As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Petrusqa, pachak tawa chunka tawa waranqa runakunapa ñawpaq unancha kaspa, 2026 watapi Paniumpi sayashan, 2020 wata, julio killapa 18 p’unchawninmanta llulla willakuyta allinchaypaq llamk’ashan. Chayman hina llamk’asqanqa tupakun Josías Litchpa 1840 wata, agosto killapa 11 p’unchawninmanta allinchayninwan, hinallataq Samuel Snowpa 1844 wata, octubre killapa 22 p’unchawninta riqsichisqanwan. Litchpa allinchayninqa ñawpaq angelpa willakuyninta kallpachasqa, Snowpaqtaq iskay ñiqin angelpa willakuyninta kallpachasqa. Ñawpaq hinallataq iskay ñiqin angelkunapa willakuyninkuna kallpachasqa kasqanqa kinsa ñiqin angelpa willakuynin kallpachakuyta rikch’achin. Ñawpaq kaqpa hinallataq iskay ñiqin kaqpa ima kasqankunapas kinsa ñiqinpi rikuchikun huk huñusqa kasqan hina, hawamanta llaquy willakuywan, hinallataq chunka sipaskunamanta yachachikuypa chawpi tuta waqyakuynin ukhu willakuyninwan kuska.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Profecíapa kimsa kutin rurayninpi, ñawpaq kaqpas kinsa kaqpas, qallariyninwan tukukuyninwan kashaqtin, kikillanman rikch’akuq rasgokunata apamunqaku. Chayraqmi huk wawqi rikuchirqan iskay chunka Revelation qillqapa isqun kaq kapitulumanta ñawpaq llaquywan tupaq achka cheqaqkunata; chaykuna, Alfa y Omega nisqa kamachiy ukhupi churakuspa, Revelation chunka hukniyuqpa “pacha kuyuy” nisqanmanta huk aswan ukhu chanin willakuyta reqsichin. Estados Unidos llaqtapi domingo kamachikuyqa chay “pacha kuyuy”mi, mayqinchus ñawpaqta hunt’akurqan Francia hatun tikraypi, Franciaqa chunka nacionkuna ukhupi huknin kashaqtin, chaykunaqa Daniel qillqapi pagan Roma profecía nisqa wakichisqanman huñusqa karqanku, chaymanta urmachisqa karqan. Chayraykum chunka hukniyuq kapitulo nin: llaqtapa chunka kaqmanta huknin urmarqan.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Chaylla horallanmi hatun allpa kuyuy karqa; llaqtap chunka huknin partin urmaykurqa, chay allpa kuyuy pichaqtaq qanchis waranqa runakuna wañuchisqa karqaku; puchuqkunataq mancharisqa kaspanku hanaq pacha Diosman yupaychayta qorqaku. Apocalipsis 11:13.
Immediately after this verse Islam of the third woe arrives.
Kay versiculomanta qhipata, kimsa kaq ñak'ariypa Islamnin chayamun.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Iskay ñak’ariyqa pasañam; qhawariy, kinsa kaq ñak’ariyqa utqaylla hamushan. Apocalipsis 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Ñawpaq puriqkuna suyarkanku “kimsa ñak’ariy” iskay ñak’ariymanta chaylla qatiq hamunanpaq; ichaqa “utqaylla” nispa tikrasqa simiqa nin usqhaymanta, mana yuyasqaymantapas hamuyta, chaymi Islam-pa manchachiq qipllay ataqikunapaq sutinchasqan kasqa. Kimsa ñak’ariyqa manam 22 de octubre de 1844 p’unchawpiñachu hamunan karqa, imaynachus ñawpaq puriqkuna yuyarqanku; aswanpas, chay hamuspanqa “usqhaymanta, mana yuyasqaymantapas” pasanan karqa, imaynachus 9/11-pi karqan, chayhinataqmi qallariyninta señalan pachak tawa chunka tawayoq waranqa runakunapa sellasqankumanta, mayqinchus tukukun domingo kamachiypa allpata kuyuchiy manaraq chayamushaqtin.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Domingu qhichwa kamachiy” nisqap “allquy”qa “allpa” animalpa chukchuyayninmi, hinaspa 9/11 chayamuptinqa, Hermana White sut’incharqan Señorqa hatarimuspa “manchayta allpata chukchuchinampaq” nispa. Sellakuy qallariypiwan tukukuyninpipis, allpa animalqa chukchuchisqa kachkan, chayrayku “hatun allquy.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Kaytaqa mana hayk’aqpas nirqanichu. Nirqani, chaypi hatun wasiwasikuna huk patamanta huk patakama sayarichkasqankuta qhawarispa, ‘Ancha manchay rikch’aqkuna ruwakunqaku, Señor allpata sinchita chukchichinampaq hatariptin! Chaypim Apocalipsis 18:1–3 nisqampi simikuna hunt’akunqa’.” Review and Herald, julio 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Señorqa “hatarin” imaymana dispensacional llamk’ayninpi hukman tikray kaptinmi, hinaqa karqan Estebanta rumikunawan maqaspa wañuchiptinku 1844 watapi octubre killapa 22 p’unchawninpi, wañuqkunapa taripaynin qallarisqanpacha. Kawsaqkunapa taripaynin 9/11 p’unchawpi qallarisqanpim Señorqa yapamanta hatarirqan, hinaspan allpapa uywanta chukchuchirqan, imaynan ruwanqa pachak tawa chunka tawa waranqa runakunapa sellospa tukukuyninpi, dispensacional llamk’ayninta Iglesianmanta huk qhatinman tikraspa, Babiloniapiraq kaq huk law ovejankunaman.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Wawqi Danielpa tarisqanqa ñawpaq ñak'ariypa kayninmanta, chaymi chunka hukniyuq t'aqapi “hatun allpachakuy” nisqapa willakuyninwan tinkun, hinallataq historiapaq hina, ñawpaq puriqkunapa yachayninwanpas, mayqen historiatachus ñawpaq ñak'ariyta hunt'achirqan chayman hina.