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# The Hidden History of Verse Forty - Number Eighteen

Qirqinchi Oyning Yashirin Tarixi — O‘n Sakkizinchi Raqam

The Second Woe - Part Five

Ikkinchi Voy — Beshinchi qism

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.

Vahiy kitobining to‘qqizinchi bobida Naynavo jangini ifodalovchi “kalit” burilish nuqtasini yuzaga keltirgan tarix orqali amalga oshdi; albatta, kalitning vazifasi ham shudir. Mening da’voim shuki, Naynavo jangi nafaqat Islomning yuksalishini belgilagan tarixiy kalit bo‘lgan, balki u bashoratli kalit hamdir. O‘sha jangning bashoratli dinamikasi Doniyor va Vahiyda bayon etilgan Muqaddas Kitob bashoratidagi shohliklarning barcha yo‘nalishlarini Doniyorning o‘n birinchi bobiga muvofiqlashtiradi. Shu tariqa, u bu shohliklarning barchasiga Doniyor o‘n birinchi bobining so‘nggi olti oyatiga guvohlik berish imkonini beradi va bundan ham muhimi — qirqinchi oyatning tashqi yashirin tarixini muhrdan yechadi.

> 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.

> Va Men senga osmonlar shohligining kalitlarini beraman; va sen yerda nimani bog‘lasang, osmonlarda bog‘langan bo‘lur; va yerda nimani bo‘shatsang, osmonlarda bo‘shatilgan bo‘lur. Matto 16:19.

## The Release and Rise of the Kingdom of Mohammed

Muhammad Saltanatining Ozod Etlishi va Yuksalishi

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-yilda bo‘lib o‘tgan Naynavo jangi, Xudoning taqdiri tomonidan yuborilgan tuman hamrohligida, Rimning hiylasi orqali mag‘lub etilgan Fors qudratining so‘nggi o‘n yilining boshlanishini belgiladi. U, Muhammadning islomiy qo‘shinlari ko‘tarila boshlaydigan burilish nuqtasini ham belgiladi. Bu jang mavjud bo‘lib kelgan bir to‘siqni olib tashladi; nazariy jihatdan, agar Rim ham, Fors ham o‘z qudratini saqlab qolganida, bu to‘siq saqlanib qolgan bo‘lur edi. Biroq ularning hech biri bunday qilmadi.

## Restraint and Release

Tiyilish va Bo‘shatilish

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.

Islomning bashoratli tasvirida, Muqaddas Yozuvning ilk tanishtirilishidayoq Islomning tiyib turilishi va ozod etilishini ko‘ramiz: Sara Ibrohimni Hojar va Ismoilni tiyib turishga ko‘ndirgan edi.

> 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.

> Shunda Soray Ibromga dedi: “Mendan ko‘rgan nohaqlik sening bo‘yningga bo‘lsin; men cho‘rimni quchog‘ingga berdim, u esa homilador bo‘lganini ko‘rgach, uning nazarida men xor bo‘ldim. Egamiz men bilan sening orangda hukm qilsin”. Ammo Ibrom Sorayga dedi: “Mana, cho‘ring o‘z qo‘lingda; unga o‘zingga ma’qul bo‘lganday qil”. Soray esa unga qattiq muomala qilganida, u uning yuzidan qochib ketdi. Ibtido 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.

Hatto o‘sha voqeadan oldin ham, Hojarning bashoratli rivoyatga kiritilishining sababi shuki, Rabbiy Saroning farzand ko‘rishini “to‘sib qo‘ygan” edi.

> 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.

> Endi Abramning xotini Soray undan farzand ko‘rmadi; uning Hojar ismli bir misrlik cho‘risi bor edi. Soray Abramga dedi: Mana endi, Egamiz meni tug‘ishdan tiyib qo‘ydi; sendan iltimos qilaman, cho‘rimning oldiga kirgin; ehtimol, u orqali farzandli bo‘larman. Va Abram Sorayning ovoziga quloq soldi. Ibtido 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.

Vahiy kitobining to‘qqizinchi bobidagi Muhammadga berilgan va keyinchalik Naynavo jangi orqali amalga oshgan “kalit” payg‘ambarlik tarixining istalgan nuqtasida Islom ustidagi “to‘siq”ning olib tashlanishini ifodalaydi.

> “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.

> “Farishtalar to‘rt shamolni ushlab turibdilar; ular bo‘shab ketib, butun yer yuzi uzra otilib chiqishga intilayotgan g‘azablangan ot timsolida tasvirlangan bo‘lib, o‘z yo‘lida vayronagarchilik va o‘limni olib keladi.” Manuscript Releases, 20-jild, 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.

Muhammad saltanatining “yuksalishi va qulashi” ko‘proq yuksalish va qulash sifatida emas, balki “bo‘shatib yuborilish” va “tiyib turilish” sifatida tasvirlangan. Islom payg‘ambarlik nuqtayi nazaridan bo‘shatib yuborilganda, bu bo‘shatib yuborilish Naynavo jangi orqali ifodalangan.

## Only the Woes

Faqat Vaylar

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.

Yetti karnay orasida faqat Islomning voy-karnaylarigina bashorat tarixiga ilk bor kiritilgan paytdan sinov muddatining yakunigacha izchil qudrat sifatida tarix davomida choʻziladi. Gʻarbiy Rim ustiga kelgan dastlabki toʻrtta karnay Odoacer, Genseric, Attila Hun va Alarikni ifodalagan boʻlib, shu tariqa oxirgi kunlardagi ilohiy taqdirga oid hukm quvvatlarining toʻrttasiga timsol boʻlgan edi, biroq ularning zamonaviy muqobili oʻsha qadimgi toʻrtta qudratning bevosita avlodi emas. Voy-karnaylar bilan esa bunday emas. Islom tarixga kirgan zahoti sinov muddatining yakunida toʻliq ozod etilgunicha ozod etilish va tiyib turilishning bevosita chizigʻini davom ettiradi. Voy-karnaylarda “kalit” — “ozod etilish” — Naynavo jangi bilan belgilangan.

## Nicomedia and July 27, 1299

Nikomediya va 1299-yil 27-iyul

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.

