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# The Hidden History of Verse Forty - Number Eighteen

Kyrkynjy Aýatyň Gizlin Taryhy — On Sekizinji San

The Second Woe - Part Five

Ikinji Hasrat — Bäşinji Bölüm

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.

Ylhamyň dokuzynjy babyndaky Ninewanyň söweşini aňladýan “açar” taryhda öwrülişik nokadyny emele getiren wakada ýerine ýetdi; elbetde, açaryň edýän işi hem şudur. Meniň öňe sürýän pikirim şudur: Ninewanyň söweşi diňe bir yslamyň ösüşini bellän taryhy açar bolman, eýsem pygamberlik açary hem bolup durýar. Şol söweşiň pygamberlik dinamikasy, Danielde we Ylhamda beýan edilişi ýaly, Mukaddes Kitap pygamberligindäki patyşalyklaryň ähli ugurlaryny Danieliň on birinji baby bilen sazlaşyga getirýär. Muny etmek bilen, ol şol patyşalyklaryň hemmesine Danieliň on birinji babyndaky soňky alty aýata şaýatlyk etmäge, has-da möhümi bolsa — kyrkynjy aýatyň daşarky gizlin taryhynyň möhürini açmaga mümkinçilik berýär.

> 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.

> Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; sen ýerde nämäni baglasaň, ol gökde-de baglanan bolar; sen ýerde nämäni çözseň, ol gökde-de çözülen bolar. Matta 16:19.

## The Release and Rise of the Kingdom of Mohammed

Mohammetiň Patyşalygynyň Boşadylmagy we Ösüşi

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.

627-nji ýylda Ninowanyň söweşi, Hudaýyň ätiýaçlyk dumanı bilen utgaşan Rimiň hilesi arkaly ýeňlen Pars güýjüniň soňky on ýylynyň başlangyjyny belläp geçdi. Ol Muhammetiň yslam goşunlarynyň göterilip başlaýan öwrülişik pursadyny hem aňladýardy. Bu söweş öňden bar bolan bir böwedi aýyrdy; nazary taýdan aýdylanda, eger Rim bilen Pars ikisi hem öz güýjüni saklap bilen bolsady, şol böwet ýerinde galardy. Emma olaryň ikisi hem ony saklap bilmedi.

## Restraint and Release

Saklamak we Boşatmak

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.

Yslamyň pygamberlik nyşanyndaky beýanynda biz Ýazgylaryň iň ilkinji tanyşdyrylyşyndan başlap Yslamyň çäklendirilmegini we soňra boşadylmagyny görýäris: Sara Hagar bilen Yşmaýyly çäklendirmäge Ybraýymy ynandyrdy.

> 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.

> Sarai Abrama şeýle diýdi: «Meniň nädogrulygym seniň üstüňe bolsun; men gyrnagymy seniň gujagyňa berdim; emma ol özüniň göwreli bolandygyny görende, onuň gözünde men ýigrençli boldum; goý, Reb meniň bilen seniň araňyzda höküm çykarsyn». Ýöne Abram Saraýa diýdi: «Ine, seniň gyrnagyň seniň eliňdedir; oňa göwnüňe laýyk bolşy ýaly et». Şonda Sarai oňa agyr daraşdy, ol hem onuň öňünden gaçyp gitdi. Gelip çykyş 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.

Şol wakadan hem öň, Hajaryň pygamberlik beýanatyna girizilmeginiň sebäbi Rebbiň Sarany çaga dogurmakdan “saklamagydyr”.

> 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.

> Indi Saryň, Abyramyň aýaly, oňa hiç bir çaga dogurmandy; onuň Hajer atly bir müsürli gyrnagy bardy. Saryň Abyrama şeýle diýdi: «Ine, Reb meni çaga dogurmakdan mahrum etdi; senden haýyş edýärin, gyrnagymyň ýanyna gir; belki, onuň arkaly men çaga eýe bolaryn». Abyram hem Saryň sesine gulak asdy. Gelip çykyş 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.

Ylham 9-daky Mohammede berlen “açar”, soňra Ninewäniň söweşi arkaly ýerine ýetirilen bolup, pygamberlik taryhynyň islendik döwründe Yslamyň üstündäki “çäklendirijiniň” aýrylmagyny aňladýar.

> “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.

> “Perişdeler dört ýeli tutup durýarlar; olar bütin ýeriň ýüzüne atylyp çykyp, öňünden weýrançylygy hem ölümi getirjek bolup dyzginini üzmäge dyrjaşýan gazaply at hökmünde şekillendirilýär.” Manuscript Releases, volume 20, 217.

The “rise and fall” of the kingdom of Mohammed is represented, not so much as a rise and a fall, but as a ‘release’ and a ‘restraint’. When Islam is released prophetically, the release has been illustrated by the battle of Nineveh.

Muhammet patyşalygynyň “galşy we pese gaçşy” köpräk galmak we pese gaçmak hökmünde däl-de, eýsem “boşadylmak” we “saklanyp durulmak” hökmünde görkezilýär. Yslam pygamberlik taýdan boşadylanda, bu boşadylyş Ninewi söweşi arkaly şekillendirilip görkezildi.

## Only the Woes

Diňe Gamlaryň Özi

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.

Ýedi surnaýyň arasynda diňe Yslamyň “waý” surnaýlary ilkinji gezek pygamberlik taryhyna girizilen wagtyndan başlap, synag möhletiniň ýapylýança, yzygiderli güýç hökmünde taryhyň içinden geçýär. Günbatar Rimiň üstüne getirilen ilkinji dört surnaý Odoakri, Genserigi, Attila Hunny we Alarigi aňladýardy; şeýlelikde olar soňky günlerde takdyryň hökümini ýerine ýetirýän dört güýji nyşanlaýardy. Emma olaryň häzirki zamandaky garşylygy şol gadymy dört güýjüň göni nesli däldir. “Waý” surnaýlarynda welin beýle däldir. Yslam taryha bir gezek girenden soň, ol synag möhletiniň ýapylýan döwrüne çenli goýberilişiň we saklanyşyň göni ugry boýunça dowam edýär; ahyrsoňunda bolsa synag möhletiniň ýapylşynda doly goýberilýär. “Waý” surnaýlarynda “açar” bolup durýan “goýberiliş” Ninewa söweşi bilen bellenilýär.

