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# The Hidden History of Verse Forty - Number Eighteen

Skrivena povijest četrdesetoga retka - broja osamnaest

The Second Woe - Part Five

Drugo jao – peti dio

Author

Jeff Pippenger

Published

July 15, 2026

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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.

„ključ” koji predstavlja bitku kod Ninive u devetom poglavlju Otkrivenja ispunio se kroz povijest koja je proizvela prekretnicu, što je, dakako, upravo ono što ključ čini. Moja je tvrdnja da bitka kod Ninive nije bila samo povijesni ključ koji označava uspon islama, nego da je također i proročki ključ. Proročka dinamika te bitke dovodi sve linije kraljevstava biblijskog proroštva, kako su izložene u Danielu i Otkrivenju, u usklađenost s jedanaestim poglavljem Daniela. Time omogućuje da sva ta kraljevstva svjedoče o posljednjih šest redaka Daniela jedanaest, i što je još važnije — da otpečate izvanjsku skrivenu povijest četrdesetog retka.

> 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.

> I dat ću ti ključeve kraljevstva nebeskoga; i što god svežeš na zemlji, bit će svezano na nebesima; i što god odriješiš na zemlji, bit će odriješeno na nebesima. Matej 16,19.

## The Release and Rise of the Kingdom of Mohammed

Oslobađanje i uspon Muhamedova kraljevstva

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.

Bitka kod Ninive 627. godine označila je početak posljednjih deset godina perzijske moći, koja je bila poražena lukavstvom Rima, praćenim maglom Božje providnosti. Ona je označila prekretnicu u kojoj su se počele uzdizati islamske horde Muhameda. Bitka je uklonila ograničenje koje je postojalo, ograničenje koje bi u teoriji ostalo da su i Rim i Perzija zadržali svoju snagu. Nijedno nije.

## Restraint and Release

Obuzdavanje i otpuštanje

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.

U proročkom prikazu islama nalazimo obuzdavanje i oslobađanje islama već pri samom prvom uvođenju u Pismo, kada je Sara uvjerila Abrahama da obuzda Hagaru i Jišmaela.

> 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.

> I Saraja reče Abramu: Nepravda moja neka bude na tebi. Dadoh svoju sluškinju u tvoje naručje; a kad je vidjela da je zatrudnjela, postah prezrena u njezinim očima. Neka Gospodin sudi između mene i tebe. A Abram reče Saraji: Evo, tvoja je sluškinja u tvojoj ruci; učini s njom što je po tvojoj volji. I kad Saraja strogo postupi s njom, ona pobjegne od lica njezina. Postanak 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.

Čak i prije toga događaja, razlog zbog kojega je Hagara uvedena u proročki narativ jest taj što je Gospodin „spriječio“ Saru da rodi dijete.

> 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.

> A Saraja, Abramova žena, ne rodi mu djece; a imala je sluškinju, Egipćanku, kojoj bijaše ime Hagara. I reče Saraja Abramu: Evo sada, Gospod me spriječio da rađam; molim te, uđi k mojoj sluškinji; možda ću po njoj dobiti djece. I Abram posluša glas Sarajin. Postanak 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.

„Ključ” iz devetog poglavlja Otkrivenja, koji je bio dan Muhamedu i koji se potom ispunio bitkom kod Ninive, predstavlja uklanjanje „zadrške” nad islamom u bilo kojoj točki proročke povijesti.

> “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.

> „Anđeli zadržavaju četiri vjetra, prikazana kao razjareni konj koji se nastoji otrgnuti i jurnuti preko lica cijele zemlje, noseći na svom putu razaranje i smrt.“ Manuscript Releases, svezak 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.

„Uspon i pad“ Muhamedova kraljevstva ne prikazuje se toliko kao uspon i pad, koliko kao „oslobađanje“ i „obuzdavanje“. Kada se islam proročki oslobađa, to je oslobađanje predočeno bitkom kod Ninive.

## Only the Woes

Samo Jaojini

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.

Od sedam trublja, jedino trublje jao islama obuhvaćaju povijest kao postojanu silu od trenutka kada su prvi put uvedena u proročku povijest pa sve do završetka vremena milosti. Prva četiri trublja, koja su donijela kaznu nad zapadnim Rimom, predstavljala su Odoakra, Genserika, Atilu Huna i Alarika, te su tako predočavala četiri providnosne sudske sile u posljednjim danima, ali njihov suvremeni pandan nije izravni potomak tih četiriju drevnih sila. Nije tako s trubljima jao. Jednom kada islam uđe u povijest, on nastavlja neprekinutu liniju puštanja i obuzdavanja sve dok ne bude potpuno pušten na završetku vremena milosti. Kod trublja jao „ključ” ‘puštanja’ obilježen je bitkom kod Ninive.

## Nicomedia and July 27, 1299

Nikomidija i 27. srpnja 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.