Kashshofchilar 1299-yil 27-iyulni bir yuz ellik yilning boshlanishi deb to‘g‘ri belgiladilar; bu muddat 1449-yil 27-iyulda tugadi va o‘z navbatida 1840-yil 11-avgustda yakunlangan uch yuz to‘qson bir yil va o‘n besh kunlik davrni boshladi.

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.

Oldingi maqolada biz Usmonli beyligining asoschisi Usmon I ning o‘g‘li Sulton Orhon G‘oziy muhim Vizantiya shahri Nikomediyani qamal qilgan paytda, 1333 yildan 1337 yilgacha Nikomediyaga keltirilgan qamalni aniqlab ko‘rsatgan edik. Bu qamal otasi Usmon tomonidan boshlangan Nikomediyaga qarshi urushning yakunidir. Vahiy kitobi to‘qqizinchi bob, o‘ninchi oyatdagi bir yuz ellik yil 1299 yil 27 iyulda boshlangan edi va bashoratning boshlanishi sifatida, o‘sha boshlanish sanasi bilan bog‘liq tarix qayd etilishi lozim. Usmon I (Usmonli sulolasining asoschisi) Sulton Orhon G‘oziyning otasi edi; u 1299 yil 27 iyulda Nikomediya mintaqasida, Nikomediya shahriga yaqin joyda bo‘lgan Bafeus jangida Vizantiya imperiyasiga qarshi muhim ilk g‘alabaga erishgan; bu shahar Rim va ilk Vizantiya tarixida nihoyatda muhim poytaxt shahri bo‘lgan.

## Father and Son

Ota va O‘g‘il

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-yil 27-iyulda Usmonning qoʻshinlari mahalliy bir hokim boshchiligidagi Vizantiya qoʻshinini magʻlub etdi. Bu jang Usmon Bithiniyada (Anatoliyaning shimoli-gʻarbida) hokimiyatni mustahkamlashni boshlaganidan keyingi dastlabki yirik mustaqil harbiy muvaffaqiyatlaridan biri deb hisoblanadi. U kichik bir turk beyligidan (qabila knyazligidan) keyinchalik Vizantiya hududlariga qarshi chiqib, ularni fath etadigan yuksalib borayotgan qudratga oʻtishdagi muhim bir bosqichni belgiladi. Oʻsha sana Islom uchun oʻsish davrining boshlanishini bildiradi; bu jarayon oxir-oqibat 1453-yilda Konstantinopolning qulashi chogʻida Usmonli imperiyasining barpo etilishiga olib keldi. Usmon gʻoziy jangchilaridan (islomiy ruhdagi chegara bosqinchilaridan) foydalandi va aynan shu yerda gʻoziy chegara jangchilarining asta-sekin Usmondan boshlab, soʻng uning oʻgʻli Orxongacha rivojlanib borgan yanada tuzilmali qoʻshinga aylanishi shakllana boshladi. Usmon merosining boshqa muhim jihatlari qatorida shuni ham aytish kerakki, u Islomning mulkni saqlab qolishiga imkon berdi; bu esa tartibsiz urib-qoch taktikalari ularga faqat gʻalabalaridan qolgan oʻljani berib, ammo hech qachon biror hududni bermagan gʻoziy jangchilarining urush usulidan farqli edi.

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-yil 27-iyulda Usmon Nikomediya hududida yurishni boshladi, va oradan o‘ttiz to‘rt yil o‘tgach, uning o‘g‘li poytaxt shahar Nikomediyaga qarshi to‘rt yillik qamalni boshladi. Boshida ota va yakunida o‘g‘il. Urush Nikomediya sifatida ifodalangan hududga qarshi boshlanadi va Nikomediya hududining poytaxt shahri bo‘lgan Nikomediyaning qo‘lga olinishi bilan yakunlanadi. 1299-yildan 1337-yilgacha o‘ttiz sakkiz yillik davr bo‘lib, payg‘ambarlik ma’nosida “o‘ttiz sakkiz” soni bir ko‘tarilishni ramziy ifodalaydi.

> 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.

> Endi o‘rningizdan turinglar, dedim men, va Zered soyidan o‘tinglar. Shunday qilib, biz Zered soyidan o‘tdik. Kadesh-Barneadan chiqib, Zered soyidan o‘tib bo‘lgunimizcha o‘tgan vaqt o‘ttiz sakkiz yil bo‘ldi; Egamiz ularga qasam ichganidek, jangchi erkaklarning butun avlodi lashkar orasidan yo‘q bo‘lib ketguncha shunday davom etdi. Qonunlar takrori 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-yil 27-iyuldan 1449-yil 27-iyulgacha bo‘lgan bir yuz ellik yil Vahiy kitobining to‘qqizinchi bobidagi ikkinchi voyga mansub Usmonli imperiyasining barpo etilishiga olib kelgan davrni ifodalaydi. Nikomediyani bosqichma-bosqich zabt etishning o‘ttiz sakkiz yili bir ota (Usmon) bilan boshlanib, uning o‘g‘li (Orxon) bilan yakun topdi. Bu davr qabila knyazligining imperiyaga tomon bosqichma-bosqich yuksalishining ilk qadamini tasvirlaydi.

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-yil 27-iyuldan 1449-yil 27-iyulgacha bo‘lgan bir yuz ellik yil o‘ttiz sakkiz yilning nihoyasini belgilovchi to‘rt yillik qamalni o‘z ichiga oladi. Nikomediyani zabt etishning boshlanishi ota Usmon tomonidan bo‘lgan, oxiri esa 1333-yildan 1337-yilgacha davom etgan to‘rt yillik qamal orqali amalga oshirilgan; bu qamal Usmonning o‘g‘li tomonidan olib borilgan.

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.

