627, 632 and 637
627, 632 hinallataq 637
The “key” that opens the bottomless pit is the battle of Nineveh, fulfilled in 627, five years before Mohammed died in 632. Five years later in 637, the Muslim forces captured the capital of Persia, one of the two great superpowers that engaged in the battle of Nineveh. This event dramatically shifted the balance of power in the Middle East. The battle of Nineveh in 627 sapped the strength of the Persian Empire and ten years later the Persian Empire ended.
Uq “llave” ukaxa manqha p’iya jist’iriwa Nínive ch’axwäwi, ukaxa phuqhasi 627 marana, Muhammadax 632 maran jiwki ukat phisqa mara nayraqata. Phisqa mara qhiparu, 637 maranxa, musulmán ch’amani tamanakaxa Persia markan jilïr marka apnaqäwipa katuntapxäna, pä jach’a superpotencianakat maynïri, khitinakatejj Nínive ch’axwäwin mantapkäna ukanakaru. Aka luräwixa wali jach’añchatawa ch’am balansiru Inti Jalanta Uraqin mayjt’ayañataki. Nínive ch’axwäwixa 627 maranxa Persia Imperion ch’amapa aynacht’ayäna, tunka mara qhiparusti Persia Imperio tukusxäna.
Humiliation—782
P’inqachisqa—782
One hundred and fifty years after Mohammed’s death in 632, in the Abbasid Campaign of 782, the Abbasid army (reportedly around 95,000 men) launched a massive invasion into Byzantine territory in Asia Minor (modern Turkey). They advanced all the way to Chrysopolis, directly across the Bosporus Strait from Constantinople—coming very close to the Byzantine capital. The Byzantines, under Empress Irene, suffered a serious defeat. As a result, the Byzantines were forced to sign a humiliating three-year truce, agreeing to pay a large annual tribute (around 70,000–90,000 gold dinars) and hand over silk garments and hostages. This campaign was one of the largest and most successful Abbasid incursions into Byzantine lands during the 8th century. It showcased the growing power of the Abbasid Caliphate and the continuing decline of the Byzantine Empire.
Muhammadpa wañusqanmantapas 632 watapi pachak pichqa chunka watakuna qhipaman, 782 watapi Abbasiyakunapa Awqanakuy pi, Abbasiyakunapa ejerciton (nisqamanhina 95,000 qharikuna muyuriq) hatun yaykuyta qallarisqa Bizantinokunapa hallp’ankuman Asia Minorpi (kunan p’unchaw Turquía). Paykuna ñawpaqman rispanku Chrysopolis kama chayarqanku, Bosporus qochapa chimpanpi Constantinopla llaqtapa chiqan ñawpaqninpi—hinaptinpas ancha qayllaykamaraq Bizantinokunapa uma llaqtankuman. Bizantinokuna, Emperatriz Irene umalliqninwan, sinchi atipayta muchurqanku. Chayrayku, Bizantinokunaqa qhellikuywan hunt’asqa kimsa watayuq samay allinta firmayman ñit’isqa karqanku, sapa wata hatun tributo ta pagayta ari nispa (quri dinarpi 70,000–90,000 muyuriq), chaymanta seda p’achakunatawan rehénkunatawan qusqankutaq. Kay awqanakuyqa huknin karqa pusaj pachak watakunapi Abbasiyakunapa aswan hatun hinallataq aswan allin riqsisqa yaykuyninkunamanta Bizantinokunapa hallp’ankuman. Chayqa rikuchirqan Abbasiyakunapa Califatopas astawan kallpanchakusqanta, hinallataq Imperio Bizantinopas sapa kuti astawan urayman urmaykusqanta.
Five months
Phichqa killa
In Revelation chapter nine the “five months” that equates to one hundred and fifty years is mentioned twice; once in verse five and again in verse ten.
Apocalipsis qanchis ñiqin t’aqapi, “phisqa killakuna” nisqaqa pachak pichqa chunka wataman tupachisqa kasqanta iskay kutita rimarin; huk kutita phisqa ñiqin versículopi, hinaspataq huk kutita chunka ñiqin versículopi.
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. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. And they had hair as the hair of women, and their teeth were as the teeth of lions. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5–10.
Hinaspapas manam qollqasqa karqan mana wañuchinankupaqchu, aswanqa phichqa killakuna ñak’arichinankupaq; hinaspa ñak’ariyninkupas karqan imayna alaqran runata k’aniriptin ñak’achisqan hina. Chay p’unchaykunapin runakuna wañuyta maskanqaku, ichaqa mana tariyninqakuchu; wañuyta munanqaku, hinaspa wañuypas paykunamanta ayqenqa. Hinaspa chay churukunapa rikch’ayninkuna karqan maqanakuypaq wakichisqa caballokunaman rikch’akuq; umankunapipas quri hina coronakuna kasqa hina karqan, uyankunapas runakunapa uyankunaman rikch’akuq. Chukchankupas warmikunapa chukchankunaman rikch’akuq karqan, kirunkunapas leonkunapa kirunkunaman rikch’akuq. Pechonkupipas fierro pecherakuna hina karqan; riphrankunapa qaparayninpas askha caballoyuq carretakuna maqanakuyta risaqkunaq qaparayninman rikch’akuq karqan. Chupankupis alaqrakunapa chupankunaman rikch’akuq karqan, hinaspa chupankunapipis k’aninankupaq puntakuna karqan; atiyninkupas runakunata phichqa killakuna dañachinankupaqmi karqan. Apocalipsis 9:5–10.