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Hinaspan ángel waqyamurqan, hinaspan rikurqani huk qoyllur hanaq pachatamanta urayamushasqanta kay pachaman; paytataq qosqaq karqan uku-uku t’uqupa llavinta. Paytaq kicharirqan uku-uku t’uquta; hinaspan t’uqumanta qosñi lluqsimurqan hatun hornopa qosñin hina; t’uqupa qosñinraykun intipas wayrapas tutayarqun. Hinaspan qosñimanta saltakuna lluqsimurqan kay pachaman; paykuna-manpas atiy qosqa karqan, imaynatachus kay pachapi alaqakuna atiyniyoq kanku hina. Hinaspan kamachisqa karqanku mana ñak’achinankupaq kay pachapa q’urta, nitaq ima q’omer kaqta, nitaq ima sach’ata; aswanqa chay runakunallata, pichus urqunkupi Diospa sellonta mana hap’iqkuna kanku, paykunallata. Apocalipsis 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Ñawpaq puriqkunaqa allinta kay versículokunata churakurqanku chay historiapi, mayqanmi Mohammedta qallariychirqan, payqa paqarirqan 570 watapi, ayllukunata hukllachasqa 606 watapi, ñawpaq revelaciónninta chaskirqan 610 watapi, Medina llaqtaman ripurqan 622 watapi, maqanakuynta qallariyrqan 624 watapi hinaspa wañurqan 632 watapi. “Mana tukukuq ukhu” proféticamente sut’inchan Satanaspa musuq rikch’akuyninta, ichaqa Mohammedqa Arabia llaqtapi qallariyrqan, chayqa sutisqapas kachkan “mana tukukuq ukhu” nisqa, hatun chunkaq chunkaq ch’aki hallp’akuna rayku.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammadqa qhapaq willakuy qhapaq rey tukurqan, icha sutichasqa kasqan hina, “atiyniypi hap’iq” nisqa, 606 watapi, imaraykuchus Kaabapa “yana rumi” esquina rumin kutichiyta pichus saqenman chaymanta llakikuypi kasqanku tukuy ayllukunapa ch’aqwayninta allinchakurqan. Kaabaqa cubo rikch’aq wasim (chayrayku “Kaaba” sutiqa, arabi simipi “cubo” nin), hatun Mezquita Mecapa chawpinpi, Arabia Saudita llaqtapi, tarikun. Sayayninqa 43 pies hina kachkan, anchonñataq 11 pies, largonñataq 10 pies, granitowan marmolwan ruwasqa, hinaspa yana seda hina algodón tela p’achasqawan pakasqa. Kaabaqa Muhammadmanta ñawpaqtaña karqan, hinaspa islam yupaychay yachayman hina, qallariyninpi Abrahamwan churin Ismaelwan huk sapa Diospaq (Allahpaq) yupaychana wasi hina ruwasqa karqan. Achka pachak watakunata qhipaman, wakakunawan hunt’asqa tukurqan, hinaspa arab ayllukunapa pagan yupaychana wasi hinam llamk’achisqa karqan.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaabaqa Islam pachaq qaylla espiritual chawpinmi—huk sapa, ñawpa wasim, mayqinchus huklla Diospi iñiyta, hukllachasqa kayta, Abrahammanta hamuq iñiypa Islamwan tinkuyninta unanchan. Musulmán runakunaqa mana cheqaq simipi “Diospa wasin” hinachu qhawanku, aswanpas yupaychaypaq Diospa churakusqan chawpi nisqa hina. Mohammedpa ruwasqankuna, Kaaba thuñisqa kasqan pacha, chaymantataq wakmanta sayarichisqa kasqan pachapi, chaykunapim paypa pusaynin qallarin.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Huk unu para lluklla unu lluqsisqan Kaabata waqllirqan, hinaspan Quraysh ayllu musuqmanta sayarichirqan. Yana Rumi (Hajar al-Aswad) kutichispa k’uchunman churana pacha chayamuptin, sapa ayllukuna mayqenpa chay yupaychasqa kayta hapananpaq kasqanmanta churanakuyta qallariqkanku. Rimanakurqanku: qhipa yaykuq runa chayta kamachinqa, nispa. Chayman Muhammad yaykurqan, hinaspan chay churanakuyta yuyaysapa allinwan tukuparqan: Yana Rumita huk llikllaman churarqan, sapa ayllumanta huk rantin runata huñurichispa kuskalla oqarichirqan, kuskalla apachirqan, chaymantataq pay kikin maypichus kanan kasqanman churaykurqan. Kay ruwaymi Makkah llaqtapi runakuna ukhupi hatun yupaychayta qowarqan, hinaspa Al-Amin (“Iñisqa”) sutita hap’ichirqan. Kayqa achka pacha yupayninkunapi sut’inchasqa huk hatun ñawpaq-profeta pachasqa ruwaykunamanta hukninmi. “Yana Rumi”qa Mohammedpa churakusqan kallpachaq rumim karqan, paymi Islampa qhapaq profeta kamachiqnin. Yana kallpachaq rumiqa Cristopa (cheqaq kallpachaq rumi) sut’i llullakuy-masinta rikuchin, hinaspa idolokunapa yaykuchisqa watakunamanta qhipaman Kaabapa wasinpa ismuyasqa kayninpas Mohammedpa raykun allinchakurqan.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Quraysh ayllukuna Hudaybiyyah rimanakuyta p’akiptinku qhipaman, Muhammadqa Meccaman purirqan chunka waranqa hina musulmán soldadokunawan. Llaqtataqa aslla maqanakuyllawanmi entregakurqan. Chaymanta Muhammadqa Kaabaman yaykurqan, ukhunpi kaq kimsa pachak suqta chunka ídolokunata tukuchirqan, hinaspataq chay waqaychana wasita huk sapa Diospa (Allahpa) yupaychananman musuqmanta qusparqan. Chhaynapi, Islampa rey Muhammadqa esquina rumi churayta qallariq karqan, hinaspataq templota idolatríamanta picharqan.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Apocalipsis libropi mana tukukuq ukhumantamanta lloqsimuq kimsa atiyniyuqkuna kanku, chay kimsanmanta sapaqninpas llulla Cristota rikuchin. Satanásqa, dragónqa, Ancha Hanaq Dios hina kayta maskan, paypa trono patapi tiyayta hinaspa paypa iglesianpi kayta.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