## Nicomedia and July 27, 1299

Nikomediýa we 1299-njy ýylyň 27-nji iýuly

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.

Ilkinji imanlylar 1299-njy ýylyň 27-nji iýulyny ýüz elli ýylyň başlangyjy hökmünde dogry kesgitlediler; şol döwür 1449-njy ýylyň 27-nji iýulynda tamamlandy, we bu hem öz gezeginde 1840-njy ýylyň 11-nji awgustynda jemlenen üç ýüz togsan bir ýyl on bäş günüň başlangyjyny emele getirdi.

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.

Öňki makalada Osman I-niň, Osmanly beýliginiň esaslandyryjysynyň ogly bolan Soltan Orhan Gazynyň Nikomediýa garşy 1333-nji ýyldan 1337-nji ýyla çenli alyp baran gabawyny kesgitledik; şol wagtda ol möhüm Wizantiýa şäheri bolan Nikomediýany gabawa alypdy. Bu gabaw, kakasy Osman bilen başlan Nikomediýa garşy söweşleriň jemlenmesidir. Ylham kitaby 9:10-daky bir ýüz elli ýyl 1299-njy ýylyň 27-nji iýulynda başlapdy, we pygamberligiň başlangyjy hökmünde, şol başlangyç senesi bilen bagly taryhy wakalar bellige alynmalydyr. Osman I (Osmanly nesilşalygynyň esaslandyryjysy) Soltan Orhan Gazynyň kakasydy; ol 1299-njy ýylyň 27-nji iýulynda Nikomediýanyň sebitinde, Nikomediýa şäherine golaý ýerde bolan Bafeus söweşinde Wizantiýa imperiýasyna garşy irki döwürdäki möhüm ýeňşi gazanypdy; bu şäher Rim hem-de irki Wizantiýa taryhynda örän möhüm paýtagt şäherdi.

## Father and Son

Ata we Ogul

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.

1299-njy ýylyň 27-nji iýulynda Osmanyň güýçleri ýerli häkim tarapyndan ýolbaşçylyk edilen Wizantiýa goşunyny ýeňdi. Bu söweş, Osmanyň Bitiniýada (Anatoliýanyň demirgazyk-günbatarynda) häkimiýeti jemläp başlamagyndan soň gazanan ilkinji iri özbaşdak harby üstünlikleriniň biri hasap edilýär. Ol kiçi bir türk begliginden (taýpa knýazlygyndan) soňlugy bilen Wizantiýa ýerlerine garşy çykjak we olary basyp aljak ösüp barýan bir güýje öwrülmegiň möhüm bir tapgyryny aňlatdy. Şol sene Yslamyň ösüş döwüriniň başlangyjyny alamatlandyrýar; bu ösüş ahyrsoňy 1453-nji ýylda Konstantinopolyň ýykylmagy bilen Osman imperiýasynyň döredilmegine eltdi. Osman gazy söweşijilerini (yslamy hyjuw bilen hereket edýän serhet talaňçylaryny) ulandy, hem-de şondan başlap gazy serhet söweşijileriniň has tertipli goşuna öwrülmek prosesi başlandy; bu goşun Osmanyň döwründen başlap, soňra onuň ogly Orhanyň döwründe kem-kemden ösdi. Osmanyň mirasynyň beýleki möhüm unsurlarynyň arasynda şonuň ýaly bir ýagdaý hem bar: ol Yslama mülkleri saklap galmaga mümkinçilik berdi; bu bolsa gazy söweşijileriniň uruş usulyndan tapawutlanýardy, çünki olaryň tertipsiz urup-gaçmak taktikasy olara diňe ýeňişleriniň oljasyny galdyrýardy, emma hiç haçan hiç hili territoriýany bermändi.

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.

1299-njy ýylyň 27-nji iýulynda Osman Nikomediýa sebitinde ýörişe başlady, otuz dört ýyl geçenden soň bolsa onuň ogly paýtagt şäheri bolan Nikomediýany dört ýyllap gabawa aldy. Başlangyçda ata, soňunda bolsa ogul. Uruş Nikomediýa hökmünde görkezilen sebitlere garşy başlaýar we Nikomediýa sebitiniň paýtagt şäheri bolan Nikomediýanyň eýelenmegi bilen tamamlanýar. 1299-njy ýyldan 1337-nji ýyla çenli otuz sekiz ýyllyk döwürdir, pygamberlik taýdan bolsa “otuz sekiz” sany ýokary galmagy alamatlandyrýar.

> 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.

> Soňra men: «Indi turuň-da, Zered jülgesinden geçiň» diýdim. Şeýlelikde biz Zered jülgesinden geçdik. Kadeşbarneýadan çykyp, Zered jülgesinden geçýänçäk geçen wagt otuz sekiz ýyl boldy; şol wagta çenli Rebbiň olara ant içişi ýaly, söweşjeň erkekleriň bütin nesli goşunyň arasyndan ýok bolup gutardy. Kanun taglymaty 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.

1299-njy ýylyň 27-nji iýulyndan 1449-njy ýylyň 27-nji iýulyna çenli bolan ýüz elli ýyl, Ylhamyň dokuzynjy babyndaky ikinji hasrata degişli Osman imperiýasynyň esaslandyrylmagyna alyp baran döwri aňladýar. Nikomediýanyň tapgyrlaýyn basylyp alynmagynyň otuz sekiz ýyly bir ata (Osman) bilen başlap, onuň ogly (Orphan) bilen tamamlandy. Bu döwür taýpa begliginiň imperiýa çenli tapgyrlaýyn ýokarlanşynyň ilkinji ädimini şekillendirýär.

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.

1299-njy ýylyň 27-nji iýulyndan 1449-njy ýylyň 27-nji iýulyna çenli bolan bir ýüz elli ýyl, otuz sekiz ýylyň soňuny belleýän dört ýyllyk gabawy öz içine alýar. Nikomediýanyň basyp alynmagynyň başlangyjy ata Osman tarapyndan goýuldy, onuň soňy bolsa 1333-nji ýyldan 1337-nji ýyla çenli dowam eden dört ýyllyk gabaw arkaly amala aşyryldy; bu gabaw Osmaniň ogly tarapyndan alnyp baryldy.