Bir yuz ellik yil 1449-yil 27-iyulda nihoyasiga yetganida, Vizantiya imperatori Konstantin o‘n birinchi, ya’ni sharqiy Rimning so‘nggi Konstantini taxtni egallash uchun turklardan ruxsat so‘radi. O‘sha sanadan Konstantinopolning zabt etilishigacha to‘rt yil bor edi. O‘sha to‘rt yil Konstantinopol qamali bilan yakunlandi va so‘nggi Konstantin qamal paytida halok bo‘ldi. Islomning yuksalishi yuz ellik yillik bashoratning dastlabki o‘ttiz sakkiz yili bilan ifodalangan bo‘lib, u to‘rt yillik qamal bilan cho‘qqisiga yetdi. Bir yuz ellik yil nihoyasiga yetganida, Islom turklar o‘sha paytda ega bo‘lgan qudrat tufayli sharqiy Rim tahqirlangan darajagacha yuksalgan edi. 1449-yil 27-iyuldagi tahqirdan boshlab, to‘rt yil sharqiy Rimning qulashiga olib bordi, chunki Konstantinopol qamal orqali qo‘lga olindi. Dastlabki o‘ttiz sakkiz yilning oxiri qamal bilan belgilangan, va Usmonli imperiyasining barpo etilishi ham qamal bilan belgilangan.

## 38 and 40

38 va 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.

Musoning Qonunlar takrorida bayon qilgan ramziylikda o‘ttiz sakkiz soni sahroda qirq yillik sarsonlik hukmining so‘nggi o‘ttiz sakkiz yilini ifodalaydi. Shunday ekan, o‘ttiz sakkiz soni ramz sifatida qirq soni bilan bog‘liqlikka egadir. Usmon 1299 yil 27 iyulda Nikomediya hududini egalladi, va oradan o‘ttiz sakkiz yil o‘tgach, uning o‘g‘li bu hududning poytaxt shahrini egalladi. Hudud ham, poytaxt shahar ham Nikomediya edi. Tarixchilar bu jangni Usmonli imperiyasining ko‘tarilishining ayni boshlanishini belgilovchi “ikki” bosqichning birinchisi sifatida e’tirof etadilar. Tarix belgilagan ikkinchi bosqich esa 1301 yildagi Nikeya jangidir. U yerda ota Usmon Nikeya deb atalgan hududni egalladi, va 1331 yilda, oradan o‘ttiz yil o‘tgach, uning o‘g‘li sobiq Rim poytaxti bo‘lgan, Nikeya nomli poytaxt shahrini egalladi.

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 yil va Nikomediya jangi bilan bog‘liq holda, ikki bosqichdan birinchisi sifatida, ikkinchi bosqich ikki yil o‘tib, 1301 yilda yuz berdi. 1299 o‘ttiz sakkizning ramzidir, va ikki yil o‘tgach (qirq), Nikeya hududi ota tomonidan egallanadi. Qadimgi Isroilning va’da qilingan yurtni egallash uchun ko‘tarilishidagi o‘ttiz sakkiz va qirq o‘rtasidagi munosabatlar 1299 yil 27 iyul va 1301 yilda ifodalanadi. Islomning yuksalishidagi o‘sha dastlabki ikki bosqich ota hududni zabt etishi va o‘g‘il oxirida hududning poytaxtini zabt etishi bilan boshlanadigan harbiy yurishlar orqali belgilangan. Ikki poytaxt qulaganida, ular qamalda quladilar. Har ikkala poytaxt ham bir paytlar Sharqiy Rimning poytaxtlari bo‘lgan.

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 va 1301-yil 1840-yil 11-avgustda o‘z yakuniga yetadi; bu esa 1838-yil tarixini ifodalaydi, o‘sha vaqtda Litch uch yuz to‘qson bir yil va o‘n besh kunlik bashorat haqidagi o‘z qarashi va oldindan aytishini ilk bor e’lon qilgan edi; bu bashorat esa oxir-oqibat 1840-yil 11-avgustda amalga oshadi. Millerchilar uchun oyoqqa turishning ikki bosqichi 1838 va 1840-yillar edi.

> “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-yilda yana bir diqqatga sazovor bashorat bajo topishi keng tarqalgan qiziqish uyg‘otdi. Bundan ikki yil avval, Ikkinchi Kelishni va’z qilayotgan yetakchi xizmatchilardan biri bo‘lgan Josiah Litch Vahiy 9-bobning sharhini nashr etib, Usmonli imperiyasining qulashini oldindan aytgan edi. Uning hisob-kitoblariga ko‘ra, bu hokimiyat ‘milodiy 1840-yilda, avgust oyi ichida bir vaqtda’ ag‘darilishi kerak edi; va uning amalga oshishidan atigi bir necha kun oldin u shunday yozdi: ‘Birinchi davr, ya’ni 150 yil, Deacozes turklarning ruxsati bilan taxtga chiqishidan oldin aynan bajo topganini qabul qilsak, va 391 yil o‘n besh kun birinchi davr nihoyasida boshlangan bo‘lsa, u 1840-yil 11-avgustda tugaydi; o‘sha vaqtda Konstantinopoldagi usmonli hokimiyatining yemirilishi kutilishi mumkin. Va men ishonamanki, aynan shunday bo‘lib chiqadi.’—Josiah Litch, Signs of the Times, and Expositor of Prophecy’da, 1840-yil 1-avgust.

> “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.

> “Belgilangan ayni vaqtda Turkiya o‘z elchilari orqali Yevropaning ittifoqchi qudratlarining himoyasini qabul qildi va shu tariqa o‘zini xristian xalqlarining nazorati ostiga qo‘ydi. Bu voqea bashoratni aynan bajo keltirdi. Bu ma’lum bo‘lgach, ko‘pchilik Miller va uning hamkorlari qabul qilgan bashoratlarni talqin etish tamoyillarining to‘g‘riligiga ishonch hosil qildi, va advent harakatiga ajoyib bir turtki berildi. Ilmli va nufuzli kishilar Millerga qo‘shilib, uning qarashlarini ham va’z qilishda, ham nashr etishda ishtirok etdilar, va 1840 yildan 1844 yilgacha ish tez sur’at bilan kengaydi.” 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.

Litchning “38” haqidagi bashorati va uning “40” haqidagi tuzatilgan vahiyi, tuzatilgan bashoratdan o‘n kun oldin, 1-avgust kuni qalamga olgan yakuniy bayonotini o‘z ichiga oladi. Bashoratning amalga oshishi Muqaddas Kitob bashoratlarini talqin etishning to‘g‘ri metodologiyasiga dunyoni ishontirdi. Qadimgi Isroilning ko‘tarilish davrini belgilagan o‘ttiz sakkiz yil Qizil dengizdan o‘tishdan boshlab Kadeshdagi birinchi isyongacha bo‘lgan ikki yilni ham o‘z ichiga olgan edi.