¡Imaynataq hanaq pachamanta urmamurqanki, Lucifer, paqarinapa churin! ¡Imaynataq allpaman urmachisqa karqanki, suyukunata kallpannaqachiq! Sonqoykipi nirqanki: Hanaq pachaman wicharisaq, Diospa qoyllurninkunamanta aswan hanaqman tiyanayta hatarichisaq; huñunakuy orqopi tiyasaq, chiri lawpa kinrayninpi; puyukunapa patanman wicharisaq; Ancha Hanaq Kaqman rikch’akuq kasaq. Ichaqa uku pachaman uraykachisqa kanki, t’uqupa kinrayninkaman. Isaías 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Mana uywaq pampa ukhumantan lluqsimurqan Apocalipsis chunka hukniyuqpi, hinaspataq catolicismoq salqa uywanqa mana wañuy atiy nanaynin hampisqa kaptin uywaq pampa ukhumantan wicharimun.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Rikch’ayta qhawarqanki chaymi karqa, kunanqa manañam kanchu; ukhupacha mana tukukuq t’uqumanta wicharinqa, hinaspataq chinkayman rinqa. Kay pachapi tiyaqkunaqa muspharinqaku, paykunapa sutinkunaqa manam qillqasqachu kawsay libropi kay pachapa qallariyninmanta pacha, rikuspankutaq chay rikch’ayta, mayqinchus karqa, manaña kanchu, chaywanpas kachkanraq. Apocalipsis 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Catolicismoq uywasqan animalqa Inti punchaw kamachiypi, kimsa hukllachasqa huñu churasqa kaptin, kay pachapa tronomman wichariq. Dragón hina, Catolicismoqa Dios kasqanta niyku, imaynachus Pablo allinta riqsichirqan hina.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ama llullaqchu pipas imaynamantapas: chay p’unchayqa manam hamunqachu, ñawpaqta mana wiñay simimanta witikuy hamuptin, hinaspa hucha runa rikuchisqa kaptin, chinkaypa churin; paymi Dios nisqa tukuy imapaqpas, utaq yupaychasqa tukuy imapaqpas contran sayan, hinaspa pay kikinta aswan hanaqman oqarin; chhaynaqa Dios hina Diospa templonpi tiyaykun, kikinta Dios kasqanta rikuchispa. 2 Tesalonicenses 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Amaru hinallataq, catolicismopa uywanta anticristom, iskayninkutaq Diostukuspa willakunku, chaymanta iskayninkupa qhipa chinkayninku Bibliaq testimoniowanmi t’inkisqa kachkan; amarutaq ukhu pachaman uraykuchisqa kachkan, uywataq chinkaypa churinmi. Chinkayqa qhipa tukukuq chinkaymi.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
Anticristopa hanaq pachaqpi qallarisqan hatariyninta ruwananpaq munasqanmanta kallpachakuyqa mana kasukuy wawakunapi llamk’aspalla kanqa. Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
Roma llaqtapa papannintañam kay pachapi apamurqa chay kikin ruwayta, imaynachus hanaq pacha cortekunapi apasqa karqa tutayaypa príncipeqninta qarqosqa kananpaq manaraq chaymanta ñawpaqta. Satanásqa hanaq pachapi Diospa leyninta allinchayta maskarqa, hinaspataq paypa kikin allichasqanta churayta munarqa. Payqa Kamasqenpa juicioyninmanta aswan hanaqmanmi paypa kikin juicioyninta oqarirqa, hinaspataq Jehovápa munayninmanta aswan hanaqmanmi paypa munayninta churarqa; chay hina ruwaywanqa Diosqa pantayniyuq kasqantam yuyayman apamurqa. Papapas chay kikin ñantam hapin, hinaspataq paypaq mana pantayniyuq kayta nispa, Diospa leyninta paypa kikin yuyayninman hina tupachiyta maskan, hanaq pacha, kay pachapa Señorpa estatutonkuna hinaspa kamachikuyninkunapi rikusqan pantasqankunata allinchayta atisqanmanta yuyaspa. Kay hinaqa sut’itaq kay pachaman nin: Qankunamanmi Jehovápa leyninkunamanta aswan allin leykunata qosqayki. ¡Ancha hatun p’enqaymi kayqa hanaq pachapa Diosninpaq! Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Islammipas, qanchis pachak watakunapa historiankupi Mohammedwan rikuchisqa, tukukuq mana tukuy atawmanta lloqsimurqa, Mohammedman qusqa llave muyuchisqa kaptin. Uqtu kicharisqa kaptin, “q’usñi” lloqsimurqa intita hinallataq wayrata tutayayachiq. Ñawpaq puriqkuna allinta reqsirqaku, uqtu kichaq “llave” nisqaqa Nínive maqanakuy kasqanta.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Apocalipsis qanchis pusaqniyuq t’aqapi isqunniyuq kaqpa ñawpaq kimsa versikulunkunaman haykupteq, profecíapa kinsa kutin rurasqanpa contexto-pi, tariyku chay versikulukunapa profétika rasgokuna, ñawpaq ay kaqta rikuchiq, hatun allpa chukchuypi “utqaylla” chayamuq kinsa kaq ay-paq profétika rasgokunatapas ejemplar hina rikuchisqanta. Domingo p’unchaw kamachikuyqa Nínive maqanakuywanmi rikuchisqa kachkan.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Pedroqa Nashville llaqtaman ninakuruq q’umir nina-rumikunamanta llulla willakuyta allinchaspa kutichinapaq umalliqmi, hinaspan reqsinmi Ellen Whitepa Nashvilleman ninakuruq q’umir nina-rumikunamanta waqyasqanpa cheqan rurasqan qallariynin kasqanta “waranqa llaqtakunapa thuñichisqa kayninpaq, idolatriaman casi hunt’asqa qochasqa kasqankumanta.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Nashville llaqtapi nina kurukunaqa siudadkunaman hamuq huk pacha tukuy mana allin thuñichiyta qallariyninta señalan, chaynallataq pisi tutamanta waqyay willakuypa qallarintapas señalan. Chay willakuyqa Islammanta mana suyasqa maqanakuywanmi qallarin, chay pachataq tukukun hatun pacha kuyuypi Islammanta mana suyasqa maqanakuywanmi. Pisi tutamanta waqyay willakuy willakusqa pachaqa pachak tawa chunka tawa waranqa sellasqa kaqkunapa sellakuy pacha tukukuyninta señalan; chay pachaqa 9/11 p’unchawpi Islammanta mana suyasqa maqanakuywanmi qallarisqa karqa.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Chayqa pachak tawa chunka tawa waranqa sellasqa kayqa qallarin Balaamwan asnuwan rikuchisqa siq’iman hina, maypichus kimsa maqanakuykuna kashan, chaykunaqa domingo kamachikuypi tukukunku; ichaqa iskay kaq mana suyasqa maqanakuyqa 2023 wata, octubre killapa 7 p’unchawninpi ñawpaq hatun sumaq allpaman hamuq maqanakuytapas, hinaspa Nashvillepa nina rump’ukunapipas hap’in. Llapa siq’ikunaqa hukllata rimanku, hinaspa Pedroqa entiendenmi kay cheqaqkuna kichasqa kayninta, chaykunaqa allpa pichanawan runa ch’iqnisqa k’anchay rumi-kunata huñuspa kajonman wikch’uykusqan hina rikuchisqa kaspa, Judá ayllumanta Leónpa llamk’aynin kasqanta.