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.

1449-njy ýylyň 27-nji iýulynda ýüz elli ýyl tamam bolanda, Wizantiýanyň imperatory Konstantin on birinji, ýagny gündogar Rimiň soňky Konstantini, tagta çykmak üçin türklerden rugsat sorady. Şol seneden Konstantinopolyň basylyp alynmagyna çenli dört ýyl bardy. Ol dört ýyl Konstantinopolyň gabaw bilen gurşalyp alynmagy bilen tamam boldy, we soňky Konstantin şol gabawda aradan çykdy. Yslamyň ösüşi ýüz elli ýyllyk pygamberlikdäki ilkinji otuz sekiz ýyl bilen görkezilýär; bu bolsa dört ýyllyk gabawa ýetip tamamlandy. Ýüz elli ýyl tamam bolanda, Yslam türkleriň şol wagt eýe bolan güýji arkaly gündogar Rimi peseldip biljek derejesine çenli ösüpdi. 1449-njy ýylyň 27-nji iýulyndaky şol peseldilmeden soňky dört ýyl gündogar Rimiň ýykylmagyna alyp bardy, çünki Konstantinopol gabaw arkaly ele geçirildi. Ilkinji otuz sekiz ýylyň soňy bir gabaw bilen bellenýär, we Osmanly imperiýasynyň esaslandyrylmagy hem bir gabaw bilen bellenýär.

## 38 and 40

38 we 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.

Otuz sekiz sany, Musa tarapyndan Kanun taglymatynda beýan edilişi ýaly, çölde kyrk ýyl azgynçylyk edip gezmegiň höküminiň soňky otuz sekiz ýylyny aňladýan nyşandyr. Şonuň üçin otuz sekiz sany, nyşan hökmünde, kyrk sany bilen baglanyşyga eýedir. Osman 1299-njy ýylyň 27-nji iýulynda Nikomediýa ýurduny eýeledi, we otuz sekiz ýyl geçenden soň onuň ogly şol ýurduň paýtagt şäherini eýeledi. Ýurt hem, paýtagt şäher hem Nikomediýa diýlip atlandyrylýardy. Taryhçylar bu söweşi Osmanly imperiýasynyň galyp başlamagynyň hut ilkinji başlangyjyny görkezýän “iki” ädimiň birinjisi hökmünde kesgitleýärler. Taryh tarapyndan kesgitlenýän ikinji ädim bolsa 1301-nji ýylda bolan Nikeýa söweşidir. Şol ýerde kakasy Osman Nikeýa diýlip atlandyrylýan ýurdy eýeledi, we 1331-nji ýylda, otuz ýyl geçenden soň, onuň ogly öňki Rim paýtagt şäheri bolan, Nikeýa atly paýtagt şäheri eýeledi.

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.

1299 we Nikomediýa söweşi bilen baglanyşyklykda, iki ädimiň birinjisi hökmünde, ikinji ädim iki ýyl soň, 1301-nji ýylda geldi. 1299 otuz sekiziň bir nyşanydyr, we iki ýyl soňra (kyrk), Nikaýanyň welaýaty ata tarapyndan eýelenýär. Gadymy Ysraýylyň wada berlen ýurdy ele geçirmek üçin ýerinden galan otuz sekiz we kyrk gatnaşyklary 1299-njy ýylyň 27-nji iýulynda we 1301-nji ýylda görkezilýär. Yslamyň ýokarlanyp başlamagynyň şol ilkinji iki ädimi, atanyň ilki welaýaty basyp almagy we oglunyň ahyrda şol welaýatyň paýtagtyny basyp almagy bilen başlanýan harby ýörişler arkaly alamatlanýar. Iki paýtagt hem gaçanda, olar gabaw astynda gaçdy. Iki paýtagt hem belli bir döwürde gündogar Rimiň paýtagtlary bolupdy.

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.

1299 we 1301 1840-njy ýylyň 11-nji awgustynda öz tamamyna ýetýär; bu bolsa 1838-nji ýylyň taryhyny aňladýar, şol ýylda Liç ilkinji gezek özüniň garaýşyny hem-de ahyrsoňy 1840-njy ýylyň 11-nji awgustynda ýerine ýetjek üç ýüz togsan bir ýyl we on bäş günlük pygamberlik baradaky öňünden aýdyşyny çap edipdi. Milleritler üçin ýokary galmagyň iki basgançagy 1838-nji we 1840-njy ýyllardy.

> “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.

> “1840-njy ýylda pygamberligiň ýene bir ajaýyp berjaý bolşy giň gerimli gyzyklanma döretdi. Ondan iki ýyl öň, Ikinji Gelişi wagyz edýän öňdebaryjy hyzmatkärleriň biri bolan Josiah Litch, Ylham 9-uň düşündirişini neşir edip, Osman imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýç ‘miladydan soňky 1840-njy ýylda, awgust aýynyň dowamynda bir wagtda’ agdarylmaly eken; we munuň amala aşmagyna bary-ýogy birnäçe gün galanda, ol şeýle ýazdy: ‘Birinji döwri, ýagny 150 ýyly, Deacozes türkleriň rugsady bilen tagta çykmazyndan öň takyk berjaý boldy diýip hasap edip, hem-de 391 ýylyň we on bäş günüň ilkinji döwri gutaran mahaly başlanandygyny kabul etsek, onda ol 1840-njy ýylyň 11-nji awgustynda tamamlanar; şol wagtda Konstantinopoldaky Osman güýjüniň döwülmegine garaşyp bolar. Munuň hem hakykatdan-da şeýle boljakdygyna ynanýaryn.’—Josiah Litch, Signs of the Times we Expositor of Prophecy neşirlerinde, 1840-njy ýylyň 1-nji awgusty.”

> “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.