> 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.

> Chunki Mening ulug‘vorligimni va Misrda hamda sahroda qilgan mo‘jizalarimni ko‘rgan, endi esa Meni mana o‘n marta sinab, ovozimga quloq solmagan o‘sha odamlarning barchasi, albatta, Men ularning otalariga qasam ichgan yerni ko‘rmaydilar; Meni g‘azablantirganlardan birortasi ham uni ko‘rmaydi. Sahrolarda 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.

O‘sha isyon o‘nta sinovning so‘nggisi sifatida ko‘rsatiladi. O‘nta sinovdan iborat ikki yillik sinov davri sahrodagi o‘ttiz sakkiz yilga qo‘shilib, 1838 va 1840 yillarni timsolladi, va 1840 yil o‘n kunlik bir davrni o‘z ichiga oldi.

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.

Islomning Usmon bilan 1299-yil 27-iyulda yuksalishining boshlanish nuqtasi 1337-yildagi to‘rt yillik qamal bilan yakunlanadigan o‘ttiz sakkiz yillik davrni boshlab beradi. 1299-yil 27-iyul tarixchilar Usmonli imperiyasining yuksalishining boshlanish nuqtasi sifatida belgilaydigan ikki bosqichdan birinchisi edi, ikkinchi bosqich esa 1301-yil edi. 1299 va 1301-yillardagi Nikomediya va Nikeya janglarining ikki bosqichi 1838 va 1840-yillarni timsol qiladi. Bashoratning boshlanishi uning oxirini tasvirlaydi.

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.

Nikomediya ham, Nikeya ham o‘z tarixlarining tegishli davrlarida Sharqiy Rimning poytaxtlari sifatida vaqtincha xizmat qilgan. Albatta, Konstantinopol oxir-oqibat 330-yildan 1453-yilgacha sharqiy poytaxt bo‘ldi. Nikomediya va Nikeya Konstantinopolning qulashining timsolidir; ularning barchasi Islomiy qamallar natijasida quladi; bu qamallar Islom avval hudud ustidan nazoratni qo‘lga olib, shundan so‘ng poytaxt shahrini egallagan bir yurishning yakunini belgilagan edi.

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 yildan 1337 yilgacha bo‘lgan to‘rt yillik birinchi qamal, bashorat nihoyasiga yetgan 1449 yildan 1453 yilgacha bo‘lgan to‘rt yilni ifodalaydi. Uch yuz to‘qson bir yil va o‘n besh kundan keyin, Islom jilovlanadi, Millerchilar esa 1299-yil 27-iyul va 1449-yil 27-iyul tarixining alfa tarixida ifodalangan “o‘ttiz sakkiz va qirq” xususiyatlarida namoyon etilgan bashoratli qudrat ostida “ko‘tariladilar”. Islomning ko‘tarilishi va Xudoning oxirgi kunlardagi xabarchilarining ko‘tarilishi 38 va 40 sonlarining o‘zaro sonli munosabati asosida tuzilgan bir sonli ramz bilan ifodalanadi.

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.

Hizqiyolning o‘ttiz yettinchi bobida Islom sharq shamolining xabari bo‘lib, u o‘lik quruq suyaklar ustiga puflanadiki, ular qudratli bir lashkar bo‘lib oyoqqa tursinlar. Hizqiyolning xabari yetib kelganda, ko‘tarilish boshlanadi, xuddi 1838 va 1840 yillardagi milleritlar tarixida bo‘lgani kabi. O‘sha xabar 9/11 kuni yetib keldi, va tez orada keladigan yakshanba qonuni paytida o‘sha suyaklar qudratli bir lashkar bo‘lib oyoqqa turadilar. Oxirgi kunlarda Xudoning lashkarining g‘olib jamoat sifatida ko‘tarilishi 1838 va 1840 yillar bilan timsollangan. 9/11 dan yakshanba qonunigacha bo‘lgan davr 1840 dan 1844 yilgacha bo‘lgan davr bilan timsollangan edi, ammo u, shuningdek, 2023 yil 31 dekabrdan Nashvillening olovli sharlarigacha bo‘lgan davrni ham timsollaydi.

## Eastern Rome

Sharqiy 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).

Imperiyaning Konstantin birinchi (Buyuk) tomonidan bo‘linishidan to oxirgi Konstantingacha bo‘lgan davr sharqiy Rimning bashoratli tarixini ifodalaydi. Shunday ekan, bashoratli davr, ularning ismlarida ifodalanganidek, bashoratli yoki ramziy bir ota va bir o‘g‘il bilan belgilangan, garchi Buyuk Konstantin bilan o‘n birinchi Konstantin o‘rtasida to‘g‘ridan-to‘g‘ri qon nasabi bo‘lmagan bo‘lsa-da. Birinchi va oxirgi Konstantin ham bashoratli tarzda alfa va omega timsollari sifatida ifodalangan bo‘lib, ota (alfa) Konstantinopolni poytaxt qilib tanladi, o‘g‘il esa (omega) Konstantinopol poytaxt bo‘lishdan to‘xtagan paytda qamal chog‘ida halok bo‘ldi. Sharqiy Rimning bashoratli davri birinchi va oxirgi Konstantin bilan belgilangan. 1299-yil 27-iyulda boshlangan 150 yillik davr 38 yillik bir davrni o‘z ichiga oladi va 4 yillik qamal bilan yakunlanadi. O‘sha qamal 1449 yildan 1453 yilgacha bo‘lgan davrning timsoli edi. Nikomediya yurishi bir hududning zabt etilishi bilan boshlanib, o‘sha hudud poytaxtining zabt etilishi bilan tugadi. Birinchi va oxirgi Konstantin misolida bo‘lgani kabi, Nikomediyaning zabt etilishi bir ota (birinchi) bilan boshlanib, bir o‘g‘il (oxirgi) bilan yakunlandi.