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Judá ayllupa Leónninmi ricuchin Pedroq Nashville llaqtapi allinchasqa willakuynin pachak tawqa chunka tawa waranqa sellaqakunapa qhipa pacha tiempopi kasqanta; chayqa Daniel chunka hukniyuq capítulo, tawa chunka versículopi pakasqa historiapi rikuchisqa kachkan, astawan sut’itaq chay mismo capitulopa chunka hukniyuqmanta chunka pisqayuqkama versículokunapi rikuchisqa pakasqa historiapa rakinpi. Chay versículokunapiqa, Raphia maqanakuywan Panium maqanakuywanmi pusanku chunka suqta versículopi Domingo kamachikuykama, chaymi Actium maqanakuywan rikuchisqa kachkan. Panium maqanakuy Actium maqanakuywan Domingo kamachikuypi tinkukuptinqa, Nineveh maqanakuypas yapamanta kutichisqa kachkan.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
Islampa reyynin Mohammedman qosqan “llave”, sut’in mana Islampa karakterllanachu, aswanpas Nineve maqanakuywan señasqa chinkachiypa llaqtanpas. Reypa sutinqa “hebreo simipi Abadón nisqa,” hinaspa “griego simipipas sutinmi Apollyon.” Griego hinaspa hebreo simikunaqa Antiguo hinaspa Nuevo Testamento-kunata reqsichinku, hinaspa yachachiwanchikmi Abadón nisqaqa “chinkachiypa llaqtan” kasqanta, Apollyon nisqataq “chinkachiq” ninanta. Apocalipsis qanchisqon ñiqin t’aqapa chunka hukniyuq versiculonpi, Islampa patanpi kaq reymi Mohammed, ichaqa chayqa “ukhu tukukuyniyuq t’uqupa angelnin” nisqapasmi, chaymi Satanás. Imaynatachus papaqa anticristo kasqa Satanáspa allin makinan hina kay pachapi, chaynallataqmi Mohammedpas Satanáswan chiqap kamachisqa, ukhu tukukuyniyuq t’uqupa angelninwan.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Domingo leypi, kimsa kuti huñusqa tinkuyqa kay pachaman kallpachisqa churasqa kachkan, hinallataq 1798 watapi papadoman churasqa wañuy apaq ch’akiyqa, chaymi tutayaq pacha tukukuyninta riqsichirqan, hampisqa kachkan. Chay wañuy apaq ch’akiy hampisqa kaptin, tutayaq pacha iskay kaq mit’a chayamun; hatun allpachakuypi, mayqinchus domingo leyi kasqa, Islamqa llaveta muyurichin, hinaspa qosñi, hina huk hornomanta lloqsisqayna, intita ch’askakunatapas pakaykun, tutayay kutimunqanrayku. Nínive maqanakuyqa domingo leypi yapamanta ruwaykusqa kachkan, payqa llave kasqanrayku, mayqinchus tutayay iskay kaq mit’ata apamun. Chaypi llaqtantin kachkan apostasiamanta qatiqnin llaqtantin chinkay. Chaypi “active despotism” hunt’asqa kamachiywan apaykachakun, imaraykuchus Nínive maqanakuypi Islampa qosñin intiwan ch’askakunatapas tutayachiqqa nina rawraq hornoyna kasqanrayku. “Nina rawraq horno” nisqaqa Abrahamwan Diospa rimanakuyninpi huk ima kaptinmi.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Chaymanta pasasqa, inti yaykupuqtin, tutayaqtaq, qhawariy, qosñiyuq hornolla, nina rawraykachaqqa chay rakisqa aychakunapa chawpinta pasaq. Génesis 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Q'usñiyuq hornuqa, Abrampa rimanakuy haywarisqankuna chawpinpi pasaspa, chunka kimsayuq versículopi nisqapi rikuchisqa Egiptopi watasqa kayta reqsichirqan.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Hinaspan Abramta nirqan: Cheqaqtapuni yachay, miraynikiqa mana paykunaq kaq llaqtapin huk llaqtayuq hina kachkanqa, paykunatataq servinqa; paykunataq ñak'arichinqaku tawa pachak watakuna. Génesis 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Ruphachisqa hornu”, hina Daniel qillqap kimsa kaq kapitulumpi Nebucodonosorpa hornun hina, wata-sqa kayta, kamachisqa uyariyta ima sut’inchan; chaymi karqa Sadrac, Mesac, Abed-negopa kasqan.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Ichaqa ñanpi churasqa kasqankuman hina hatun muyuriyninkupi puriq qoyllurkunahina, Diospa yuyayninkunaqa mana utqaychaytapas yachanichu, mana qhipaytapas. Hatun tutayaypa unanchaqninkunawan, qosñiyuq hornowanpas, Diosqa Abrahamman rikuchirqan Egiptopi Israelpa watukusqanta, hinaspataq willarqan paykunapa chaypi tiyakuyninku tawa pachak wata kananpaq. ‘Qhepamanqa,’ nispa, ‘llapa qhapaq kayninta apakuspa lluqsimunqaku.’ Génesis 15:14.” El Deseado de Todas las Gentes, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Ichaqa Señorqa qankunata hap’ispa, fierromanta hornomanta, chayri Egiptomantapuni, urqhomusurqa paypaq herenciapaq llaqtan kananpaq, kunan p’unchaw hina. Deuteronomio 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Intichá q'uchu, intiwan killawan tutayachiq, pichqaqnin Nineveh maqanakuy pichqan muyuchisqa kaptin, sut'inchanmi chay qatiykachayta, Domingo kamachiypi cheqaqtapuni qallariqta. Chhaynaqa, tutayaq p'unchaykunapa pacha qatiykachayninqa yapamantanmi ruwakapun. Ñawpaq kamachiqkuna allintan riqsirqaku Nineveh maqanakuyqa “llave” kasqanta, mayqinchus Islamta profecía willakuypi yaykuchirqan ñawpaq ay payasqa hina 627 watapi. Chay maqanakuqqa Roma llaqtawan Persia llaqtawanmi karqan, hinaspataq Roma llaqtapa atipayninta rikuchirqan, ichaqa chayqa imaynachus sutichasqa “Pyrrhic victory” nisqa hina karqan. Huk atipay, atipaqpaqpas cheqaqpi wakllichiq. Chay rimayqa hamun Epiro llaqtamanta rey Pirropa atipayninmanta. Romanokunawan iskay maqanakuyman qhipa (Heraclea 280 BC watapi, Asculum 279 BC watapi), payqa romano soldadokunata atiparqan, ichaqa kikinpa askha soldadokunamanta hatun rakita chinkachirqan. Ñawpa willakuy hinaqa, chaymantan nirqan: “Huk kutitaq kayhinata atispaqa, chinkasqañam kashanchik.