayeyokhanyisa “umhlaba wonke ngenkazimulo yakhe.” Ngo-1844, isikhathi sesiprofetho sayeka ukusetshenziswa, ngoba isikhathi sasingase “singabe sisaba khona.”
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.
Futhi wafunga ngaye ophila kuze kube phakade naphakade, owadala izulu, nezinto ezikulo, nomhlaba, nezinto ezikuwo, nolwandle, nezinto ezikulo, ukuthi isikhathi asisayikuba khona. IsAmbulo 10:6.
1333 to 1337, 1449 to 1453, 1840 to 1844
1333 kuya ku-1337, 1449 kuya ku-1453, 1840 kuya 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.
Leyo migqa emithathu yezikhathi zeminyaka emine ihambisana nesikhathi sokubekwa uphawu kusukela ku-9/11 kuze kube semthethweni weSonto, futhi iphinde ihambisane ne-fractal ka-9/11 kuze kube semthethweni weSonto emelwe kusukela ku-31 Disemba 2023 kuze kube yilapho ubuSulumane bukhululwa futhi ukuze bulethe futhi iziqhumane 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.”
Ifrakthali yesiprofetho esukela ku-31 Disemba 2023 kuze kufike amabhola omlilo aseNashville iye yavezwa ngemifanekiso yizikhathi ezintathu zesiprofetho zeminyaka emine, zonke ezihambisana nesikhathi sokubekwa uphawu kusukela ku-9/11 kuze kube ngumthetho weSonto. Ngakho-ke, ofakazi abane bakhomba umlando ka-31 Disemba 2023 kuze kube ukuhlaselwa kweNashville, futhi kwakuyimpi yaseNineve eyayiyisi“hluthulelo” salowo nalowo walabo fakazi. U-1333, 1449, 1840 no-9/11 konke kwakuyizikhathi zokuphenduka— “izihluthulelo.”
“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.
“Kukhona izifundo okufanele zifundwe emlandweni wesikhathi esedlule; futhi ukunakwa kubhekiswe kuzo, ukuze bonke baqonde ukuthi uNkulunkulu usebenza ngezindlela ezifanayo manje nalokho abelokhu ekwenza njalo. Isandla saKhe siyabonakala emsebenzini waKhe naphakathi kwezizwe manje, ngendlela efanayo naleyo ebesilokhu sibonakala ngayo kusukela ivangeli liqala ukumenyezelwa ku-Adamu e-Edene.
“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.
“Kunezikhathi eziyiziphambukandlela emlandweni wezizwe nowebandla. Ekuqondiseni kukaNkulunkulu, lapho lezi zinkinga ezehlukene zifika, ukukhanya kwalowo mzuzu kuyaphiwa. Uma kwamukelwa, kuba khona intuthuko yokomoya; uma kwaliwa, kulandela ukuwohloka kokomoya nokuphahlazeka komkhumbi. INkosi eZwini layo iveze umsebenzi ohlaselayo wevangeli njengoba uye waqhutshelwa phambili esikhathini esedlule, futhi uyakuba njalo nasesikhathini esizayo, kuze kube semzabalazweni wokugcina, lapho izinhlaka zikaSathane ziyokwenza ukunyakaza kwazo kokugcina okumangalisayo.” Bible Echo, August 26, 1895.
Nicomedia
INikomediya
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.
Ngemva kokuba umbusi ngo-284, ngo-293 uDiocletian wakhetha iNicomedia njengedolobha eliyinhloko lasempumalanga yoMbuso WamaRoma lapho ehlukanisa ngokomthetho umbuso waba yiMpumalanga neNtshonalanga, esungula uhlelo lweTetrarchy. INicomedia yasebenza njengedolobha eliyinhloko lokuphatha nelempi eMpumalanga amashumi eminyaka amaningana. UConstantine Omkhulu wayisebenzisa njengesisekelo ngaphambi kokuthatha isinqumo sokwakha inhlokodolobha entsha eByzantium eseduze (ayiqamba kabusha ngokuthi iConstantinople ngo-330). Ngisho nangemva kokuba iConstantinople isibe yinhlokodolobha enkulu, iNicomedia yaqhubeka iyisikhungo esikhulu sesifunda, imi endaweni ebalulekile ngasogwini olusempumalanga loLwandle lwaseMarmara. Ngakho-ke, nakuba yayingeyona inhlokodolobha ehlala njalo njengeRoma noma iConstantinople, iNicomedia yamiswa ngokusemthethweni njengedolobha eliyinhloko lasempumalanga phakathi nesikhathi esibalulekile soguquko emlandweni wamaRoma. Ekuqaleni kweminyaka eyikhulu namashumi amahlanu, inhlokodolobha yeRoma yasempumalanga iyanqotshwa, futhi ekupheleni kwayo, inhlokodolobha yeRoma yasempumalanga iyanqotshwa. Kokubili lokho kunqoba kwahlanganisa ukuvinjezelwa.