## Four years

To‘rt yil

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 yuz ellik yilning boshlang‘ich davridagi to‘rt yillik qamal, 1449-yilda so‘nggi Konstantinning tahqirlanishidan boshlab 1453-yilgacha — Konstantinopol qamal qilinib qulagan to‘rt yilga olib keldi. Uch yuz to‘qson bir yil va o‘n besh kunni ifoda etuvchi ikkinchi voy xususidagi vaqt bashorati 1449-yil 27-iyulda boshlandi va 1840-yil 11-avgustda yakunlandi. O‘sha sana Oqsoqol Oq aytganidek, Xudoning qudratining ulug‘vor namoyoni deb atalgan to‘rt yillik davrning boshlanishini belgilaydi.

> “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.

> “Uchinchi farishtaning xabarini e’lon qilishda birlashadigan farishta butun yer yuzini o‘z ulug‘vorligi bilan yoritishi kerak. Bu yerda butun dunyo miqyosidagi ko‘lam va g‘ayrioddiy qudratga ega bo‘lgan bir ish oldindan aytilgan. 1840–44 yillardagi advent harakati Xudoning qudratining ulug‘vor namoyoni bo‘lgan; birinchi farishtaning xabari dunyodagi har bir missionerlik maskaniga yetkazilgan, ayrim mamlakatlarda esa o‘n oltinchi asrdagi Islohot davridan beri biror yurtda guvoh bo‘linmagan darajadagi eng katta diniy qiziqish yuzaga kelgan; biroq bularning barchasidan uchinchi farishtaning so‘nggi ogohlantirishi ostidagi qudratli harakat o‘zib ketadi.” The Great Controversy, 611.

Islam was restrained on August 11, 1840 and there was a four-year period which aligns with both the outpouring of the Holy Spirit at Pentecost, and the descent of the mighty angel of Revelation eighteen, when the “great buildings” of New York were struck by Islam of the third woe on 9/11. 9/11 marks the beginning of the sealing time of the one hundred and forty-four thousand. The sealing is a period of time, and the ending of the period of the sealing possesses the characteristics of the beginning of the period. When Christ descended at 9/11, he typified Michael descending to resurrect the two witnesses on December 31, 2023, when the final period of the sealing began.

Islom 1840-yil 11-avgustda jilovlandi va to‘rt yillik bir davr bo‘ldi; bu davr Hosil bayramida Muqaddas Ruhning to‘kilishi bilan ham, Vahiy kitobining o‘n sakkizinchi bobidagi qudratli farishtaning tushib kelishi bilan ham uyg‘unlashadi; o‘sha paytda Nyu-Yorkning “buyuk binolari” 11-sentabrda uchinchi voyening islomiy zarbiga uchradi. 11-sentabr bir yuz qirq to‘rt ming kishining muhrlanish vaqti boshlanishini belgilaydi. Muhrlanish bir vaqt davridir, va muhrlanish davrining yakuni ushbu davrning boshlanishiga xos xususiyatlarni o‘zida mujassam etadi. Masih 11-sentabrda tushib kelganida, u 2023-yil 31-dekabrda, muhrlanishning yakuniy davri boshlangan paytda, ikki guvohni tiriltirish uchun tushib keladigan Mikoilni timsolladi.

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.”

Naynavo jangi bo‘lgan kalit Islomning turli ozod qilinishlarini ifodalaydi; ular 1453 yilga kelib sharqiy Rimni qulatadi. O‘nchi oyatdagi “besh oy”ning bir yuz ellik yili doirasida, boshlanish ham, yakun ham to‘rt yillik davrni o‘z ichiga oladi. Bu ikki to‘rt yillik davr uch yuz to‘qson bir yil va o‘n besh kunning xulosasi bilan bog‘lanadi; bu esa 1840 yildan 1844 yilgacha bo‘lgan to‘rt yillik davrni belgilagan, o‘shanda Masih “butun yer yuzini O‘z ulug‘vorligi bilan” yoritishi kerak edi. 1844 yilda bashoratli vaqtning tatbiqi to‘xtadi, chunki vaqt “endi bo‘lmas edi.”

> 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.

> Va abadiylashtan abadiygacha yashovchi Zot bilan, osmonni va undagi narsalarni, yerni va undagi narsalarni, dengizni va undagi narsalarni yaratgan Zot bilan qasam ichdiki, endi vaqt bo‘lmaydi. Vahiy 10:6.

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

1333 dan 1337 gacha, 1449 dan 1453 gacha, 1840 dan 1844 gacha

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.

To‘rt yillik davrlardan iborat o‘sha uchta chiziq 11-sentabrdan yakshanba qonunigacha bo‘lgan muhrlash vaqti bilan mos keladi, shuningdek ular 2023-yil 31-dekabrdan to Nashvilning olovli sharlarini yetkazish uchun Islom yana qo‘yib yuborilguniga qadar ifodalangan, 11-sentabrdan yakshanba qonunigacha bo‘lgan fraktal bilan ham mos keladi.

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-yil 31-dekabrdan Nashvilldagi olov sharlarigacha bo‘lgan bashoratli fraktal, barchasi 9/11 dan Yakshanba qonunigacha bo‘lgan muhrlash vaqtiga mos keladigan, to‘rt yillik uchta bashoratli davr orqali timsollangan. Shunday qilib, to‘rtta guvoh 2023-yil 31-dekabrdan Nashvill hujumigacha bo‘lgan tarixni aniqlaydi, va aynan Naynavo jangi bu guvohlarning har biri uchun “kalit” bo‘lgan. 1333, 1449, 1840 va 9/11 — barchasi burilish nuqtalari, ya’ni “kalitlar” edi.

> “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.

> “O‘tmish tarixidan olinishi kerak bo‘lgan saboqlar bor; va e’tibor shularga qaratiladi, toki hamma Xudo hozir ham, U doimo qanday ish tutgan bo‘lsa, o‘sha yo‘llar bo‘yicha ish tutishini anglasin. Uning qo‘li hozir ham O‘z ishida va xalqlar orasida xuddi shunday ko‘rinadiki, xushxabar birinchi bor Adanga, Edenda e’lon qilingan zamondan beri qanday bo‘lib kelgan bo‘lsa, hozir ham shundaydir.

> “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.