Pioniri su ispravno utvrdili 27. srpnja 1299. kao početak sto pedeset godina koje su završile 27. srpnja 1449., što je pak započelo tristo devedeset i jednu godinu i petnaest dana koji su završili 11. kolovoza 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.

U prethodnom smo članku utvrdili opsadu od 1333. do 1337. godine koju je nad Nikomedijom poduzeo sultan Orhan Gazi (sin Osmana I., utemeljitelja Osmanskoga bejlika), kada je stavio pod opsadu važan bizantski grad Nikomediju. Ta je opsada završnica ratovanja protiv Nikomedije koje je započelo s njegovim ocem Osmanom. Sto pedeset godina iz Otkrivenja 9,10 započelo je 27. srpnja 1299., i budući da je to početak jednoga proročanstva, valja zapaziti povijest povezanu s tim početnim datumom. Osman I. (utemeljitelj osmanske dinastije) bio je otac sultana Orhana Gazija, koji je 27. srpnja 1299. ostvario značajnu ranu pobjedu protiv Bizantskoga Carstva u Bitki kod Bafeja, koja se odigrala na području Nikomedije, u blizini grada Nikomedije, vrlo važnoga prijestolnog grada u rimskoj i ranoj bizantskoj povijesti.

## Father and Son

Otac i Sin

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.

Dana 27. srpnja 1299. Osmanove su snage porazile bizantsku vojsku pod vodstvom mjesnoga upravitelja. Ta se bitka smatra jednim od prvih većih samostalnih Osmanovih vojnih uspjeha nakon što je započeo učvršćivati vlast u Bitiniji (sjeverozapadna Anadolija). Ona je označila važan korak u prijelazu od maloga turskog bejlika (plemenske kneževine) prema rastućoj sili koja će naposljetku izazvati i osvojiti bizantska područja. Taj datum označuje početak razdoblja rasta islama koje je konačno dovelo do uspostave Osmanskoga Carstva pri padu Konstantinopola 1453. godine. Osman je koristio gazijske ratnike (granične pljačkaše s islamskim poticajem), i tada je započelo oblikovanje gazijskih graničnih ratnika u ustrojeniju vojsku koja se postupno razvijala od Osmana, a zatim i preko njegova sina Orhana. Među drugim važnim sastavnicama Osmanove baštine jest i to što je omogućila islamu da zadrži posjede, za razliku od ratovanja gazijskih ratnika, čija im je neorganizirana taktika brzih napada i povlačenja ostavljala samo plijen njihovih pobjeda, ali nikada nikakvo područje.

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.

Dana 27. srpnja 1299. Osman je započeo vojni pohod na području Nikomedije, a trideset i četiri godine poslije njegov je sin započeo četverogodišnju opsadu glavnog grada, Nikomedije. Otac na početku, a sin na završetku. Rat započinje protiv područja prikazanoga kao Nikomedija i završava osvajanjem Nikomedije, glavnog grada toga područja, Nikomedije. Od 1299. do 1337. proteže se razdoblje od trideset i osam godina, a proročki broj „trideset i osam“ simbolizira ustajanje.

> 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.

> Sada ustanite, rekoh, i prijeđite preko potoka Zereda. I prijeđosmo preko potoka Zereda. A vrijeme u kojemu smo išli od Kadeš-Barnee, dok ne prijeđosmo preko potoka Zereda, bilo je trideset i osam godina; dok sav naraštaj ratnika nije nestao isred tabora, kao što im se Gospod zakleo. Ponovljeni zakon 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.

Sto pedeset godina od 27. srpnja 1299. do 27. srpnja 1449. predstavlja razdoblje koje je dovelo do uspostave Osmanskoga Carstva drugoga jao iz devetoga poglavlja Otkrivenja. Trideset i osam godina postupnoga osvajanja Nikomedije započelo je s ocem (Osmanom), a završilo s njegovim sinom (Orphanom). To razdoblje prikazuje prvi korak postupnoga uzdizanja plemenske kneževine do carstva.

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.

Sto pedeset godina od 27. srpnja 1299. do 27. srpnja 1449. uključuje četverogodišnju opsadu koja označava svršetak trideset i osam godina. Početak osvajanja Nikomedije započeo je otac Osman, a dovršetak je ostvaren četverogodišnjom opsadom od 1333. do 1337.; opsadom koju je proveo Osmanov sin.

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.