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Nínive waqayqa Romaqpaq huk allin yuyaychasqa atipay karqan, ichaqa tukusqanmanta qhipaman mana Roma nitaq Persiaqa atiyniyuqchu karqanku Islampa maqanakuy llalliq puririyninta allinta hark’ayta. Persiaqa Estados Unidos-mi, Romaqa papado-mi kunan p’unchawkunaq hunt’asqapi Nínive waqaymanta. Medo-Persia, iskay waqrayuq atiyniy hina, Estados Unidospa iskay waqrayuq atiyninta reqsichin. Domingo kamachiypi Estados Unidosqa huk waqra sapaqmi, imaraykuchus domingo kamachiyman pusaspa uywaq siq’isqan rikch’aynin ruwasqaña kashan, chay ruwasqaqa iskaynin waqrakunata hukllaman huñuywanmi kasqan. Daniel pusaqniyuqpi iskay waqrakuna kanku Medo-Persia Qhapaq Suyuta reqsichiq, hinaspa Persiaq waqranqa qhipata sayarimurqan.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Chaymanta ñawiykunata oqarirqani, qhawarirqanitaq; hinaspa qhaway, mayu ñawpaqpi huk urqu oveja sayasharqan iskay waqrayuq; iskaynin waqrakunataq hatun karqan; ichaqa huknin hukninmanta aswan hatun karqan, aswan hatun kaqtaq qhipallata riqsirisqa karqan. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Estados Unidospa iskay waqran republicanismopa Protestantismopa hukllam tukunku, iglesiawan estadowan huñunakuspa animalpa rikchayninta rurasqankupim. Chay rurasqa llapan hunt’asqa tukupun, domingo kamachiypi animalpa señalen churasqa kasqan kallpachasqa kaptin. Kaymi reqsichin Estados Unidosqa domingo kamachiypi sapa Persia kasqanta. Persiataqa Roma atipaykurqan Nínive maqanakuypi. Imayna Romaqa Persiata atiparqan chayqa historiapi ancha allin reqsinaqa, Heraclioq rurayninkuna rayku, paymi Romaq emperadornin karqan.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Sasachakuspa nisqapi, Heraclioqa mana chiqan rikuchisqa ñawpaqman riq maqanakuyta ruwaspaqa, huk musphachiywan atipanakuyta ruwarqa. Chay musphachiyta hunt’ananpaq ruwasqankunaqa historiapi qillqasqa kachkan. Chay musphachiyqa chiraw pacha maqanakuyta akllasqanwanmi qallarin, imaraykuchus chay ñawpaq p’unchaykunapi chay hina ruwanakuyqa mana yachakuypaqchu karqa; ichaqa mana chayllapichu tukukurqa. Heraclioqa 627 watapi setiembre killapa chawpinpi urqu llaqtakunamanta norte cheqninmanta (Armenia urqu pata cheqninmanta) yaykurqa. Mana suyasqa ñannta hap’ispa urayman chiqanta Persiaq hatun llaqta Ctesiphonman rinanpaqqa, aswan hatun muyuriyta ruwaspa sureste cheqninman purirqa, tinkuy suyu patakunata qatirispa (kunan p’unchay Turquía-Irán tinkuy muyupi hina). Chaymanta surman hinaspa oeste cheqninman kutirispa, 627 watapi diciembre killapa 1 ñiqin p’unchayninpi Great Zab mayuta chimparqa. Chaymi soldadokunanta churaykurqa Nineveh pampapi (Tigris mayuq inti lloq’e bankonpi), ñawpaq Nineveh llaqtapa thuñisqan qayllapi. Kay kuyuyqa Persia soldadokunaman tupaqa surmanta nortemanmi karqa—Persiakuna mana suyasqankuman t’aqaw. Paykunaqa suyarqanku Ctesiphonman urayman kallpachakuspalla rinanta. Chayqa Persia kamachiq Rhahzadh-ta mana wakichisqallata tariparqa hinaspa Heracliota qatiq rinanpaq mana allin hallp’aman apamurqa. Chaymi Romanokunaman saqerqa Nineveh qaylla pampakunapi maqanakuy pampa akllanankupaq. Chay purichiyqa hark’arqa Romanokuna Persia soldadokuna chawpipi wisq’asqa kanankuta, hinaspa munasqankuman hina lluqsiy ñanta qowarqa. Chay p’unchay maqanakuypi puyu hinaspa chiqap maqanakuy ukhunpi llullakuq kutirikuy taktika huñusqa kasqanrayku, achka musphachiy patakuna karqa. Kay sinchi sonqoyuq chiraw pacha yaykuy hinaspa Persia suyu ukhuman muyuriq flankeo ñanqa Heraclioq aswan hatun awqanakuy atisqankunamanta hukninmi qhawasqa. Chayqa yanaparqa Persiaq atiypi iñisqankuta p’akichiyta hinaspa unay awqanakuypi Romanokunapa qhipa atipayninman sinchita yanaparqa.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Nínivepa maqanakuyninpi, p’unchay paqarimuymanta chunka hukniyuq pachakama sinchita maqanakusqa kaqtin, iskay chunka pusaq estandartekuna, p’akiskasqa utaq llik’isqa kananpaq kaqkunamanta huklawpi, Persia runakunamanta qichusqa karqan; soldado masinkupaq aswan hatun rakinmi tukuy ch’uñusqa hina tukuchisqa karqan, atipaqkunataq (Roma runakuna), kikinkupa chinkachisqankuta pakaspa, tutaqa pampapi pasarqan. Asiriapa llaqtankuna, palaciokunapas, ñawpaq kutita Roma runakunapaq kicharisqa karqan.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Roma kamachiq apuqa manam kallpachasqachu karqan atipayninkunawan tarisqanrayku; chaypachallataq, hinallataq chay kikillan medioswan, Arabia llaqtamanta Saraceno runakuna achka achka, chay kikillan suyumanta langostakuna hina, purisqankupi yanayachaq, pantachiq Mohammedan yachachiyta mast’arispanku, usqhayllam Persia kamachiytapas Roma kamachiytapas llipirqusqanku.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