> “Xalqlar va jamoat tarixida burilish nuqtalari bo‘lgan davrlar mavjud. Xudoning inoyatli boshqaruvida, bu turli inqirozli pallalar kelganda, o‘sha vaqt uchun nur beriladi. Agar u qabul qilinsa, ruhiy taraqqiyot yuz beradi; agar u rad etilsa, ruhiy tanazzul va halokat ketidan keladi. Rabbiy O‘z Kalomida xushxabarning hujumkor ishini, u o‘tmishda qanday olib borilgan bo‘lsa, kelajakda ham, hatto yakuniy to‘qnashuvgacha, shunday davom etishini ochib bergan; o‘sha paytda shaytoniy kuchlar o‘zlarining so‘nggi ajoyib harakatini amalga oshiradilar.” Bible Echo, August 26, 1895.

## Nicomedia

Nikomediya

After becoming emperor in 284, in 293, Diocletian chose Nicomedia as the eastern capital of the Roman Empire when he legally divided the empire into East and West, establishing the Tetrarchy system. Nicomedia served as the main administrative and military capital in the East for several decades. Constantine the Great used it as a base before deciding to build the new capital at nearby Byzantium (which he renamed Constantinople in 330). Even after Constantinople became the main capital, Nicomedia remained a major regional center, strategically located on the eastern shore of the Sea of Marmara. So, while it was not the permanent capital like Rome or Constantinople, Nicomedia was officially designated as the eastern capital during a key transitional period in Roman history. At the beginning of the one hundred and fifty years a capital of eastern Rome is conquered, and at the ending a capital of eastern Rome is conquered. Both conquering’s included a siege.

284-yilda imperator bo‘lgach, 293-yilda Diokletian imperiyani qonuniy ravishda Sharq va G‘arbga bo‘lib, Tetrarxiya tizimini o‘rnatganida, Nikomediyani Rim imperiyasining sharqiy poytaxti etib tanladi. Nikomediya bir necha o‘n yillar davomida Sharqda asosiy ma’muriy va harbiy poytaxt bo‘lib xizmat qildi. Buyuk Konstantin yaqin atrofdagi Vizantiyada (u 330-yilda uni Konstantinopol deb qayta nomlagan) yangi poytaxt qurishga qaror qilguniga qadar undan tayanch markaz sifatida foydalandi. Konstantinopol asosiy poytaxtga aylangandan keyin ham, Nikomediya Marmara dengizining sharqiy qirg‘og‘ida strategik jihatdan joylashgan yirik mintaqaviy markaz bo‘lib qoldi. Shunday ekan, u Rim yoki Konstantinopol kabi doimiy poytaxt bo‘lmagan bo‘lsa-da, Rim tarixining muhim o‘tish davrida Nikomediya rasman sharqiy poytaxt sifatida belgilangan edi. Bir yuz ellik yilning boshida sharqiy Rimning bir poytaxti zabt etiladi, oxirida esa sharqiy Rimning bir poytaxti zabt etiladi. Har ikkala zabt etish ham qamalni o‘z ichiga olgan edi.

## 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-yilda Tetrarxiya tizimini joriy etganida, Nikomediyani rasman Rim imperiyasining sharqiy poytaxtiga aylantirdi. Tetrarxiya tizimi imperiyaning g‘arbiy va sharqiy bo‘linmalaridan tashkil topgan bo‘lib, sharq ham, g‘arb ham “tetrarxiya” so‘zi ifoda etadigan to‘rt sonini hosil qilish uchun katta imperatorga (Augusti) va kichik imperatorga (Caesar) ega edi.

## Alpha and Omega

Alfa va 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 Smirna jamoatining omega timsolidir, Neron esa alfa timsolidir. Buyuk Konstantin Pergamos jamoatining alfa timsolidir, Yustinian esa omega timsolidir.

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.

Rimning sharq va g‘arbga “huquqiy” bo‘linishi (u uzoq davom etmadi) Diokletian tomonidan amalga oshirildi, Rimning sharq va g‘arbga bashoratli bo‘linishi esa Konstantin tomonidan amalga oshirildi. Smirna bilan ifodalangan quvg‘inlarning ikkinchi ramziy jamoati tarixida Rim huquqiy jihatdan sharq va g‘arbga bo‘lindi; Pergam bilan ifodalangan murosaning uchinchi ramziy jamoati tarixida esa Rim bashoratli jihatdan sharq va g‘arbga bo‘lindi. 293 alfa edi va 330 omega edi; milodiy 330-yil 11-may kuni Buyuk Konstantin Konstantinopolni Imperiyaning poytaxti sifatida tantanali ravishda bag‘ishladi.

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 tomonidan 293-yilda amalga oshirilgan huquqiy bo‘linish undan keyin yuz bergan fuqarolar urushi oqibatida, 313-yildagi Milan ediktigacha parchalanib bordi; o‘sha vaqtda sharqdagi Konstantin va g‘arbdagi Litsiniy Milan ediktini e’lon qilib, Masihiylikni qonuniylashtirdilar hamda amalda Tetrarxiyani — to‘rtta muvofiqlashtirilgan hukmdor tizimini, ikki asosiy hokimiyat (G‘arbda Konstantin va Sharqda Litsiniy) o‘rtasidagi kurashga qulagan tizimni — nihoyasiga yetkazdilar. Qulashni boshlab bergan bu huquqiy bo‘linish bo‘linishdan bo‘linishgacha bo‘lgan yigirma yillik davrni ifodalaydi, va har ikkala bo‘linish ham tizimning qulashi uchun turtki bo‘ldi.

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.

Smirna jamoati 64-yilda Neron bilan boshlandi; o‘sha paytda Rimning ulkan yong‘ini Neron tomonidan masihiylarni quvg‘in qilish uchun vosita etib ishlatildi, chunki Neron yong‘inni boshlab yuborganlikda masihiylarni ayblagan edi. Neron quvg‘inning boshlanishini belgilaydi va oxirgi kunlardagi yakuniy quvg‘inning timsoli bo‘lib xizmat qiladi. O‘sha yakuniy quvg‘in sinov muddati yopilgunicha davom etadi; o‘shanda papalik hokimiyati unga yordam beruvchi hech kim bo‘lmagan holda o‘z nihoyasiga yetadi. Shunday qilib, quvg‘inning birinchi davri Rimning yonishi bilan boshlandi va u Rimning yonishi bilan yakun topadi.