> “Takyk bellenen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň birleşen döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiligi astyna goýdy. Bu waka pygamberlikdäki öňünden aýdylan sözi edil takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köp sanly adam Milleriň hem-de onuň egindeşleriniň kabul eden pygamberlikleri düşündiriş ýörelgeleriniň dogrudygyna ynandy, we geljek baradaky herekete ajaýyp bir itergi berildi. Bilimli hem-de jemgyýetde orun-alan adamlar, Milleriň garaýyşlaryny wagyz etmekde-de, neşir etmekde-de onuň bilen birleşdiler, we 1840-dan 1844-e çenli bu iş çalt ýaýrady.” 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.

Liçiň ’38-nji ýyldaky öňünden aýtmasy we onuň düzedilen ’40-njy ýyldaky garaýşy, onuň 1-nji awgustda — düzedilen öňünden aýtmadan on gün öň — ýazyp giden soňky beýannamasyny öz içine alýar. Hut şol öňünden aýtmanın amala aşmagy dünýäni Mukaddes Kitap pygamberlikleriniň dogry usulyýeti barada ynandyrdy. Gadymy Ysraýylyň dikelişini alamatlandyran otuz sekiz ýyl Gyzyl deňzden geçişden başlap, Kadeşdäki ilkinji gozgalaňa çenli bolan iki ýyly hem öz içine alýardy.

> 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.

> Meniň şöhratymy we Müsürde hem-de çölda görkezen gudratlarymy gören, indi bolsa meni on gezek synap, sesime gulak asmadyk şol adamlaryň hiç biri, olaryň atalaryna ant içip wada beren ýerimi asla görmez; maňa garşy baş göterenleriň hiç biri-de ony görmez. Sanlar 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.

Şol gozgalaň on synagyň iň soňkusy hökmünde tanalýar. On synagdan ybarat iki ýyllyk synag döwri, çölde geçen otuz sekiz ýyla goşulyp, 1838-nji we 1840-njy ýyllary görnüşledi, hem-de 1840-njy ýylyň içinde on günlük bir döwür bardy.

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.

1299-njy ýylyň 27-nji iýulynda Osman bilen Yslamyň beýgelişiniň başlangyç nokady 1337-nji ýylda dört ýyllyk gabaw bilen tamamlanýan otuz sekiz ýyllyk döwri başlaýar. 1299-njy ýylyň 27-nji iýuly taryhçylaryň Osman imperiýasynyň beýgelişiniň başlangyç nokady hökmünde kesgitleýän iki ädimiň birinjisi boldy, ikinji ädim bolsa 1301-nji ýyl boldy. 1299 we 1301-nji ýyllarda Nikomediýa we Nikeýa söweşleriniň iki ädimi 1838 we 1840-njy ýyllary nusgalaýar. Pygamberligiň başlangyjy ahyryny şekillendirýär.

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.

Nikomediýa hem-de Nikeýa öz degişli taryhlarynda gündogar Rimiň paýtagty hökmünde wagtlaýyn hyzmat etdiler. Elbetde, ahyrsoňy Konstantinopol 330-njy ýyldan 1453-nji ýyla çenli gündogaryň paýtagty boldy. Nikomediýa bilen Nikeýa Konstantinopolyň ýykylmagyny nusgalandyrýar; olaryň ählisi Yslamyň gabawlary netijesinde ýykyldy, bu gabawlar Yslamyň ilki bilen şol çägi öz gözegçiligine alýan, soňra bolsa paýtagt şäherini ele geçirýän bir ýörişiň jemini alamatlandyrdy.

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.

1333-nji ýyldan 1337-nji ýyla çenli bolan ilkinji dört ýyllyk gabaw, pygamberligiň tamamlanan döwri bolan 1449-njy ýyldan 1453-nji ýyla çenli geçen dört ýyly aňladýar. Üç ýüz togsan bir ýyl on bäş gün soň, 1299-njy ýylyň 27-nji iýuly we 1449-njy ýylyň 27-nji iýuly baradaky taryhyň alfa taryhynda görkezilişi ýaly, “otuz sekiz we kyrk” häsiýetlerinde beýan edilen pygamberlik güýji astynda Milleritler “turup başlanlarynda”, Yslam saklanyp goýulýar. Yslamyň ýokary galşy hem-de Hudaýyň ahyrky günlerdäki habarchylarynyň ýokary galşy, 38 bilen 40-nyň san gatnaşyklaryndan gurlan san nyşanynda görkezilýär.

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.

Hezekieliň otuzyň ýedinji babynda Yslam gündogar şemalynyň habarydyr; ol öli, gurak süňklere üflenýär, olar bolsa kuwwatly bir goşun bolup aýaga galarlar. Hezekieliň habary gelende, 1838-nji we 1840-njy ýyllaryň Millerçi taryhynda bolşy ýaly, aýaga galmak başlaýar. Şol habar 11-nji sentýabrda geldi, hem-de ýakyn wagtda geljek ýekşenbe kanuny wagtynda şol süňkler kuwwatly bir goşun bolup aýaga galarlar. Ahyrzamanda Hudaýyň goşunynyň ýeňiji ybadathana hökmünde direldilmegi 1838-nji we 1840-njy ýyllar bilen nusgalanýar. 11-nji sentýabrdan ýekşenbe kanunyna çenli döwür 1840-njy ýyldan 1844-nji ýyla çenli döwür bilen nusgalandyrylýar, emma ol şol bir wagtyň özünde 2023-nji ýylyň 31-nji dekabryndan Naşwiliň ot toplaryna çenli bolan döwri hem nusgalandyrýar.

## Eastern Rome

Gündogar 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).