Kada je sto pedeset godina završilo 27. srpnja 1449., bizantski car Konstantin Jedanaesti, odnosno posljednji Konstantin istočnoga Rima, zatražio je dopuštenje od Turaka da preuzme prijestolje. Od toga datuma do osvajanja Konstantinopola bile su četiri godine. Te četiri godine završile su opsadom Konstantinopola, a Konstantin posljednji poginuo je u opsadi. Uspon islama prikazan je prvih trideset i osam godina proročanstva od sto pedeset godina, koje je kulminiralo četverogodišnjom opsadom. Kada je sto pedeset godina završilo, islam se bio uzdigao do točke na kojoj je istočni Rim bio ponižen vlašću koju su Turci tada posjedovali. Od poniženja 27. srpnja 1449. četiri su godine vodile do pada istočnoga Rima, kada je Konstantinopol bio osvojen opsadom. Kraj prvih trideset i osam godina označen je opsadom, a uspostava Osmanskoga Carstva označena je opsadom.

## 38 and 40

38 i 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.

Broj trideset i osam kao simbol iznosi Mojsije u Ponovljenom zakonu, predstavljajući posljednjih trideset i osam godina osude u okviru četrdeset godina lutanja pustinjom. Stoga broj trideset i osam, kao simbol, posjeduje povezanost s brojem četrdeset. Osman je 27. srpnja 1299. zauzeo područje Nikomedije, a trideset i osam godina kasnije njegov je sin zauzeo glavni grad toga područja. I područje i glavni grad zvali su se Nikomedija. Povjesničari ovu bitku prepoznaju kao prvi od „dva“ koraka koji označavaju sam početak uzdizanja Osmanskoga Carstva. Drugi korak koji povijest prepoznaje jest bitka za Niceju 1301. Ondje je otac Osman zauzeo područje zvano Niceja, a 1331., trideset godina kasnije, njegov je sin zauzeo glavni grad, nazvan Niceja, nekadašnji rimski glavni grad.

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.

U odnosu na 1299. godinu i bitku kod Nikomedije, kao na prvi od dvaju koraka, drugi je korak uslijedio dvije godine kasnije, 1301. godine. Godina 1299. simbol je broja trideset i osam, a dvije godine kasnije (četrdeset), otac osvaja područje Niceje. Odnos trideset i osam i četrdeset iz drevnoga Izraela, koji ustaje da bi zauzeo obećanu zemlju, prikazan je u 27. srpnja 1299. i 1301. godini. Ta prva dva koraka uspona islama označena su vojnim pohodima koji započinju time što otac osvaja područje, a sin na kraju osvaja glavni grad toga područja. Kada su ta dva glavna grada pala, pala su nakon opsade. Oba su glavna grada u neko vrijeme bila prijestolnice istočnoga Rima.

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.

Dana 27. srpnja 1299. i 1301. dolaze do svojega završetka 11. kolovoza 1840., što predstavlja povijest 1838. godine, kada je Litch prvi put objavio svoje gledište i predviđanje o proročanstvu od tristo devedeset i jedne godine i petnaest dana, koje će se naposljetku ispuniti 11. kolovoza 1840. Dva koraka podizanja za milerite bile su godine 1838. i 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.

> „Godine 1840. još jedno izvanredno ispunjenje proročanstva pobudilo je široko zanimanje. Dvije godine prije toga, Josiah Litch, jedan od vodećih propovjednika drugog dolaska, objavio je tumačenje Otkrivenja 9, predviđajući pad Osmanskoga Carstva. Prema njegovim izračunima, ta je sila trebala biti oborena „1840. godine po Kr., negdje tijekom mjeseca kolovoza“; a samo nekoliko dana prije njegova ostvarenja napisao je: „Ako se dopusti da je prvo razdoblje od 150 godina bilo točno ispunjeno prije nego što je Deacozes uz dopuštenje Turaka stupio na prijestolje, i da je 391 godina i petnaest dana započelo na kraju prvog razdoblja, ono će završiti 11. kolovoza 1840., kada se može očekivati da će osmanska vlast u Carigradu biti slomljena. A vjerujem da će se pokazati da je tako.“ —Josiah Litch, u Signs of the Times, and Expositor of Prophecy, 1. kolovoza 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.

> „Upravo u određeno vrijeme Turska je, preko svojih veleposlanika, prihvatila zaštitu savezničkih sila Europe i tako se stavila pod nadzor kršćanskih naroda. Taj je događaj točno ispunio proročanstvo. Kad se to doznalo, mnoštvo se uvjerilo u ispravnost načela proročkog tumačenja koja su prihvatili Miller i njegovi suradnici, a adventnom je pokretu dan čudesan poticaj. Ljudi od učenosti i ugleda pridružili su se Milleru, kako u propovijedanju tako i u objavljivanju njegovih gledišta, i od 1840. do 1844. djelo se brzo širilo.” Velika borba, 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.

Litchovo predviđanje iz ’38. i njegovo ispravljeno viđenje iz ’40. uključuju njegovu završnu izjavu, koju je napisao 1. kolovoza, deset dana prije ispravljenog predviđanja. Ispunjenje toga predviđanja bilo je ono što je uvjerilo svijet u ispravnu metodologiju biblijskog proroštva. Trideset i osam godina koje su obilježile podizanje drevnog Izraela uključivale su dvije godine od prijelaza preko Crvenoga mora do prve pobune u Kadešu.