> 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 ko‘rgan hayvon ustidagi o‘nta shox esa fohishadan nafratlanadi; uni xarob va yalang‘och qiladi, uning go‘shtini yeydi va uni olovda kuydiradi. Vahiy 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 jamoati 64-yilda Neron bilan boshlandi; o‘sha paytda Rimning buyuk yong‘ini Neron tomonidan, yong‘inni boshlab berganlikda ayblagan masihiylarni ta’qib qilish uchun vosita qilib ishlatildi. Ikki yuz ellik yil o‘tib, u 313-yilda Milan farmoni bilan yakunlandi. Bu “farmon” Diokletianning imperiyani qonuniy bo‘lishi bilan boshlangan yigirma yillik davrning yakuni edi, va shu bilan birga Neron bilan boshlangan Smirnaning ikki yuz ellik yillik davrining ham oxiri bo‘ldi. Smirna jamoati va Neron orqali ifodalangan ikki yuz ellik yillik ta’qiblar Diokletian tomonidan keltirib chiqarilgan eng dahshatli ta’qibning o‘n yilini ham o‘z ichiga olgan edi. O‘sha o‘n yillik ta’qib Diokletianning 293-yilda imperiyaning qonuniy bo‘linishi bilan boshlangan yigirma yilining so‘nggi yarmi edi. Diokletian tomonidan 293-yilda imperiyaning sharq va g‘arbga qonuniy bo‘linishidan boshlab, ikki o‘n yillik davrdan tashkil topgan yigirma yillik bir davr boshlandi.

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 imperiyani huquqiy jihatdan sharq va g‘arbga bo‘ldi; shu tariqa u Konstantin amalga oshirgan bashoratli bo‘linishning timsoli bo‘ldi. Diokletianning bo‘linishi sharq va g‘arbga edi, biroq u sharqda ikki hukmdor va g‘arbda ham ikki hukmdordan iborat edi. Har bir hudud uchun bitta asosiy va bitta ikkinchi darajali hukmdor tayinlangan edi. Milodiy 303-yil 23-fevralda Diokletian nasroniylarga qarshi bir necha “farmon”larning birinchisini chiqardi; bu Buyuk quvg‘inning (shuningdek, Diokletian quvg‘ini deb ham ataladi) boshlanishini belgiladi; u Rim imperiyasidagi nasroniylarga qarshi eng shiddatli va eng keng ko‘lamli quvg‘in edi.

> 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.

> Smirnadagi jamoatning farishtasiga yozgin: «Birinchi va Oxirgi, o‘lik bo‘lgan va yana tirilgan Zot shunday deydi: Men sening ishlaringni, qayg‘u-alamingni va qashshoqligingni bilaman (ammo sen boysan); shuningdek, o‘zlarini yahudiy deb ataydigan-u, aslida unday bo‘lmagan, balki Shaytonning sinagogasi bo‘lganlarning kufrona so‘zlarini ham bilaman. Sen boshingdan kechirajak narsalardan aslo qo‘rqma: mana, sinalishingiz uchun iblis ba’zilaringizni zindonga tashlaydi; va o‘n kun qayg‘u-alam tortasizlar. O‘limga qadar sodiq bo‘lgin, va Men senga hayot tojini beraman. Kimning qulog‘i bo‘lsa, Ruh jamoatlarga nima deyayotganini eshitsin; g‘olib chiqqanga ikkinchi o‘lim zarar yetkazmaydi». Vahiy 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.

Buyuk ta’qib Diokletianning vorislari (ayniqsa Galeriy) davrida 313-yilgacha davom etdi va o‘sha yili Milan edikti bilan yakunlandi. Neron ta’qibning alfa timsoli bo‘lib, u Smirna jamoati bilan ifodalangan bashoratli davrning omega ta’qibi sifatida Diokletianga xos bo‘lgan ta’qibni timsollaydi. Ta’qib sharqdagi Konstantin bilan g‘arbdagi Litsiniy o‘rtasidagi siyosiy nikoh va sulh bilan nihoyasiga yetdi. 313-yil fevral oyida Konstantin va Litsiniy Milanda uchrashib, Milan ediktini e’lon qildilar; bu edikt imperiya bo‘ylab masihiylarga (va boshqalarga) diniy bag‘rikenglik berdi. Siyosiy ittifoqlarini mustahkamlash uchun Litsiniy shu uchrashuv chog‘ida yoki unga yaqin vaqtda Konstantiyaning (Konstantinning o‘gay singlisi) bilan turmush qurdi. Bu nikoh Rimga xos siyosiy ittifoqning klassik namunasi bo‘lib, ikki imperator o‘rtasidagi kelishuvni muhrladi hamda ko‘p yillik fuqarolar urushidan keyin imperiyani vaqtincha barqarorlashtirishga yordam berdi. Biroq bu ittifoq uzoq davom etmadi. Keyinchalik Konstantin va Litsiniy o‘zaro urushdilar, va Konstantin 324-yilda Litsiniyni mag‘lub etib, yagona hukmdorga aylandi.

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 Konstantingacha bo‘lgan ikki yuz ellik yillik Smirna davrining bashoratli muddati amalga oshdi, va 313 yilda murosa jamoati bo‘lgan Pergam jamoati boshlanib, 538 yilda Tiyatira jamoati bilan yakunlandi. Smirnaning ikki yuz ellik yili quvg‘in davrini ifoda etardi, va umumiy davrning oxirida Diokletian quvg‘ini Vahiy kitobidagi “o‘n kun”ni (o‘n yilni) bajo keltirdi; bunda eng og‘ir quvg‘in davri butun davrning bir fraktalini ifodalaydi. O‘n yil ikki yuz ellik yilning bir fraktalidir. O‘sha o‘n yil Neron quvg‘inining omegasi hisoblanadi, va ular yakunida imperiyaning sharq va g‘arbga bo‘linishi omega bo‘linish bo‘ldi.