Konstantin birinjiniň (Beýigiň) imperiýany bölmeginden başlap, iň soňky Konstantine çenli döwür Gündogar Rimiň pygamberlik taryhyny aňladýar. Şonuň üçin bu pygamberlik döwri, olaryň adynda görkezilişi ýaly, pygamberlik ýa-da nyşanlaýyn bir ata we bir ogul bilen belliklenendir, emma Konstantin Beýik bilen on birinji Konstantiniň arasynda gönüden-göni gan nesilbağy bolmandy. Şeýle hem birinji we iň soňky Konstantin pygamberlik taýdan alfa we omega nyşanlary hökmünde görkezilýär, hem-de ata (alfa) Konstantinopoly paýtagt hökmünde saýlady, ogul (omega) bolsa Konstantinopol paýtagt bolmakdan galan wagty gabawda heläk boldy. Gündogar Rimiň pygamberlik döwri birinji we iň soňky Konstantin bilen belliklenendir. 1299-njy ýylyň 27-nji iýulynda başlanan 150 ýyllyk döwür 38 ýyllyk bir döwri öz içine alýar we 4 ýyllyk bir gabaw bilen tamamlanýar. Şol gabaw 1449-njy ýyldan 1453-nji ýyla çenli döwri nusgalady. Nikomediýa ýörişi bir çäkleriň basylyp alynmagy bilen başlap, şol çäkleriň paýtagtynyň basylyp alynmagy bilen tamamlandy. Birinji we iň soňky Konstantinde bolşy ýaly, Nikomediýanyň basylyp alynmagy bir ata (birinji) bilen başlap, bir ogul (iň soňky) bilen tamamlandy.

## Four years

Dört ýyl

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.

Bir ýüz elli ýylyň başlangyç döwründäki dört ýyllyk gabaw, 1449-njy ýylda soňky Konstantiniň peseldilmeginden başlap, 1453-nji ýyla çenli, ýagny Konstantinopolyň gabalyp ýykylandan öňki dört ýyla alyp bardy. Ikinji waýy aňladýan, üç ýüz togsan bir ýyl we on bäş günden ybarat bolan wagt pygamberligi 1449-njy ýylyň 27-nji iýulynda başlady we 1840-njy ýylyň 11-nji awgustynda tamamlandy. Şol senäniň özi, uýa Waýtyň Hudaýyň gudratynyň şöhratly ýüze çykmasy diýip atlandyran dört ýyllyk döwrüniň başlangyjyny belleýär.

> “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.

> “Üçünji perişdäniň habarynyň yglan edilmegine goşulan perişde bütin ýer ýüzüni öz şöhraty bilen nurlandyrmalydyr. Bu ýerde bütindünýä gerimli we öň görülmedik gudratly güýçdäki bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik nokadyna ýetirildi, käbir ýurtlarda bolsa on altynjy asyryň Reformasiýasyndan bäri islendik ýurtda görleninden hem beýik dini gyzyklanma boldy; emma bular üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan hem aşylmalydyr.” Beýik Göreş, 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.

Yslam 1840-njy ýylyň 11-nji awgustynda saklanypdy, we Pentikostda Mukaddes Ruhuň inmegi bilen hem-de 9/11-de üçünji hasradyň Yslamy tarapyndan Nýu-Ýorkuň “beýik binalary” urlanda Ylham 18-däki gudratly perişdäniň inmegine laýyk gelýän dört ýyllyk döwür bardy. 9/11 ýüz kyrk dört müňüň möhürleniş wagtynyň başlangyjyny belleýär. Möhürleniş wagt döwrüdir, we möhürleniş döwrüniň soňy şol döwrüň başlangyjynyň häsiýetlerini özünde saklaýar. Mesih 9/11-de inende, ol 2023-nji ýylyň 31-nji dekabrynda, möhürlenişiň ahyrky döwri başlananda, iki şaýady direltmek üçin inýän Mikaýylyň nusgasy boldy.

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.”

Ninowanyň söweşi bolan açar, 1453-nji ýyla çenli gündogar Rimi ýykjak Yslamyň dürli goýberilişlerini aňladýar. Onunjy aýatyň “bäş aýy” bolan ýüz elli ýylyň içinde, başlangyç hem-de ahyr dört ýyllyk döwri öz içine alýar. Şol iki dört ýyllyk döwür, Mesihiň “bütin ýeri Öz şöhraty bilen ýagtyldajak” 1840-dan 1844-e çenli dört ýyllyk döwri alamatlandyran üç ýüz togsan bir ýyl we on bäş günüň tamamlanmagy bilen baglanyşýar. 1844-nji ýylda pygamberlik wagtynyň ulanylmagy bes edildi, çünki wagt “indi wagt bolmaz” diýlip yglan ediljekdi.

> 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.

> Hem asmanlary, olaryň içindäki zatlary, ýeri, onuň içindäki zatlary, deňzi we onuň içindäki zatlary ýaradan, ebedilik ýaşaýan tarapyndan ant içip, wagtyň indi bolmajakdygyny aýtdy. Ylham 10:6.

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

1333-dan 1337-ä çenli, 1449-dan 1453-e çenli, 1840-dan 1844-e çenli

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.

Dörtýyllyk döwürleriň şol üç hatary 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan möhürleniş wagty bilen gabat gelýär, şeýle hem olar 2023-nji ýylyň 31-nji dekabryndan başlap, Naşwiliň ot toplaryny ýetirmek üçin Yslam ýene-de boşadylýança görkezilýän 11-nji sentýabrdan Ýekşenbe kanunyna çenli bolan fraktal bilen hem gabat gelýär.

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.”

2023-nji ýylyň 31-nji dekabryndan Neşwiliň ot toplaryna çenli bolan pygamberlik fraktaly, hemmesi 9/11-den ýekşenbe kanunyna çenli dowam edýän möhürleniş wagty bilen gabat gelýän, dört ýyldan ybarat üç pygamberlik döwri arkaly nusgalandyryldy. Şeýlelikde, 2023-nji ýylyň 31-nji dekabryndan Neşwile edilen hüjüme çenli bolan taryhy dört şaýat kesgitleýär, we bu şaýatlaryň hersi üçin “açar” bolan zat Niniwanyň söweşidi. 1333, 1449, 1840 we 9/11 — bularyň hemmesi öwrülişik pursatlary, ýagny “açarlar” boldy.

> “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.

> Geçmişiň taryhyndan öwrenilmeli sapaklar bar; we hemmeleriň Hudaýyň häzirki wagtda-da öz işini hemişe nähili alyp barmyş bolsa, şol bir ugurlar boýunça alyp barýandygyna düşünmegi üçin ünsi şulara çekilýär. Onuň eli häzirki wagtda-da Öz işinde hem-de halklaryň arasynda, edil hoş habar ilkinji gezek Eremde Ada wagyz edilenden bäri bolşy ýaly, aýdyň görünýär.

> “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.