Kay chiqaqa nisqapi aswan hunt’achisqa rikch’ariyqa mana munasqachu kay p’unchawpaq, Gibbonmanta capítuloq tukukuynin simikunapi qosqasqaman hina, maymantachus ñawpaq urqusqakuna hap’isqa kashan. “Heraclioq estandarten urapi atipaq huk ejercito rurasqa kaptinpas, chay mana natural kallpachakuyqa paykunapa kallpankuta ruwachinanmanta aswan tukuchisqaman rikch’akun. Emperador Constantinopla utaq Jerusalén llaqtapi atipayta raymichkaptin, Siria suyupa tinku kuchunpi huk mana reqsisqa llaqta Saracenos runakunaq suwachasqan karqan, hinaspataq yanapaypaq ñawpaqman puriq soldadokunatapas kuskallamanta cuchurqusqaku,—sapa kuti kaptinpas mana ancha importante nisqa kaqmi kanman karqan, mana hatun tikraypa ñawpaq rimaynin kasqanraykuqa. Kay suwakunaqa Mohammedpaq apostolesnin karqanku; paykunapa usqhay mana yuyayniyuq sinchi sonqonku ch’in pampa-manta lluqsimusqa karqan; hinaspataq reynadoyniq qhipa pusaq wata ukunpi, Heraclioqa Arabes runakunaman chinkachirqan chayllataq provinciaskunata, chaykunataqa Persas runakunamanta qespichisqan karqan.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Qullqiwan llullakuywan kusisqa kallpachaypa espíritu, hanaq pachapi mana tiyayniyuq,’ kay pachaman kacharqaku. Mana tukukuq t’uquta kicharinapaqqa huk llavellam pisi kasqa, chay llaveqa Chosroespa urmayninmi karqa. Payqa Meccamanta huk mana reqsisqa llaqtayoq runapa cartanta pisipaq qawarispan llik’irparqa. Ichaqa ‘hatun k’anchaynin’ ukhumanta ‘tuta torre’ nisqaman urmaspa, maymanpas ñawi mana yaykunmanchu chayman, Chosroes sutinqa usqhayllata qonqayman pasanan karqa Mohammedpa sutinqa ñawpaqman hamuqtin; killa ch’akichisqapas rikurirqanmi, qoyllur urmaynin kama hatarimuynta suyasqallata hina. Chosroesqa, llapa atipachiynin tukukusqan qhepanpi, imperiunta chinkachispa, wata 628-pi wañuchisqa karqa; hinaspa wata 629qa ‘Arabia atipanakuywan,’ hinaspa ‘Mohammedpa qatiqninkunapa Roma imperiopa contranpi ñawpaq kaq maqanakuywan’ reqsisqa kachkan. ‘Hinaspa pichqa kaq angel waqra waqachirqan, hinaspa hanaq pachamanta kay pachaman urmaq huk qoyllurta rikurqani; paymanmi mana tukukuq t’uqupa llaven qosqa karqa. Hinaspa payqa mana tukukuq t’uquta kicharirqan.’ Payqa kay pachaman urmarqa. Roma imperiopa kallpan tukukuptin, hinaspa Inti lloqsimuypi hatun qhapaq rey tuta torrenpi wañusqa siriyaptin, Siria linderokunapi huk mana reqsisqa llaqtata saqueoyqa ‘hatun muyupakuywan paqarinanpaq ñawpaq willakuy’ karqa. ‘Saqueador runakunaqa Mohammedpa apostolninkunam karqaku, hinaspa paykunapa manchakuy mana yachaq sinchi kallpankuqa ch’in pampa ukhumantam lloqsirqan.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Nínivepa maqanakuyninmi rikuchin kunan pacha Romata, domingo kamachiypi Estados Unidos-ta atipaykuchkaptin; ichaqa chay atipayqa pyrrhic atipaymi, imaraykuchus Roma contra huk ñawpaqman puriq taripayqa qallarin domingo kamachiyllapim.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Chosroesqa Persia hatun qhapaq suyupa uman karqan; chayrayku Persia, Estados Unidospa urmayninta domingo kamachikuypi rikuchispa, Biblia willakuypa qhichwa suqtaq qhapaq suyupa urmayninpi mana tukukuq t’uquta kicharinapaq llave kasqa. Chayqa Daniel chunka hukniyuqpa versículonkunapi chunka suqtayuq, kimsa chunka hukniyuq, tawa chunka hukniyuqpi kaq domingo kamachikuyta rikuchin, hinaallataq Apocalipsis chunka kimsayuqpa versículo chunka hukniyuqpiwan.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Qhawariychis puriq runa Stephen Haskellpa rimayninkunata chay kikin versículokunamanta hinaspa willakuy ñawpaq pacha historianta:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
Arabiakunata, icha saracenokunataqa, kay pachapiqa manam hayk’aqpas ima kallpachakuyniyoqchu karqanku. Llaqtakunapa historiankupiqa, ch’in pampapi libre runakunaqa casi mana reparasqa hina pasaqku karqanku. Mahomaq yachachikuyninqa ch’eqesqa ayllukunata hukllachirqan, hinaspan nacionkunata atipaqkuna hina lluqsichirqan. Utaq saracenokunapa makinkunawan usqhayllas mirasqanqa, hatunmantaqa, romanokuna chaymanta Chosroeswan, musuq Persia imperiopa umalliqninwan, awqanakusqankuraykum karqan. Kay awqanakuyqa qhipaqpa urmayninta apamurqan. Musuq Persiaqa perqahina hark’a karqan, Mahomaq atiyninta sayachispa; ichaqa chay atiq urmaqtin, hark’aqa chinkarqan, “mana tukukuq t’uqu” kichasqa karqan, hinaspan saracenokunaqa pacha intiruta unu lloqsimuymanta hina hunt’arqanku. “Mana tukukuq t’uqu kichasqa kaptin, qosñi huk lloqsirqan, intiypa uyanta pakaspa.” Kay rikch’achiyqa sinchi kachkan, Mahomaq yachachikuynin kay pachapa hawanpi mast’arikuspan imayna tutayachisqanta rikuchispa. Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Romaq historiampi chay hark’a pirqaqa iglesiatawan estadotawan t’aqachiq pirqami, domingo kamachiypi chinkachisqa. Romaq Persia patapi Pirricoq atipasqanmantaqa huknin capa kananmi, Nineve maqanakuypi; imaraykuchus ñawpaqta huk Nineve maqanakuy karqan, chayqa Alpha-ta rikuchispa, 627 watapi maqanakuytaq Omega-ta rikuchin. Chay maqanakuyqa 612 a.C. watapi karqan, yaqapas chunka iskayniyuq pachak watakuna chawpipi t’aqasqa hina. Chay maqanakuypi Asiriataq kimsa-manta huñusqa huk hatun huñunakuywan atipasqa karqan, hinaspan Asiria imperioq tukukuyninta señalan.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jonesqa rimarin Ninivepa alfa maqanakuyninmanta:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