Diocletian
UDiyokletiyani
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’.
Umbusi uDiocletian wenza ngokusemthethweni iNicomedia inhloko-dolobha yasempumalanga yoMbuso WaseRoma lapho esebenzisa uhlelo lweTetrarchy ngo-293. Uhlelo lweTetrarchy lwalwakhiwe ukuhlukaniswa koMbuso kwaba yizingxenye zasentshonalanga nezaseMpumalanga; kokubili impumalanga nentshonalanga kunombusi omkhulu (Augusti) nombusi omncane (Caesar), ukuze kuphelele isibalo esine esimelelwa yigama elithi ‘tetrarchy’.
Alpha and Omega
I-Alfa 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.
UDiyokletiyani uluphawu lwe-omega lwebandla laseSmyrna, kanti uNero uluphawu lwe-alpha. UConstantine Omkhulu uluphawu lwe-alpha lwebandla lasePergamos, kanti 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.
Ukuhlukaniswa “okusemthethweni” kweRoma yaba yimpumalanga nentshonalanga (okungazange kuhlale) kwafezwa uDiocletian, kanti ukuhlukaniswa okungokwesiprofetho kweRoma yaba yimpumalanga nentshonalanga kwafezwa uConstantine. Phakathi nomlando wesonto lesibili elingokomfanekiso lokushushiswa, elimelwe yiSmirna, iRoma yahlukaniswa ngokomthetho yaba yimpumalanga nentshonalanga; futhi emlandweni wesonto lesithathu elingokomfanekiso lokuyekethisa, elimelwe yiPergamose, iRoma yahlukaniswa ngokwesiprofetho yaba yimpumalanga nentshonalanga. U-293 wayeyi-alpha no-330 wayeyi-omega, futhi ngoMeyi 11, 330, uConstantine Omkhulu wanikela iConstantinople njengendlunkulu yoMbuso.
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.
Ukuhlukaniswa okusemthethweni okwenziwa uDiocletian ngo-293 kwabhidlika ngenxa yempi yombango eyalandela kwaze kwaba yi-Edict of Milan ngonyaka ka-313, lapho uConstantine wasempumalanga noLicinius wasentshonalanga bekhipha i-Edict of Milan, benza ubuKristu bube semthethweni, futhi ngokuphumelelayo beqeda iTetrarchy—uhlelo lwababusi abane abahlangene olwawa lwaba umzabalazo phakathi kwamandla amabili amakhulu (uConstantine eNtshonalanga noLicinius eMpumalanga). Ukuhlukaniswa okusemthethweni, okwaletha ukuwa, kumele isikhathi seminyaka engamashumi amabili kusukela ekuhlukanisweni kuya ekuhlukanisweni, futhi kokubili ukuhlukaniswa kwasheshisa ukuwa kohlelo.
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 ngo-64, lapho umlilo omkhulu waseRoma wasetshenziswa nguNero ukushushisa amaKristu, uNero ebasola ngokuba yiwo aqalise lowo mlilo. UNero uphawula ukuqala kokushushiswa futhi ufanekisela ukushushiswa kokugcina kwezinsuku zokugcina. Lokho kushushiswa kokugcina kuqhubeka kuze kube sekupheleni komusa wokuvivinywa, lapho amandla obupapa efika ekupheleni kwawo engenamuntu wokuwasiza. Kanjalo-ke inkathi yokuqala yokushushiswa yaqala ngokushiswa kweRoma, futhi iphela ngokushiswa 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.