> 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.

> Jer svi oni ljudi koji su vidjeli moju slavu i moja čudesa što sam ih učinio u Egiptu i u pustinji, i koji su me sada iskušavali ovih deset puta te nisu poslušali moj glas, zacijelo neće vidjeti zemlju za koju sam se zakleo njihovim ocima; niti će je vidjeti ijedan od onih koji su me razdražili. Brojevi 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.

Ta je pobuna prepoznata kao posljednja od deset kušnji. Dvogodišnje razdoblje kušanja od deset kušnji, pridodano trideset i osam godina u pustinji, predoznačivalo je 1838. i 1840., a 1840. sadržavala je razdoblje od deset dana.

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.

A polazište uspona islama s Osmanom 27. srpnja 1299. započinje razdoblje od trideset i osam godina koje završava četverogodišnjom opsadom 1337. godine. Dana 27. srpnja 1299. učinjen je prvi od dvaju koraka koje povjesničari prepoznaju kao polazište uspona Osmanskoga Carstva, a drugi je korak bio 1301. godine. Ta dva koraka bitaka kod Nikomedije i Niceje 1299. i 1301. godine predoznačuju 1838. i 1840. godinu. Početak proročanstva oslikava svršetak.

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.

Nikomidija i Niceja obje su privremeno služile kao prijestolnice istočnoga Rima u svojim povijesnim razdobljima. Naravno, Konstantinopol je naposljetku postao istočna prijestolnica 330. godine i to ostao sve do 1453. Nikomidija i Niceja predoznačuju pad Konstantinopola; sve su pale pod islamskim opsadama koje su označile završetak pohoda u kojem je islam najprije preuzeo nadzor nad teritorijem, a potom i nad prijestolnim gradom.

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.

Prva opsada od četiri godine, od 1333. do 1337., predstavlja četiri godine od 1449. do 1453., kada je proročanstvo završilo. Tri stotine devedeset i jednu godinu i petnaest dana poslije islam je obuzdan dok se mileriti „uzdižu“ pod proročkom silom predstavljenom u obilježjima „trideset osam i četrdeset“, kako je prikazano u alfa-povijesti povijesti 27. srpnja 1299. i 27. srpnja 1449. Uzdižuće djelovanje islama i uzdizanje Božjih glasnika posljednjih dana predstavljeno je brojčanim simbolom koji je izgrađen na brojčanom odnosu 38 i 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.

U Ezekielu trideset i sedam islam je poruka istočnog vjetra koji se udahnjuje na mrtve suhe kosti da bi one ustale kao silna vojska. Kad Ezekielova poruka stigne, započinje ustajanje, kao što je bilo u milleritskoj povijesti 1838. i 1840. godine. Ta je poruka stigla 11. rujna, a pri uskoro dolazećem nedjeljnom zakonu te kosti ustaju kao silna vojska. Podizanje Božje vojske kao pobjedničke crkve u posljednjim danima predočeno je tipom iz 1838. i 1840. godine. Razdoblje od 11. rujna do nedjeljnog zakona bilo je predočeno tipom od 1840. do 1844. godine, ali ono također predočava razdoblje od 31. prosinca 2023. do vatrenih kugli Nashvillea.

## Eastern Rome

Istočni Rim

From the division of the empire by Constantine the first (the Great), unto the last Constantine represents the prophetic history of eastern Rome. The prophetic period is therefore marked by a prophetic or symbolic father and a son, as represented by their name, though there was no direct blood descent between Constantine the Great and Constantine the eleventh. The first and last Constantine are also represented prophetically as alpha and omega symbols, and the father (alpha) chose Constantinople as the capital, and the son (omega) died in the siege when Constantinople ceased to be the capital. The prophetic period of eastern Rome is marked by the first and last Constantine. The period of 150 years that began on July 27, 1299 includes a 38 year period and ends with a 4 year siege. That siege typified 1449 to 1453. The campaign of Nicomedia began with a territory being conquered and ended with the capital of the territory being conquered. As with the first and last Constantine, the conquering of Nicomedia began with a father (the first) and ended with a son (the last).