## Marriage and Divorce

Nikoh va Ajralish

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 64-yilda Rimning yondirilishi bilan boshlandi va ikki yuz ellik yil o‘tib, 313-yilda Milan farmoni hamda sharq bilan g‘arbning siyosiy nikohi bilan yakun topdi. Quvg‘inning o‘n yillik fraktali 303-yilda boshlandi va 313-yilda Milan farmoni hamda sharq bilan g‘arbning siyosiy nikohi bilan yakun topdi. Diokletian tomonidan 293-yilda sharq bilan g‘arbning huquqiy bo‘linishi bilan boshlangan yigirma yil 313-yilda sharq bilan g‘arbning siyosiy nikohi bilan yakun topdi. 313-yildagi sharq bilan g‘arb o‘rtasidagi nikoh shartnomasi 324-yildagi ajralish bilan nihoyasiga yetdi; o‘sha vaqtda Konstantin g‘arbning Lisiniysini mag‘lub etib, Rimning yagona hukmdoriga aylandi. 324-yildagi bashoratli ajralish 321-yildagi birinchi yakshanba qonunidan uch yil keyin sodir bo‘ldi.

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 yildan 330 yilgacha bo‘lgan o‘n yetti yil siyosiy nikohni, Smirna va Neron tomonidan ifodalangan quvg‘inning tugashini hamda Pergam tomonidan ifodalangan murosachi jamoatning boshlanishini ko‘rsatadi. 313 yilda nikoh bilan boshlangan Pergamoning boshlanishidan keyin 321 yildagi birinchi Yakshanba qonuni bilan boshlangan quvg‘in boshlandi. Shundan so‘ng 324 yildagi bashoratli ajralish yuz berdi; bu sharq va g‘arbni Konstantin ostida bitta imperiyaga keltirdi. Olti yil o‘tib, 330 yilda sharq va g‘arbga bo‘linish bashoratli tarzda takrorlandi. Bu o‘n yetti yil Pergamos jamoatining alfa davrini ifodalaydi; u Tayatira jamoati 538 yilda bashoratli tarixga kirib kelguniga qadar davom etadi. O‘sha alfa davri 330 yildan 538 yilgacha bo‘lgan davrning oxirida bir omega tarixini ifodalaydi. Pergamosning omega tarixi 496, 508 va 533 yillar davrini ifodalaydi.

## Seventeen Years

O‘n Yetti Yil

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.

Rafiya jangidagi Ptolemey “o‘n yetti yil” hukmronlik qildi, va Rafiya jangi bilan Paniy jangi orasida “o‘n yetti yil” bor edi. Bu o‘n yetti yil ramziy ma’noda 313-yildan 330-yilgacha bo‘lgan o‘n yetti yilga mos keladi. Neronning Smirna bilan bog‘liq ikki yuz ellik yili Pergamos jamoatining dastlabki o‘n yetti yiliga olib bordi va miloddan avvalgi 457-yildagi uchinchi farmondan boshlangan, Doniyor sakkizinchi bob, o‘n to‘rtinchi oyatdagi 2300 yilning boshlanish nuqtasi bo‘lgan hamda Adventizmning asosi va markaziy ustuni hisoblangan ikki yuz ellik yil bilan bog‘lanadi. Ikki yuz ellik yillik ikki guvoh 1776-yilda boshlangan va shu yil, 2026-yilda, nihoyasiga yetadigan Muqaddas Kitob bashoratidagi oltinchi shohlikning ikki yuz ellik yili bilan mos keladi.

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.”

Adventizmning kashshoflari 313 yildan 330 yilgacha bo‘lgan o‘n yetti yilni ko‘rmagan ham, anglamagan ham edilar, chunki 1844 yilda ular hali yettinchi kun shanbasi yoki quyosh kuni masalasini ham tushunmagan edilar. Biroq ular Vahiy kitobining to‘qqizinchi bobi o‘ninchi oyatidagi bir yuz ellik yilni tan oldilar va bu 1840 yil 11-avgustda yakunlangan uch yuz to‘qson bir yil va o‘n besh kunlik davrga olib borgan bir muddatning boshlanish nuqtasiga aylandi. O‘sha tushuncha Xudoning qudratining qudratli “namoyon bo‘lishi”ni yuzaga keltirdi.

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.

Kashshofchilar Vahiy kitobining to‘qqizinchi bobida yuz ellik yillik ikkinchi davrni tan olmagan edilar. Ularning asosiy tushunchasi Vahiy to‘qqizinchi bobdagi “yangi nur” qurilgan poydevorni ifodalaydi. Bu nur Naynavo jangining “kaliti” orqali ochiladi. O‘sha “kalit” bashoratni o‘rganuvchiga Doniyor va Vahiyda tasvirlangan Muqaddas Kitob bashoratlaridagi barcha shohliklarni anglash imkonini beradi. Bobil, Midiya-Forsiya, Yunoniston, Salavkiylar va Ptolemeylar imperiyalari, Muhammad saltanati, va bundan ham muhimrog‘i, u Rim imperiyasini ulug‘roq namoyon etadi, chunki u nafaqat Rimning, balki sharqiy va g‘arbiy Rim shohliklarining ham, shuningdek, Amerika Qo‘shma Shtatlarining (soxta payg‘ambar), papalikning (mahluq) va Birlashgan Millatlar Tashkilotining (ajdaho) ko‘tarilishi va qulashini aniqlab beradi. Bu shohliklarning barcha ko‘tarilishlari va qulashlari oxir-oqibat dunyoni Armageddonga olib boradigan ajdaho, mahluq va soxta payg‘ambarning harakatlariga guvohlik beradi. O‘sha harakat Doniyorning o‘n birinchi bobining so‘nggi olti oyatida ifodalangan bo‘lib, bu harakatning boshlanishi qirqinchi oyatning yashirin tarixida ifodalangan.

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.

Nineviya jangi oxirzamon voqealari ketma-ketligida Rim imperiyasi, sharqiy va g‘arbiy Rim saltanatlari hamda papalik Rimining guvohliklarini o‘zaro muvofiqlashtirish uchun bashoratli tayanch nuqtani taqdim etadi. Shunday qilib, Nineviya jangi Rim haqidagi turli bashoratli guvohliklarni to‘liq yoritib beradigan kalitdir, va Doniyor o‘n birinchi bobning o‘n to‘rtinchi oyatiga ko‘ra, vahiy o‘rnatadigan ham aynan Rimdir. Bu yo‘nalishlarni birlashtiradigan kalit — Nineviya jangidir.

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

Keyingi maqolamizda Vahiy kitobining to‘qqizinchi bobidagi voylarni yoritgan avvalgi besh maqolani bir-biriga bog‘lashni boshlaymiz.

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