“Izimpondo eziyishumi ozibonileyo phezu kwesilo, zona ziyakulizonda isifebe, zilenze incithakalo futhi lize, zidle inyama yaso, zilishise ngomlilo.” IsAmbulo 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 ngonyaka ka-64, lapho umlilo omkhulu waseRoma wasetshenziswa nguNero ukushushisa amaKristu, uNero awamangalela ngokuba yiwo aqala lowo mlilo. Eminyakeni engamakhulu amabili namashumi amahlanu kamuva laphela ngo-313 nge-Edict of Milan. Le “edict” ingukuphela kwesikhathi seminyaka engamashumi amabili esaqala ngokwahlukanisa kukaDiocletian ngokomthetho, futhi yaba futhi ukuphela kweminyaka engamakhulu amabili namashumi amahlanu yaseSmirna eyaqala ngoNero. Leyo minyaka engamakhulu amabili namashumi amahlanu yokushushiswa emelwe yibandla laseSmirna noNero yahlanganisa iminyaka eyishumi yokushushiswa okubi kakhulu kakhulu okwalethwa nguDiocletian. Leyo minyaka eyishumi yokushushiswa yayiyingxenye yokugcina yeminyaka engamashumi amabili kaDiocletian eyaqala ngokwahlukanisa kwakhe umbuso ngokomthetho ngo-293. Kusukela ekuhlukaniseni ngokomthetho kombuso waba empumalanga nasentshonalanga nguDiocletian ngo-293 kwaqala isikhathi seminyaka engamashumi amabili esakhiwa izikhathi ezimbili zeminyaka eyishumi.
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 wahlukanisa ngokomthetho umbuso waba yimpumalanga nentshonalanga, ngaleyo ndlela emelela ngokomfanekiso wesiprofetho ukwahlukana okwafezwa nguConstantine. Ukuhlukana kukaDiocletian kwakuyimpumalanga nentshonalanga, kodwa kwakuhlanganisa ababusi ababili empumalanga nababili entshonalanga. Umbusi oyinhloko oyedwa nombusi ongaphansi oyedwa engxenyeni ngayinye. NgoFebhuwari 23, 303, uDiocletian wakhipha owokuqala kweziningi “izimemezelo” ezimelene namaKristu, ephawula ukuqala koHlupho Olukhulu, (olubizwa futhi ngokuthi uHlupho lukaDiocletian), ukuhlushwa kwamaKristu okwakunzima kakhulu nokwasabalala kakhulu eMbusweni WaseRoma.
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.
Futhi embhalela ingelosi yebandla laseSmirna, uthi: Nakhu okushiwo ngowokuqala nowokugcina, owayefile, wabuye waphila: Ngiyayazi imisebenzi yakho, nosizi, nobumpofu, (kepha ucebile) futhi ngiyakwazi ukuhlambalaza kwalabo abazisho ukuthi bangamaJuda, kanti abayikho, kodwa bayisinagoge likaSathane. Ungesabi nakunye kwalokho oyakukuhlupheka: bheka, uDeveli uyakuphonsa abanye kini etilongweni, ukuze nihlolwe; futhi niyakuba nosizi izinsuku eziyishumi: thembeka kuze kube sekufeni, futhi ngiyakukunika umqhele wokuphila. Onendlebe makezwe lokho okushiwo nguMoya emabandleni; Onqobayo kayikoniwa ukufa kwesibili. IsAmbulo 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.
Ukuhlushwa Okukhulu kwaqhubeka ngaphansi kwabalandela uDiocletian (ikakhulukazi uGalerius) kwaze kwaba ngu-313, lapho kwaphela khona nge-Edict of Milan. UNero uyisibonakaliso se-alpha sokuhlushwa esamfuzisa uDiocletian njengokuhlushwa kwe-omega kwenkathi yesiprofetho emelwe yibandla laseSmirna. Ukuhlushwa kwaphetha ngomshado wezepolitiki nangesivumelwano phakathi kukaConstantine wasempumalanga noLicinius wasentshonalanga. NgoFebhuwari 313, uConstantine noLicinius bahlangana eMilan bakhipha i-Edict of Milan, eyanikeza amaKristu (kanye nabanye) ukubekezelelwa ngokwenkolo kuwo wonke umbuso. Ukuqinisa umfelandawonye wabo wezepolitiki, uLicinius washada noConstantia (udadewabo kaConstantine ongowoyise oyedwa) ngesikhathi salo mhlangano noma cishe ngaso. Lo mshado wawuwumfelandawonye wezepolitiki waseRoma ojwayelekile—uqinisa isivumelwano phakathi kwababusi ababili futhi wasiza ukuzinzisa umbuso okwesikhashana emva kweminyaka yempi yombango. Lo mfelandawonye awuzange uhlale isikhathi eside. Kamuva uConstantine noLicinius balwa bodwa, futhi uConstantine wanqoba uLicinius ngo-324, waba ukuphela kombusi.