Od podjele carstva od strane prvoga Konstantina (Velikoga) pa do posljednjega Konstantina proteže se proročka povijest istočnoga Rima. Proročko je razdoblje stoga obilježeno proročkim ili simboličkim ocem i sinom, kako je prikazano njihovim imenom, premda nije bilo izravnoga krvnog podrijetla između Konstantina Velikoga i Konstantina jedanaestoga. Prvi i posljednji Konstantin također su proročki prikazani kao simboli alfe i omege, a otac (alfa) izabrao je Konstantinopol kao prijestolnicu, dok je sin (omega) poginuo u opsadi kada je Konstantinopol prestao biti prijestolnicom. Proročko razdoblje istočnoga Rima obilježeno je prvim i posljednjim Konstantinom. Razdoblje od 150 godina koje je započelo 27. srpnja 1299. uključuje razdoblje od 38 godina i završava četverogodišnjom opsadom. Ta je opsada bila predslika razdoblja od 1449. do 1453. Pohod na Nikomediju započeo je osvajanjem jednoga područja, a završio osvajanjem prijestolnice toga područja. Kao i s prvim i posljednjim Konstantinom, osvajanje Nikomedije započelo je s ocem (prvim), a završilo sa sinom (posljednjim).

## Four years

Četiri godine

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.

Četverogodišnja opsada u početnom razdoblju od sto pedeset godina koje je vodilo do četiriju godina od poniženja Konstantina posljednjega 1449. pa do 1453., kada je Carigrad bio opkoljen i pao. Vremensko proročanstvo drugoga jaoa, koje predstavlja tristo devedeset i jednu godinu i petnaest dana, započelo je 27. srpnja 1449. i završilo 11. kolovoza 1840. Taj datum označava početak četverogodišnjega razdoblja koje je sestra White nazvala slavnim očitovanjem Božje sile.

> “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.

> „Anđeo koji se pridružuje naviještanju poruke trećega anđela treba obasjati svu zemlju svojom slavom. Ovdje se unaprijed naviješta djelo svjetskih razmjera i neobične sile. Adventni pokret od 1840. do 1844. bio je slavno očitovanje Božje sile; poruka prvoga anđela bila je odnesena do svake misionarske postaje u svijetu, a u nekim je zemljama postojao najveći vjerski interes kakav je u ijednoj zemlji viđen još od Reformacije šesnaestoga stoljeća; ali sve to treba biti nadmašeno silnim pokretom pod posljednjim upozorenjem trećega anđela.” Velika borba, 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.

Islam je bio obuzdan 11. kolovoza 1840. i uslijedilo je četverogodišnje razdoblje koje se podudara i s izlijevanjem Duha Svetoga na Pedesetnicu i sa silaskom moćnoga anđela iz Otkrivenja osamnaest, kada je islam trećega jaoa 11. rujna pogodio „velike zgrade” New Yorka. 11. rujna označava početak vremena pečaćenja sto četrdeset i četiri tisuće. Pečaćenje je vremensko razdoblje, a završetak razdoblja pečaćenja posjeduje obilježja početka toga razdoblja. Kada je Krist sišao 11. rujna, predoznačio je Mihaelov silazak da uskrsne dva svjedoka 31. prosinca 2023., kada je započelo završno razdoblje pečaćenja.

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.”

Ključ, koji predstavlja bitku za Ninivu, predočuje različita oslobađanja islama, koja su dovela do pada istočnog Rima do 1453. godine. Unutar sto pedeset godina „pet mjeseci” iz desetoga retka, i početak i svršetak obuhvaćaju razdoblje od četiri godine. Ta dva četverogodišnja razdoblja povezana su sa završetkom tristo devedeset i jedne godine i petnaest dana, koji su označili četverogodišnje razdoblje od 1840. do 1844., kada će Krist obasjati „svu zemlju svojom slavom”. Godine 1844. proročko se vrijeme prestalo primjenjivati, jer vremena više neće biti „više ne će biti”.

> 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.

> I zakle se Onim koji živi u vijeke vjekova, koji stvori nebo i što je u njemu, i zemlju i što je na njoj, i more i što je u njemu, da vremena više neće biti. Otkrivenje 10,6.

## 1333 to 1337, 1449 to 1453, 1840 to 1844

1333 do 1337, 1449 do 1453, 1840 do 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.

Te tri linije četverogodišnjih razdoblja podudaraju se s vremenom zapečaćenja od 11. rujna do nedjeljnog zakona, a također se podudaraju i s fraktalom od 11. rujna do nedjeljnog zakona koji je prikazan od 31. prosinca 2023. do trenutka kada islam ponovno bude pušten da isporuči vatrene kugle Nashvillea.

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.”

Proročki fraktal od 31. prosinca 2023. do vatrenih kugli u Nashvilleu bio je predoznačen trima četverogodišnjim proročkim razdobljima koja su sva usklađena s vremenom zapečaćenja od 11. rujna do nedjeljnog zakona. Tako četiri svjedoka prepoznaju povijest od 31. prosinca 2023. do napada na Nashville, a bitka za Ninivu bila je „ključ” za svakoga od tih svjedoka. 1333., 1449., 1840. i 11. rujna bili su svi prekretnice — „ključevi”.

> “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.