> “Halklaryň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bar. Hudaýyň tagdyrynda bu dürli synagly pursatlar ýetende, şol wagt üçin ýagtylyk berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilik onuň yzyndan gelýär. Reb öz Sözünde hoş habaryň işjeň hüjüm ediji işini, onuň geçmişde nähili alnyp barlandygyny we geljekde, hatda Şeýtanyň güýçleriniň özleriniň iň soňky täsin hereketini amala aşyrjak jemleýji göreşine çenli nähili alnyp baryljakdygyny açyp görkezdi.” Bible Echo, August 26, 1895.

## Nicomedia

Nikomediýa

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.

284-nji ýylda imperator bolandan soň, 293-nji ýylda Diokletian imperiýany kanuny taýdan Gündogara we Günbatara bölüp, Tetrarhiýa ulgamyny döredende, Nikomediýany Rim imperiýasynyň gündogar paýtagty hökmünde saýlady. Nikomediýa birnäçe onýyllyklaryň dowamynda Gündogardaky baş dolandyryş we harby paýtagt bolup hyzmat etdi. Beýik Konstantin hem täze paýtagty golaýdaky Wizantiýada gurmak kararyna gelmezinden ozal ony özüne esas hökmünde peýdalandy (ol 330-njy ýylda onuň adyny Konstantinopol diýip üýtgetdi). Konstantinopol baş paýtagta öwrülenden soň hem, Nikomediýa Marmara deňziniň gündogar kenarynda strategik taýdan amatly ýerleşen iri sebit merkezi bolmagynda galdy. Şonuň üçin ol Rim ýa-da Konstantinopol ýaly hemişelik paýtagt bolmadyk bolsa-da, Rim taryhynyň möhüm geçiş döwründe Nikomediýa resmi taýdan gündogar paýtagty diýlip bellenipdi. Ýüz elli ýylyň başynda gündogar Rimiň bir paýtagty basylyp alynýar, ahyrynda-da gündogar Rimiň bir paýtagty basylyp alynýar. Bu basyp alyşlaryň ikisi hem gabaw bilen baglanyşyklydy.

## Diocletian

Diokletian

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’.

Imperator Diokletian 293-nji ýylda Tetrarhiýa ulgamyny durmuşa geçireninde, Nikomediýany Rim imperiýasynyň gündogar paýtagty hökmünde resmi taýdan belledi. Tetrarhiýa ulgamy imperiýanyň günbatar we gündogar bölünişiginden ybaratdy; gündogar hem-de günbatar taraplaryň hersinde “tetrarhiýa” sözi bilen aňladylýan dört sanylygy emele getirmek üçin bir uly imperator (Augusti) we bir kiçi imperator (Sezar) bardy.

## Alpha and Omega

Alfa we 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.

Diokletian Smyrna ýygnagynyň omega nyşanydyr, Nero bolsa alfa nyşanydyr. Beýik Konstantin Pergamos ýygnagynyň alfa nyşanydyr, Ýustinian bolsa omega nyşanydyr.

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.

Rimiň gündogar we günbatar böleklere «kanuny» bölünmegi (uzaga çekmedik bolsa-da) Diokletian tarapyndan amala aşyryldy, Rimiň gündogar we günbatar böleklere pygamberlik taýdan bölünmegi bolsa Konstantin tarapyndan amala aşyryldy. Smyrna bilen şekillendirilen yzarlanmagyň ikinji nyşanlaýyn ybadathanasynyň taryhynyň dowamynda Rim kanuny taýdan gündogar we günbatar böleklere bölündi, Pergamos bilen şekillendirilen ylalaşygyň üçünji nyşanlaýyn ybadathanasynyň taryhynda bolsa Rim pygamberlik taýdan gündogar we günbatar böleklere bölündi. 293 alfa boldy, 330 omega boldy, we b. e. 330-njy ýylyň 11-nji maýynda Beýik Konstantin Konstantinopoly imperiýanyň paýtagty hökmünde bagyş etdi.

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.

Diokletian tarapyndan 293-nji ýylda amala aşyrylan kanuny bölünişik, ondan soň ýüze çykan raýat urşy sebäpli 313-nji ýylda Milanyň Permanyna çenli dargady; şol ýylda gündogaryň Konstantini bilen günbataryň Lisiniýusy Hristiançylygy kanunlaşdyran Milanyň Permanyny neşir etdiler we netijede Tetrarhiýany — dört özara utgaşdyrylan hökümdaryň ulgamyny, ol bolsa iki esasy güýjüň (Günbatarda Konstantin we Gündogarda Lisiniýus) arasyndaky göreşe çöken ulgamy — iş ýüzünde soňlandyrdylar. Çöküşe ýol açan kanuny bölünişik, bölünişikden bölünişige çenli ýigrimi ýyllyk döwri aňladýar, we iki bölünişik hem ulgamyň çökmegine sebäp boldy.

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.

Smyrna ýygnagy miladynyň 64-nji ýylynda Neron bilen başlandy; şol wagt Rimiň beýik ýangyny Neron tarapyndan, ýangyny başlatmakda günälän hristianlary yzarlamak üçin ulanyldy. Neron yzarlamanyň başlangyjyny alamatlandyrýar hem-de ahyrky günleriň soňky yzarlamasynyň nusgasydyr. Şol soňky yzarlama synag möhletiniň tamamlanmagyna çenli dowam edýär; şonda papalyk häkimiýeti öz soňuna ýetýär we oňa kömek edýän hiç kim bolmaz. Şeýlelikde, yzarlamanyň ilkinji döwri Rimiň ýandyrylmagy bilen başlandy we ol Rimiň ýandyrylmagy bilen tamamlanýar.

> 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.

> Sen gören wagşyň üstündäki on şah, şolary jelepden ýigrenerler; ony haraba we ýalaňaç ederler, onuň etini iýerler we ony otda ýakarlar. Ylham 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.