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.
Kusukela kuNero kuya kuConstantine kwagcwaliseka inkathi yesiprofetho yaseSmirna yeminyaka engamakhulu amabili namashumi amahlanu, kwathi ngo-313 kwaqala ibandla lasePergamu, ibandla lokuyekethisa, laphela ngebandla laseThiyathira ngo-538. Iminyaka engamakhulu amabili namashumi amahlanu yaseSmirna yayimele isikhathi sokushushiswa, futhi ekupheleni kwaleso sikhathi esiphelele ukushushiswa kukaDiocletian kwagcwalisa “izinsuku eziyishumi” zeSambulo (iminyaka eyishumi), lapho isikhathi esibi kunazo zonke sokushushiswa simelela i-fractal yaso sonke leso sikhathi. Leyo minyaka eyishumi iyi-fractal yeminyaka engamakhulu amabili namashumi amahlanu. Leyo minyaka eyishumi imelela i-omega yokushushiswa kukaNero, futhi ekuphethweni kwayo i-omega yokwehlukaniswa kombuso phakathi kwempumalanga nentshonalanga.
Marriage and Divorce
Umshado Nesehlukaniso
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 ekushisweni kweRoma ngo-64, yaphela eminyakeni engamakhulu amabili namashumi amahlanu kamuva, ngo-313, ngoMthetho waseMilan kanye nomshado wezepolitiki wempumalanga nentshonalanga. Ifrakthali yeminyaka eyishumi yokushushiswa yaqala ngo-303, yaphela ngo-313 ngoMthetho waseMilan kanye nomshado wezepolitiki wempumalanga nentshonalanga. Iminyaka engamashumi amabili eyaqala ngokwehlukaniswa okusemthethweni kwempumalanga nentshonalanga ngo-293 nguDiocletian yaphela ngo-313 ngomshado wezepolitiki wempumalanga nentshonalanga. Isivumelwano somshado sango-313 phakathi kwempumalanga nentshonalanga saphela ngesehlukaniso sango-324, lapho uConstantine ehlula uLicinius wasentshonalanga futhi waba umbusi oyedwa waseRoma. Isehlukaniso esingokwesiprofetho sango-324 safika eminyakeni emithathu emva komthetho wokuqala weSonto wangeSonto ngo-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 eyishumi nesikhombisa kusukela ku-313 kuya ku-330 ikhomba umshado wezombusazwe, nokuphela kokushushiswa okumelwe yiSmirna noNero, kanye nokuqala kwebandla lokuyekethisa elimelwe yiPergamosi. Ukuqala kwePergamosi ngo-313 emshadweni kwalandelwa ukuqala kokushushiswa okwaqala emthethweni wokuqala weSonto ngo-321. Lokho kwalandelwa isehlukaniso esingokwesiprofetho sango-324, esaletha impumalanga nentshonalanga zaba umbuso munye ngaphansi kukaConstantine. Eminyakeni eyisithupha kamuva, ngo-330, ukwahlukana kwaba impumalanga nentshonalanga kwaphindwa ngokwesiprofetho. Iminyaka eyishumi nesikhombisa imelela isikhathi se-alpha sebandla lasePergamosi esasiyoqhubeka kuze kube yilapho ibandla laseThiyathira lifika emlandweni ongokwesiprofetho ngo-538. Leso sikhathi se-alpha sasiyomela umlando we-omega ekupheleni kwesikhathi esisukela ku-330 kuya ku-538. Umlando we-omega wePergamosi umelela isikhathi sika-496, 508, no-533.