> „Iz povijesti prošlosti valja izvući pouke; i pozornost se na njih usmjerava kako bi svi razumjeli da Bog i sada djeluje po istim načelima po kojima je oduvijek djelovao. Njegova se ruka vidi u Njegovu djelu i među narodima i sada, isto onako kao što se vidjela oduvijek otkako je evanđelje prvi put bilo naviješteno Adamu u Edenu.״

> “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.

> „Postoje razdoblja koja predstavljaju prekretnice u povijesti naroda i Crkve. U Božjoj providnosti, kada nastupe ove različite krize, daje se svjetlo za to vrijeme. Ako se ono primi, dolazi do duhovnog napretka; ako se odbaci, slijede duhovno opadanje i brodolom. Gospodin je u svojoj Riječi razotkrio prodorno djelo evanđelja kako se ono odvijalo u prošlosti i kako će se odvijati u budućnosti, sve do završnog sukoba, kada će sotonska oruđa učiniti svoj posljednji zadivljujući pokret.“ Bible Echo, 26. kolovoza 1895.

## Nicomedia

Nikomidija

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.

Nakon što je 284. postao car, Dioklecijan je 293. odabrao Nikomediju za istočnu prijestolnicu Rimskoga Carstva kada je pravno podijelio carstvo na Istok i Zapad, uspostavivši sustav tetrarhije. Nikomedija je nekoliko desetljeća služila kao glavno upravno i vojno središte na Istoku. Konstantin Veliki koristio ju je kao uporište prije nego što je odlučio sagraditi novu prijestolnicu u obližnjem Bizantu (kojemu je 330. promijenio ime u Konstantinopol). I nakon što je Konstantinopol postao glavna prijestolnica, Nikomedija je ostala veliko regionalno središte, strateški smješteno na istočnoj obali Mramornoga mora. Stoga, premda nije bila trajna prijestolnica poput Rima ili Konstantinopola, Nikomedija je bila službeno određena kao istočna prijestolnica tijekom ključnoga prijelaznog razdoblja rimske povijesti. Na početku stotinu i pedeset godina biva osvojena jedna prijestolnica istočnoga Rima, a na kraju biva osvojena jedna prijestolnica istočnoga Rima. Oba osvajanja uključivala su opsadu.

## Diocletian

Dioklecijan

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’.

Car Dioklecijan službeno je učinio Nikomediju istočnom prijestolnicom Rimskoga Carstva kada je 293. godine uspostavio sustav tetrarhije. Sustav tetrarhije sastojao se od zapadne i istočne podjele carstva; i istok i zapad imali su po jednoga starijeg cara (Augusti) i jednoga mlađeg cara (Caesar), čime se ostvarivao broj četiri koji je sadržan u samoj riječi „tetrarhija“.

## Alpha and Omega

Alfa i 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.

Dioklecijan je omega-simbol crkve u Smirni, a Neron je alfa-simbol. Konstantin Veliki je alfa-simbol crkve u Pergamu, a Justinijan je omega-simbol.

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.

„Pravna“ podjela Rima na istok i zapad (koja nije potrajala) izvršena je pod Dioklecijanom, a proročka podjela Rima na istok i zapad izvršena je pod Konstantinom. Tijekom povijesti druge simboličke crkve progonstva, predstavljene Smirnom, Rim je pravno bio podijeljen na istok i zapad, a u povijesti treće simboličke crkve kompromisa, predstavljene Pergamom, Rim je proročki bio podijeljen na istok i zapad. Godina 293. bila je alfa, a 330. omega, i 11. svibnja 330. Konstantin Veliki posvetio je Konstantinopol kao prijestolnicu Carstva.

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.

Pravna podjela koju je Dioklecijan uspostavio 293. raspala se kroz građanski rat koji je uslijedio i trajao sve do Milanskog edikta godine 313., kada su Konstantin na istoku i Licinije na zapadu izdali Milanski edikt, ozakonivši kršćanstvo i djelotvorno okončavši Tetrarhiju — sustav četvorice usklađenih vladara koji se urušio u borbu između dviju glavnih sila (Konstantin na Zapadu i Licinije na Istoku). Ta pravna podjela, koja je uvela slom, predstavlja dvadesetogodišnje razdoblje od podjele do podjele, a obje su podjele izazvale slom sustava.

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.

Crkva u Smirni započela je s Neronom 64. godine, kada je Neron veliki požar Rima iskoristio za progon kršćana, koje je optužio da su izazvali požar. Neron označava početak progonstva i predstavlja predsliku završnoga progonstva posljednjih dana. To završno progonstvo traje sve do svršetka vremena milosti, kada papinska vlast dolazi svome kraju, a da nema nikoga tko bi joj pomogao. Tako je prvo razdoblje progonstva započelo spaljivanjem Rima i završava spaljivanjem Rima.

> 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.