«Asiria kamachikuypi imakuna mana allinmanta aswan mana allinmanmi rirqan, chaymi 612 a. C. watapi huk hatun hatarikuq kutimanta karqan, kikinkuna kimsa llaqtakunaqmanta, kay kutipiqa Nabopolasar kikinqa pusasqan. Kayqa llapallanpi atipasqa karqan: Nínive llaqta thuñisqa qutuman tukusqa karqan; hinaspan Asiriaq imperionnin kimsa hatun rakikuykunamanmi rakisqa karqan,—Mediaqa inti lloqsiy chinpapiwan ancha hanaq chinpapiwan hap’iq, Babiloniaqa Elamta hinallataq Éufrateswan Tigris mayukunaq pampankunata llapan wayq’ukunatapas hap’iq, Egiptoqa Éufrates mayu qhipa lado inti yaykuy chinpapi llapan llaqtata hap’iq. Kay Babiloniawan Mediawan huñunakuyq sello-ninqa karqan Mediaq reyninpa ususin Nabucodonosorwan, Nabopolasarpa churinwan, kasarakuynin. Asiria contra huñunakuypi paypa rakin ruwayninta hunt’aspanmi Faraón-neco, Egipto reynin, Asiria reyninpa contranpi lluqsirqan Éufratespa qayllanpi Carquemispi maqanakunanpaq, chay pacha Judápa reynin Josías paywan maqanakunanpaq lluqsispa, Meguido llaqtapi wañuchisqa karqan. Chaymantataq kay llapan inti yaykuy chinpapi suyu Egipto reyninman tupaq kaptin, atipayninwan chaskisqa chiqap kamachikuyninta rurashanpi, Judápa reynin kaymanta Josíaspa churin Salumta uraykachirqan, chaypa rantinpi Eliacimta Judápa reyninman churaykuspa, sutin Jehoiacimman tikrarqan, hinaspan hallp’api impuestotapas churarqan.» 1 Crónicas 3:15; 2 Reyes 23:31–35. A. T. Jones, Review and Herald, 15 de marzo de 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Alfa maqanakuy Nínive llaqtapi, 612 a. C. watapi, Asiria imperyu tukukapun, hinallataq Bibliamanta profecíapi soqta qhapaq suyu domingo kamachiywan tukukuq hina. Chay maqanakuypi atipaqqa kinsa hukllachasqa huñuy karqan: Babilonia, Egipto, Media ima. Chay pacha awqanakuykunapi Rey Josíasqa Meguídopi wañun, chaywantaq Armagedón nisqapa rikch’ayninta churarin. Omega maqanakuy Nínive llaqtapi 627 watapi kaqtin, kimsay ñak’ariypa Islam nisqan cacharichisqa kachkan, Constitución ukhupi amparay perqa hurqusqaña kaptin, imaynachus Haskell Persia suyumanta qhawarirqan “hark’ay perqa” nisqa amparayta Persia atipaywan hurqusqata hina. Rey Josíaspa Meguídopi wañusqanmi reqsichin Nínivepa ñawpaq maqanakuyqa qhipa p’unchaykunapi iskay kaq maqanakuy kasqanta. Nínivepa iskay maqanakuykunamanta qhipa kaqnin, 627 watapi, llave muyurichisqa kaptin ukhu t’uqu kicharisqa kaqtin, chaymi qhipa p’unchaykunapi ñawpaq kaq, ñawpaq kaqqa qhipa kanqa nisqanrayku. Nínivepa ñawpaq maqanakuy, Asiriawan kinsa hukllachasqa huñu chawpipi kaq, Armagedónman pusamun. Iskay kaq Tutayaq Pachapa pacha qallarin Nínivepa maqanakuywan, tukukunpas Nínivepa maqanakuywan.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Pusaq p’ututuqpa chiqnisqan, Apocalipsis pusaqniyuq t’aqapi isqon kaqpa ñawpaq llaquy kasqan, chaymantaqa ñawpaq puriqkuna yacharqanku Apocalipsis qillqapi ima pasajepas kaptin aswan sut’i historiapa qhawariynin kasqanta. Uriah Smith chay chiqaqta kayhinata rimarin:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘VERSO 1. Hinallata angel waqyasqa qallarirqan, hinaspan huk qoyllurta rikarirqani hanaq pachamanta kay pachaman urayamuqta; paymanmi qosqa karqan uku mana tukukuq t’uqupa llaveynin.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Kay pututapi astawanpaqmi, huk kutitaqmi señor Keithpa qillqasqanmantam hurqusun. Kay qillqaqa chiqaqtapuni nin: ‘Manam yaqapas huk rakhuq kay Apocalipsismanta wakin rakikunakunapi chayhina sapa kuti hukllachasqa yuyayniyuq kanchu, pichqa kaqta, suqta kaqta trompetakunata, ichaqa ñawpaq kaqta, iskay kaqta llaquykunata Saracenokunaman hinaspa Turcokunaman tupachisqankumanta. Chayqa ancha rikch’ariqmi, mana sasachu pantasqa unanchayta. Sapa hukninta reqsichinapaq huk iskay versículollachu kananpa rantinpiqa, Revelaciónpa isqun kaq capitulon tukuy llaqtapi rakisqa kachkan iskayninkumanta willakuywan hunt’asqa’.” Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Pedroqa Paniumpi kachkan Nashville llaqtamanta nina bolakunaq willakuyninta allichanapaq kamachisqa; chaypim ñawpaq kuti rikuchikun ñawpaq ay! nisqapa imayna kaqnin allinta hinallataq tinkun mana unay hamuq Domingo kamachiqpa imayna kaqninwan. Judá ayllumanta Leonqa kay yachayta kicharisqa, huk profecía siq’ikunañataq pay ñawpaqta churakusqanwan hukllachasqa kachkaptin. Historiador-kunaqa qhawachinqaku Roma llaqtapa Persia runakunapaq 627 watapi mana yuyasqa waqaychana maqanakuyta rurasqan ancha chanin kasqanta; chayta rimaspankutaq, qillqanku Heraclioq qhipanta muyuriywan, Persia qhipaman muyuspalla, chiri pacha killakunapi pakasqa qhipakunanpaq yachaysapa ruraynin kasqanta, maqanakuy pacha chayamuqkama pakasqa kananpaq.