Smirna ýygnagy beýik Rim ýangynynyň hristianlary yzarlamak üçin Nero tarapyndan ulanylan, üstesine-de Neronyň şol ýangyny hristianlar başlatdy diýip günälän 64-nji ýylda Nero bilen başlandy. Iki ýüz elli ýyl geçenden soň ol 313-nji ýylda Milan permany bilen tamamlandy. Bu “perman” Diokletianyň imperiýany kanuny taýdan bölmegi bilen başlanan ýigrimi ýyllyk döwrüň soňy boldy, şeýle hem Nero bilen başlanan Smirnanyň iki ýüz elli ýyllygynyň hem soňy boldy. Smirna ýygnagy we Nero arkaly şekillendirilen iki ýüz elli ýyllyk yzarlanma Diokletian tarapyndan getirilən iň agyr yzarlanmanyň on ýylyny-da öz içine alýardy. Şol on ýyllyk yzarlanma Diokletianyň imperiýany 293-nji ýylda kanuny taýdan bölmegi bilen başlanan ýigrimi ýylynyň soňky ýarysydy. Diokletianyň 293-nji ýylda imperiýany gündogar we günbatar böleklere kanuny taýdan bölmeginden iki on ýyllyk döwürden düzülen ýigrimi ýyllyk bir döwür başlandy.

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.

Diokletian imperiýany kanuny taýdan gündogar we günbatara böldi; şeýlelikde ol Konstantin tarapyndan amala aşyrylan pygamberlik bölünişiginiň nyşanly görnüşi boldy. Diokletiýanyň bölünişi gündogar we günbatar boýunça boldy, emma ol gündogarda iki hökümdardan we günbatarda hem iki hökümdardan ybaratdy. Her sebit üçin bir esasy we bir ikinji derejeli hökümdar bardy. 303-nji ýylyň 23-nji fewralynda Diokletian hristianlara garşy birnäçe “permanyň” ilkinjisini çykardy; bu Beýik Yzarlamanyň başlanandygyny belläp geçdi, (oňa Diokletian Yzarlamasy hem diýilýär), ýagny Rim imperiýasyndaky hristianlara garşy edilen yzarlamalaryň iň gazaby hem-de iň giň gerimlisi.

> 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.

> Smyrnadaky ybadathananyň perişdesine ýaz: «Ölüp, ýene dirilen ilkinji we soňky şeýle diýýär: Seniň işleriňi, muşakgatlaryňy we garyplygyňy bilýärin, (emma sen baýsyň), şeýle hem özlerini ýehudy diýýän, emma beýle bolman, Şeýtanyň sinagogasy bolanlaryň küfürlerini bilýärin. Çekmeli boljak zatlaryňdan hiç birinden gorkma: ine, iblis synalyp görülmegiňiz üçin araňyzdan käbirleriňizi zyndana atar; on gün muşakgat çekersiňiz. Ölüme çenli wepaly bol, şonda Men saňa ýaşaýşyň täjini bererin. Gulagy bolan, Ruhuň ybadathanalara näme diýýändigini eşitsin; ýeňýän ikinji ölümiň zyýanyna duçar bolmaz». Ylham 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.

Uly yzarlama Diokletianyň mirasdarlarynyň (esasan hem Galeriusyň) döwründe 313-nji ýyla çenli dowam etdi; şol ýylda ol Milan Permanamy bilen tamamlandy. Nero, Smyrna ybadathanasy bilen aňladylýan pygamberlik döwrüniň omega yzarlamasy hökmünde Diokletianda öz görnüşini tapan yzarlamanyň alfa nyşanydyr. Bu yzarlama gündogaryň Konstantini bilen günbataryň Lisiniýiniň arasyndaky syýasy nika hem-de ylalaşyk bilen jemlendi. 313-nji ýylyň fewralynda Konstantin bilen Lisiniý Milan şäherinde duşuşyp, imperiýanyň bütin çäginde mesihçilere (we beýlekilere) dini çydamlylygy berýän Milan Permanamyny çykardylar. Syýasy bileleşiklerini berkitmek üçin Lisiniý şol duşuşygyň dowamynda ýa-da onuň töwereginde Konstantiniýanyň (Konstantiniň öweý uýasy) bilen nikalaşdy. Bu nika rimlilere mahsus nusgawy syýasy bileleşik bolup, iki imperatoryň arasyndaky ylalaşygy pugtalandyryp, köp ýyllap dowam eden raýat urşundan soň imperiýany wagtlaýynça durnuklaşdyrmaga ýardam etdi. Bu bileleşik uzak dowam etmedi. Soňra Konstantin bilen Lisiniý biri-biri bilen söweşdiler, we Konstantin 324-nji ýylda Lisiniýi ýeňip, ýeke-täk hökümdar boldy.

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.

Nerondan Konstantine çenli iki ýüz elli ýylyň Smyrna degişli pygamberlik döwri amala aşdy, we 313-nji ýylda ylalaşygyň ýygnagy bolan Pergamos ýygnagy başlady; ol 538-nji ýylda Thyatira ýygnagy bilen tamamlandy. Smyrnanyň iki ýüz elli ýyly yzarlama döwrüni aňladýardy, we bu umumy döwrüň ahyrynda Diokletianyň yzarlamasy Ylham kitabyndaky “on güni”ni (on ýyly) ýerine ýetirdi; bu ýerde yzarlamanyň iň agyr döwri umumy döwrüň fraktalyny aňladýar. On ýyl iki ýüz elli ýylyň fraktalydyr. Şol on ýyl Neronyň yzarlamasynyň omegasyny aňladýar, we olaryň ahyrynda imperiýanyň gündogar we günbatar bolup omega bölünişi boldy.

## Marriage and Divorce

Nikalaşmak we Aýrylyşmak

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.

Smyrna 64-nji ýylda Rimiň ýandyrylmagy bilen başlady we iki ýüz elli ýyldan soň, 313-nji ýylda, Milan Permany we gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. Yzarlaýyşlygyň on ýyllyk fraktaly 303-nji ýylda başlady we 313-nji ýylda Milan Permany hem-de gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. Diokletian tarapyndan 293-nji ýylda gündogar bilen günbataryň kanuny taýdan bölünmegi bilen başlanan ýigrimi ýyllyk döwür 313-nji ýylda gündogar bilen günbataryň syýasy nikasy bilen tamamlandy. 313-nji ýylda gündogar bilen günbataryň arasynda baglaşylan nikalaşyk şertnamasy 324-nji ýylyň aýrylyşygy bilen tamamlandy; şol wagt Konstantin günbataryň Liciniýasyny ýeňip, Rimiň ýeke-täk hökümdary boldy. 324-nji ýylyň pygamberlik ähmiýetli aýrylyşygy 321-nji ýylda kabul edilen ilkinji ýekşenbe kanunyndan üç ýyl soň boldy.