> I deset rogova što ih vidje na Zvijeri, oni će omrznuti bludnicu, i opustošit će je i ogoliti, i jest će njezino meso, i spaliti je ognjem. Otkrivenje 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.

Smyrnska crkva započela je s Neronom 64. godine, kada je veliki požar Rima Neron iskoristio za progon kršćana, koje je optužio da su podmetnuli požar. Dvjesto pedeset godina poslije završila je 313. godine Milanskim ediktom. Taj „edikt“ označuje završetak dvadesetogodišnjega razdoblja koje je započelo Dioklecijanovom zakonskom podjelom, a ujedno je bio i kraj dvjesto pedeset godina Smirne koje su započele s Neronom. Dvjesto pedeset godina progonstva, prikazanih crkvom Smirne i Neronom, uključivalo je deset godina najgorega progona, prouzročenoga Dioklecijanom. Tih deset godina progonstva bila su druga polovica dvadeset godina Dioklecijanova razdoblja koje je započelo njegovom zakonskom podjelom Carstva 293. godine. Od zakonske podjele na istok i zapad koju je proveo Dioklecijan 293. godine započelo je dvadesetogodišnje razdoblje sastavljeno od dvaju desetogodišnjih razdoblja.

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.

Dioklecijan je pravno podijelio Carstvo na istok i zapad, time predoznačujući proročku podjelu koju je izvršio Konstantin. Dioklecijanova je podjela bila na istok i zapad, ali se sastojala od dvojice vladara na istoku i dvojice vladara na zapadu. Po jedan glavni i jedan sporedni vladar za svako područje. Dana 23. veljače 303. Dioklecijan je izdao prvi od nekoliko „edikata“ protiv kršćana, čime je označen početak Velikoga progona (nazivanoga i Dioklecijanovim progonom), najtežega i najraširenijega progona kršćana u Rimskome Carstvu.

> 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.

> I anđelu crkve u Smirni napiši: Ovo govori Prvi i Posljednji, koji bijaše mrtav i oživje: Znam tvoja djela, i nevolju, i siromaštvo, (ali bogat si) i znam hulu onih koji za sebe govore da su Židovi, a nisu, nego su sinagoga Sotonina. Ne boj se ničega od onoga što ćeš pretrpjeti: evo, đavao će neke od vas baciti u tamnicu, da budete iskušani; i imat ćete nevolju deset dana: budi vjeran do smrti, i dat ću ti vijenac života. Tko ima uho, neka čuje što Duh govori crkvama; Onomu koji pobijedi neće nauditi druga smrt. Otkrivenje 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.

Veliki progon nastavio se pod Dioklecijanovim nasljednicima (osobito Galerijem) sve do 313. godine, kada je okončan Milanskim ediktom. Neron je alfa-simbol progonstva koje je predoznačavalo Dioklecijana kao omega-progonstvo proročkoga razdoblja predstavljenoga crkvom u Smirni. Progonstvo je završilo političkim brakom i ugovorom između Konstantina s Istoka i Licinija sa Zapada. U veljači 313. Konstantin i Licinije sastali su se u Milanu i izdali Milanski edikt, kojim je kršćanima (i drugima) širom Carstva zajamčena vjerska snošljivost. Kako bi učvrstio svoj politički savez, Licinije se tijekom ili približno u vrijeme toga sastanka oženio Konstantijom (Konstantinovom polusestrom). Taj je brak bio klasičan rimski politički savez — zapečatio je sporazum između dvojice careva i privremeno pomogao stabilizirati Carstvo nakon godina građanskoga rata. Savez nije dugo potrajao. Konstantin i Licinije poslije su zaratili jedan protiv drugoga, a Konstantin je 324. porazio Licinija i postao jedinim vladarom.

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.

Od Nerona do Konstantina ispunilo se proročko razdoblje Smirne od dvjesto pedeset godina, a 313. godine započela je crkva Pergama, crkva kompromisa, završavajući s crkvom Tijatire 538. godine. Dvjesto pedeset godina Smirne predstavljalo je razdoblje progonstva, a pri završetku toga sveukupnog razdoblja Dioklecijanovo progonstvo ispunilo je „deset dana” (deset godina) iz Otkrivenja, pri čemu najgore razdoblje progonstva predstavlja fraktal sveukupnog razdoblja. Tih deset godina fraktal je dvjesto pedeset godina. Tih deset godina predstavljaju omegu Neronova progonstva, a na njihovu završetku omegu podjele Carstva na istok i zapad.

## Marriage and Divorce

Brak i razvod

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.