Seventeen Years
Iminyaka Eyishumi Nesikhombisa
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 wempi yaseRaphia wabusa “iminyaka eyishumi nesikhombisa,” futhi kwaba khona “iminyaka eyishumi nesikhombisa” phakathi kwempi yaseRaphia nempi yasePanium. Leyo minyaka eyishumi nesikhombisa ihambisana ngokomfanekiso neminyaka eyishumi nesikhombisa kusukela ku-313 kuze kube ngu-330. Iminyaka eyikhulu namashumi amahlanu kaNero yaseSmirna yaholela eminyakeni yokuqala eyishumi nesikhombisa yebandla lasePergamo, futhi ixhumana neminyaka eyikhulu namashumi amahlanu eyaqala emyalweni wesithathu ngo-457BC, okuyisiqalo seminyaka engu-2300 kaDaniyeli isahluko sesishiyagalombili nevesi leshumi nane, futhi okuyisisekelo nensika emaphakathi ye-Adventism. Ofakazi ababili beminyaka eyikhulu namashumi amahlanu bahambisana neminyaka eyikhulu namashumi amahlanu yombuso wesithupha wesiprofetho seBhayibheli owaqala ngo-1776 futhi ophela kulo nyaka ngo-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.”
Amaphayona obu-Adventism awazange ayibone noma ayiqonde iminyaka eyishumi nesikhombisa ka-313 kuya ku-330, ngoba ngo-1844 ayengakakayiqondi ngisho nendaba yeSabatha losuku lwesikhombisa noma usuku lwelanga. Nokho aqaphela iminyaka eyikhulu namashumi amahlanu yevesi leshumi lesAmbulo isahluko sesishiyagalolunye, futhi yaba yisiqalo senkathi eyaholela eminyakeni engamakhulu amathathu namashumi ayisishiyagalolunye nosuku eziyishumi nanhlanu eyaphela ngo-Agasti 11, 1840. Lokho kuqonda kwaveza “ukubonakaliswa okunamandla kwamandla kaNkulunkulu.”
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.
Amaphayona awazange aqaphele inkathi yesibili yeminyaka eyikhulu namashumi amahlanu encwadini yesAmbulo isahluko sesishiyagalolunye. Ukuqonda kwawo okuyisisekelo kumelela isisekelo lapho “ukukhanya okusha” kwesAmbulo isahluko sesishiyagalolunye kwakhelwe khona. Lokho kukhanya kuvulwa “ngokhiye” wempi yaseNineve. Lowo “khiye” wenza umfundi wesiprofetho aqaphele yonke imibuso yesiprofetho seBhayibheli emelwe kuDaniyeli nasesAmbulweni. IBhabhiloni, amaMede namaPheresiya, iGrisi, imibuso yamaSeleucid namaPtolemaic, umbuso kaMohammed, futhi okubaluleke kakhulu, kwandisa ukubonakala kombuso waseRoma ngokukhomba ukuvela nokuwa, hhayi kweRoma kuphela, kodwa nemibuso yaseRoma yasempumalanga neyasentshonalanga, kanye ne-United States (umprofethi wamanga), ubupapa (isilo) neZizwe Ezihlangene (udrako). Konke ukuvela nokuwa kwale mibuso kufakaza ngeminyakazo kadrako, yesilo, nomprofethi wamanga, okuyiyona ekugcineni eletha umhlaba e-Armagedoni. Leyo minyakazo imelwe ngaphakathi kwamavesi ayisithupha okugcina kaDaniyeli isahluko seshumi nanye, futhi ukuqala kwaleyo minyakazo kumelwe emlandweni ofihlekile wevesi lamashumi 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.
Impi yaseNineve inikeza iphuzu lesethenjwa lesiprofetho lokuvumelanisa ubufakazi bombuso waseRoma, imibuso yaseRoma yasempumalanga neyasentshonalanga, kanye neRoma yobupapa, ohlwini lwezehlakalo zesikhathi sokuphela. Ngakho-ke, impi yaseNineve iyisihluthulelo esiveza ngokuphelele ubufakazi obuhlukahlukene besiprofetho ngoRoma, futhi ngokwevesi leshumi nane likaDaniyeli ishumi nanye, yiRoma emisa umbono. Isihluthulelo esihlanganisa leyo migqa ndawonye yimpimpi yaseNineve.
We will begin to bring together the previous five articles addressing the woes of Revelation nine in our next article.
Esihlokweni sethu esilandelayo sizoqala ukuhlanganisa ndawonye izihloko ezinhlanu ezedlule ezikhuluma ngezinsizi zesAmbulo isahluko sesishiyagalolunye.