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.

313-nji ýyldan 330-njy ýyla çenli bolan on ýedi ýyl syýasy nika ýagdaýyny, Smyrna we Nero bilen aňladylan yzarlamanyň soňuny, hem-de Pergamos bilen aňladylan ylalaşyk ybadathanasynyň başlangyjyny görkezýär. 313-nji ýylda, nikada, Pergamosyň başlanmagy, 321-nji ýylda ilkinji ýekşenbe kanuny bilen başlanan yzarlamanyň başlangyjy bilen dowam etdi. Ondan soň 324-nji ýylyň pygamberlik aýrylyşy geldi; bu aýrylyş Konstantiniň astynda gündogar bilen günbatary bir imperiýa getirdi. Alty ýyl soň, 330-njy ýylda gündogar bilen günbatara bölüniş pygamberlik taýdan gaýtadan gaýtalandy. Şol on ýedi ýyl, Pergamos ybadathanasynyň alfa döwrüni aňladýar; bu döwür 538-nji ýylda Týatira ybadathanasy pygamberlik taryhyna girýänçä dowam etmelidi. Şol alfa döwri 330-njy ýyldan 538-nji ýyla çenli döwriň ahyrynda omega taryhyny aňladardy. Pergamosyň omega taryhy 496, 508 we 533-nji ýyllaryň döwrüni aňladýar.

## Seventeen Years

On ýedi ýyl

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.

Rafiýa söweşiniň Ptolemeýi “on ýedi ýyl” höküm sürdi, we Rafiýa söweşi bilen Paniý söweşiniň arasynda “on ýedi ýyl” bardy. Şol on ýedi ýyl nyşanlaýyn taýdan 313-den 330-a çenli bolan on ýedi ýyl bilen gabat gelýär. Neronyň Smirna degişli iki ýüz elli ýyly Pergam ybadathanasynyň ilkinji on ýedi ýylyna alyp bardy we b.e. öň 457-nji ýylda üçünji perman bilen başlanan, Danyýeliň sekizinji babyň on dördünji aýatyndaky 2300 ýylyň başlangyç nokady bolan hem-de Adventizmiň esasy we merkezi sütünini emele getirýän iki ýüz elli ýyl bilen baglanyşýar. Iki ýüz elli ýyla degişli iki şaýat 1776-njy ýylda başlap, şu ýyl 2026-da tamamlanýan, Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň iki ýüz elli ýyly bilen gabat gelýär.

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.”

Adwentizmiň öňbaşçylary 313-nji ýyldan 330-njy ýyla çenli bolan on ýedi ýyly görmediler ýa-da oňa düşünmediler, çünki 1844-nji ýylda olar heniz ýedinji günüň Şenbesi ýa-da Günüň güni baradaky meselä hem düşünmeýärdiler. Şeýle-de bolsa, olar Ylham kitaby 9:10-daky ýüz elli ýyly tanadylar, we ol 1840-njy ýylyň 11-nji awgustynda tamamlanan üç ýüz togsan bir ýyl we on bäş güne alyp baran bir döwrüň başlangyç nokady boldy. Şol düşünje Hudaýyň gudratynyň kuwwatly “aýan bolşuny” döretdi.

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.

Öňdebaryjylar Ylham kitaby dokuzynjy bapda ýüz elli ýylyň ikinji döwri bardygyny tanamadylar. Olaryň esas goýujy düşünjesi Ylham kitaby dokuzynjy bapy baradaky “täze ýagtylygyň” onuň üstünde gurlan binýadyny emele getirýär. Şol ýagtylyk Ninäwe söweşiniň “açary” arkaly açylýar. Şol “açar” pygamberlikleri öwrenýän bir talyba Daniýel we Ylham kitaplarynda görkezilen Mukaddes Kitap pygamberliginiň ähli patyşalyklaryny tanamaga mümkinçilik berýär. Wawilon, Midiýa-Pars, Gretsiýa, Selewkiler we Ptolemeýler imperiýalary, Muhammetiň patyşalygy, we has-da ähmiýetlisi, ol diňe bir Rim imperiýasynyň däl, eýsem gündogar we günbatar Rimiň patyşalyklarynyň, şeýle hem Amerikanyň Birleşen Ştatlarynyň (ýalan pygamberiň), papalygyň (haýwanyň) we Birleşen Milletler Guramasynyň (aždarhanyň) ýüze çykyşyny we ýykylyşyny kesgitlemek arkaly Rim imperiýasyny has-da ulaldyp görkezýär. Bu patyşalyklaryň ähli ýüze çykyşlary we ýykylyşlary ahyrsoňy dünýäni Armageddona getirýän aždarhanyň, haýwanyň we ýalan pygamberiň hereketlerine şaýatlyk edýär. Şol hereket Daniýel kitabynyň on birinji babynyň soňky alty aýatynyň içinde görkezilendir, we şol hereketiň başlangyjy kyrkyna aýatyň gizlin taryhynda görkezilendir.

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.

Ninewanyň söweşi soňky döwür wakalarynyň yzygiderliliginde Rim imperiýasynyň, gündogar we günbatar Rimiň patyşalyklarynyň hem-de papalyk Rimiň şaýatlyklaryny sazlaşdyrmak üçin pygamberlik salgysynyň nokadyny berýär. Şeýlelik bilen, Ninewanyň söweşi Rimiň dürli pygamberlik şaýatlyklaryny doly aýdyňlaşdyrýan açardyr, we Daniýel on birinji bap, on dördünji aýata görä, görüşi berkarar edýän hem Rimdir. Şol ugurlary bir ýere jemleýän açar Ninewanyň söweşidir.

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

Geljekki makalamyzda Ylhamyň dokuzynjy babyndaky hasratlara degişli öňki bäş makalany bir ýere jemläp başlarys.

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