Smirna je započela spaljivanjem Rima 64. godine i završila dvjesto pedeset godina kasnije, 313. godine, Milanskim ediktom i političkim brakom istoka i zapada. Desetogodišnji fraktal progonstva započeo je 303. godine i završio 313. godine Milanskim ediktom i političkim brakom istoka i zapada. Dvadeset godina koje su započele zakonskom podjelom istoka i zapada 293. godine od strane Dioklecijana završile su 313. godine političkim brakom istoka i zapada. Bračni ugovor iz 313. godine između istoka i zapada završio je razvodom 324. godine, kada je Konstantin porazio Licinija sa zapada i postao jedini vladar Rima. Proročanski razvod iz 324. godine uslijedio je tri godine nakon prvoga zakona o nedjelji 321. godine.

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.

Sedamnaest godina od 313. do 330. označava politički brak, kraj progonstva koje predstavljaju Smirna i Neron te početak crkve kompromisa koju predstavlja Pergam. Početak Pergama 313. godine, pri sklapanju braka, bio je praćen početkom progonstva koje je započelo prvim zakonom o nedjelji 321. godine. Nakon toga uslijedio je proročki razvod 324. godine, koji je istok i zapad doveo u jedno carstvo pod Konstantinom. Šest godina poslije, 330. godine, podjela na istok i zapad proročki je ponovljena. Tih sedamnaest godina predstavlja alfa-razdoblje crkve Pergama, koje će se nastaviti sve dok crkva Tijatire ne stupi u proročku povijest 538. godine. To bi alfa-razdoblje predstavljalo omega-povijest na kraju razdoblja od 330. do 538. godine. Omega-povijest Pergama predstavlja razdoblje godina 496., 508. i 533.

## Seventeen Years

Sedamnaest godina

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.

Ptolemej iz bitke kod Rafije vladao je „sedamnaest godina“, a između bitke kod Rafije i bitke kod Panija bilo je „sedamnaest godina“. Tih se sedamnaest godina simbolično podudara sa sedamnaest godina od 313. do 330. Neronovih dvjesto pedeset godina Smirne dovelo je do prvih sedamnaest godina crkve u Pergamu te se povezuje s dvjesto pedeset godina koje su započele pri trećem dekretu 457. pr. Kr., polazišnoj točki 2300 godina iz Daniela osmog poglavlja i četrnaestog retka, što je temelj i središnji stup adventizma. Dva svjedoka od dvjesto pedeset godina podudaraju se s dvjesto pedeset godina šestoga kraljevstva biblijskog proročanstva, koje je započelo 1776. i završava ove godine, 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.”

Pioniri adventizma nisu vidjeli niti razumjeli sedamnaest godina od 313. do 330., jer 1844. još nisu razumjeli ni pitanje subote sedmoga dana ni dan sunca. Međutim, prepoznali su sto pedeset godina iz desetoga retka devetoga poglavlja Otkrivenja, i ono je postalo polazištem razdoblja koje je vodilo do tristo devedeset i jedne godine i petnaest dana, što je završilo 11. kolovoza 1840. To razumijevanje proizvelo je moćnu „manifestaciju Božje sile“.

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.

Pioniri nisu prepoznali drugo razdoblje od sto pedeset godina u devetom poglavlju Otkrivenja. Njihovo temeljno razumijevanje predstavlja platformu na kojoj je izgrađeno „novo svjetlo” devetoga poglavlja Otkrivenja. To se svjetlo otvara „ključem” bitke kod Ninive. Taj „ključ” omogućuje proučavatelju proročanstva prepoznati sva kraljevstva biblijskoga proroštva prikazana u Danielu i Otkrivenju. Babilon, Medo-Perziju, Grčku, seleukidsko i ptolemejsko carstvo, Muhamedovo kraljevstvo, a još značajnije, uvećava Rimsko Carstvo time što prepoznaje uspon i pad ne samo Rima, nego i kraljevstava istočnoga i zapadnoga Rima, kao i Sjedinjenih Američkih Država (lažnog proroka), papinstva (zvijeri) i Ujedinjenih naroda (zmaja). Svi usponi i padovi tih kraljevstava svjedoče o pokretima zmaja, zvijeri i lažnog proroka koji na kraju dovode svijet do Armagedona. Taj je pokret prikazan u posljednjih šest redaka jedanaestoga poglavlja Daniela, a početak toga pokreta prikazan je u skrivenoj povijesti četrdesetoga retka.

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.

Bitka za Ninivu pruža proročku referentnu točku za usklađivanje svjedočanstava Rimskoga Carstva, kraljevstava istočnoga i zapadnoga Rima te papinskoga Rima u slijedu događaja posljednjega vremena. Stoga je bitka za Ninivu ključ koji u potpunosti prikazuje različita proročka svjedočanstva o Rimu, a prema četrnaestome retku jedanaestoga poglavlja Daniela, upravo Rim utvrđuje viđenje. Ključ koji te linije dovodi zajedno jest bitka za Ninivu.

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

U sljedećem ćemo članku započeti povezivati prethodnih pet članaka koji razmatraju jade iz devetoga poglavlja Otkrivenja.

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