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Pani Whiteqa willawanchikmi Romaqa sapaqllam “allin sayanapaq chiqanta” suyasqanta, chaymantaq maqanakunqa.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Diospa siminqa hamuq hatun peligromanta ñawpaqtaña willakamusqa; chayta mana kasukuspa saqesqa kaptinqa, protestante kay pachapi kaqkunaqa Romaq cheqaq munayninkunata imataq kasqanta yachanku, ichaqa toqllamanta qispikuy mana atiynin p’unchawña chayamuktinraq. Payqa upallallamanta kallpayoqman wiñashan. Yachachikuyninkunaqa ley ruranak wasikunapi, iglesiakunapi, runakunapa sonqonkupipis kallpachakushanmi. Hatun, alto rurasqankunata huñuchkushan, pakasqa ukhu kuchukunapi maypichus ñawpaq qatiykachasqankuna yapamanta ruwasqa kanqa chaypi. Pakallamanta mana yuyasqa hina kallpankunata sinchiyachishan, p’unchaw chayamuptin maqanaykupaq kikillanpa munayninkunata hunt’achinampaq. Tukuy ima munasqanqa allin sayayllam, chaytataq ñaqaña qosqaña kachkan. Manam unayñachu rikusun, mallikusunmi Roma elemento nisqapa munaynin imapaq kasqanta. Pipas Diospa siminta creenqa hinaspa kasukunqa, chayraykum piñakuyman hinaspa qatiykachayman urmanqa.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Imaynatachus Emperador Heracliuswan karqan hina, papakunaqa “pakallapi hinaspa mana yuyasqa hina” chaymanmi purisharqanku munasqanman, Isaías qhelqapi iskay chunka kimsayuq capítulo hunt’akusqanman hina, maypichus Tiro llaqta qharmin qhespichisqa hina qunqakusqa kachkan Bibliapi profecía nisqapa soqtayuq qhapaq suyuq historianta rikuchinapaq. Heracliuspa pakasqa mana yuyasqa maqanakuy qallarikuyninqa kay pachapi papakuna qunqakusqa kasqanm, 1798 watamanta Domingo kamachikama. Siqi patapi siqi patapi, ñawpaq llakikuyqa kimsayuq hinaspa qhipa llakikuymanta sut’inchan. Ñawpaq llakikuypi huk willakuy rimakusqa, chaymi Islampa historiannintawan hinallataq pachak tawa chunka tawa waranqa sellakusqankupaq pacha ñawpaqman churan.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Hinaspata kamachisqa karqan mana allpapa qhuranta, mana ima q’umir kaqta, mana ima sach’atawan waqllinankupaqchu; aswanqa chay Diospa sellonta urkukunapi mana charisqa runakunallata. Chaykunamanpas qonnasqa karqan mana wañuchinankupaqchu, ichaqa phichqa killakunata ñak’ariychisqa kananpaq; hinaspa paykunapa ñak’ariyninqa karqan laqatuqpa nanachikuynin hina, runata k’irisqan pacha. Chay p’unchaykunapin runakuna wañuyta maskanqaku, ichaqa manan tarinqakuchu; wañuyta munanqaku, ichaqa wañuypas paykunamanta ayqenqa. Apocalipsis 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Manaraq llavita kichasqa kanman chay Nínive maqanakuypi — mayqinchus utqayllam hamuq domingo kamachiy kashan — pachak tawa chunka tawa waranqa runakunaqa ñam sellasqaña kanku. Chay domingo kamachiypi, llaqtakunapa chinkachiynin — mayqinchus Nashvillepa nina rumpukunawan qallarin — rikuchisqa kashan “phisqa killakuna” hina, maypi maqanakuy sinchita rawran, hinaspa iskay kaq papal yawar maytu qallarichisqa kan, pichqa kaq sellopi Ch’isi Pacha watakunapi wañuchisqa testigokunaman qosqa kutichiy hunt’akusqanman hina.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Hinaspa pisqa kaq sellota kicharirqanña, altarpa uranpi rikurqani Diospa siminrayku, hinallataq hap’isqanku testimoniurayku wañuchisqa runakunaq alman-kunata. Hinaspa hatun qapariyninwan waqyarirqanku, nispanku: “Hayk’aqkamataq, Apu, qhapaqchu cheqaqchu kanki, mana juzgankichu nitaq yawarniykuta kutichinkichu kay pachapi tiyaqkunaman?” Hinaspa sapa hukninkuman yuraq p’achakuna qosqa karqan; hinaspa paykunaman nisqa karqan, aswan pisi p’unchawraq samaykuchun, kamachimasinkupas, wawqinkupas, paykuna hina wañuchisqa kananpaq kaqkuna hunt’akunankukama. Apocalipsis 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Yana Pacha Edadpi wañusqa qhapaq testigokunaqa ñawpaq ayllumi, kunan pacha Romapa testigomanta wañuqkunata domingo kamachiy sasachakuy pachapi rikch’achiq. Chay sasachakuy manaraq chayamuptinmi pachak tawa chunka tawa waranqa runakuna sellasqa kanku, chay sellakuy ruwaytaq 9/11-pi qallarikurqan, kimsay ñak’ariypa islam hamusqanwan, qhipa para ch’iqchisqanwan kuska. Ñawpaq Yana Pacha Edadpa testigomanta wañuqkunaqa papadota hayk’aq juzgasqa kananta tapukuptinku, paykunaman nisqa karqan iskay ñiqin ayllu wañuq testigokunam kanqa Yana Pacha Edad yapamanta kutichisqa kaptin; chaymi Nínive maqanakuypa llavinqa hunt’akunanpaq rikuchisqa, mana unaypaq hamuq domingo kamachiypi. Iskay ñiqin ayllu testigomanta wañuqkuna manaraq hunt’akuspa, pachak tawa chunka tawa waranqa runakuna sellasqa kanku, hinaspa chay sellakuy pachaqa 9/11-pi qallarisqan, pichqa ñiqin sellopi reqsisqa kachkan; chaypi churakusqa rimanakuyqa Apocalipsis qillqapa suqta ñiqin kapitulumanta, versículo NUEVEmanta ONCEkama tarikusqanrayku, chayhina 9/11-wan sellakuypa qallariyninta tukukuynintawan señalaspa. Tukukuyninqa islampa chinkachisqa kayninta apamun, imaynachus Apocalipsis NUEVE, ONCEpi nisqa kasqanman hina, sellasqa kaqkunataq Danielpa kawsayninta hunt’achisqaña kanku, imaynachus Daniel NINE, ELEVENpi rikuchisqa kasqanman hina.
We will continue these things in the next article.
Kay qatiqasun kaykunata qhipa qillqapi.