There are two distinct prophetic periods of one hundred and fifty years in Revelation nine’s fifth trumpet. The first is from the death of Mohammed in 632 unto the humiliation of the Empress Irene of Eastern Rome in 782. Chapter nine identifies the rise of Islam in a very detailed fashion. From the uniting of the tribes in 606, to the battle of Nineveh in 627, to Mohammed’s death in 632, then to the defeat of Persia in 637, the rise and fall of Islam is carefully traced in God’s prophetic Word. Islam of Arabia is the power in the first one-hundred-and-fifty-year prophecy of torment. The unification of the tribes by Mohammed in 606; then the “key” battle of Nineveh in 627, followed by Mohammed’s prediction of the demise of both Persia and Rome around 628, then on to his death in 632. These dates represent a specific sequence of events in the line of Islam.
Apocalipsis qanchis pusaqniyuq t’aqapi pichqay kaq waqaychanapi iskay sapan profétic pacha kan, sapa hukninmi pachak pichqa chunka watayuq. Ñawpaqninqa Mohammedpa wañuyninmanta 632 watapi qallarin, chaymanta Inti lloq’e Romaq Emperatriz Irene pampachakusqa hina uraychasqa kasqanman 782 watapi chayan. Isqon kaq t’aqaqa Islam paqarisqanta ancha sut’i, ancha allinta reqsichin. 606 watapi ayllukunata huñusqamanta, 627 watapi Nínive maqanakuykama, 632 watapi Mohammedpa wañuyninkama, hinaspa 637 watapi Persia atipaykusqankama, Islampa hatariyninpas urmayninpas Diospa profétic Simpinpi ancha allinta qatiykachasqa kachkan. Arabia llaqtapi Islamqa ñawpaq pachak pichqa chunka watayuq ñak’arichiy profecíapi atiyniyuq kallpa kachkan. Mohammedpa 606 watapi ayllukunata hukllachasqan; chaymantataq 627 watapi Nínive “llave” nisqa maqanakuy; chay qhepantataq 628 watapa muyuriyninpi Persiawan Romawan tukukuyninkuta Mohammedpa willakusqan; hinaspataq 632 watapi wañuyninman chayasqan. Kay p’unchaykunaqa Islampa siq’inpi huk sut’i sucesión de acontecimientos nisqata rikuchin.
One hundred and fifty years after Mohammed died in 632, the power-base of Islam changed from Arabia to Turkey, as it drove Eastern Rome all the way back to Constantinople. The first woe represented the Islam of Arabia, and the second woe represented the Islam of Turkey. Within the first woe, both one-hundred-and-fifty-year time prophecies identify the distinction between Islam of Arabia and Islam of Turkey, just as is represented in the distinction of the same truth between the first and second woe.
Mohammad wañusqanmantapas 632 watapi pachak pichqa chunka watakuna qhipaman, Islampa atiyninpa tiyanan Arabia llaqtamanta Turquía llaqtaman tikrarqan, hinaspan Inti lloq’e Roma suyuta kutichirqan Constantinopla llaqtakama. Ñawpaq nak’ariyqa Arabia llaqtapi Islamta rikuchirqan, iskayñiqin nak’ariytaq Turquía llaqtapi Islamta rikuchirqan. Ñawpaq nak’ariy ukhupin, iskaynin pachak pichqa chunka watayuq pacha willakuykuna Arabia llaqtapi Islamwan Turquía llaqtapi Islampa t’aqayninta reqsichinku, imaynan chay kikin cheqaq kayqa ñawpaq kaqwan iskayñiqin nak’ariypa t’aqayninpi rikuchisqa kashan chayhinata.
The first one hundred and fifty years began with the demise of Persia and ended with Rome being stuck within the walls of Constantinople. The second period of one hundred and fifty years began with Osman’s (also called Ottman) victory at Nicomedia. The Ottoman victory at Nicomedia refers to the Siege of Nicomedia (modern-day İzmit, Turkey), which took place from 1333 to 1337 when Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), laid siege to the important Byzantine city of Nicomedia. The city held out for several years, but eventually surrendered in 1337 due to starvation and lack of supplies. The Byzantine garrison was allowed to leave for Constantinople. Nicomedia was one of the last major Byzantine strongholds in Asia Minor (Anatolia). Its fall effectively ended Byzantine control in most of western Anatolia. This victory allowed the Ottomans to consolidate their power in Bithynia and expand further toward the Bosporus Strait. It was a major stepping stone toward the eventual Ottoman conquest of Constantinople (which happened over a century later in 1453). The siege is often seen as one of the key early victories that transformed the small Ottoman beylik into a rising regional power.
Puntaq pachak pichqa chunka watakunaqa Persia suyup chinkasqanwan qallarikurqan, hinaspan tukurqan Roma llaqta Constantinopla perqankuna ukhupi hark’asqa kachkasqanwan. Iskay ñiqin pachak pichqa chunka watakunaqa qallarikurqan Osmanpa (Ottman nisqapas) Nicomediapi atipayninwan. Nicomediapi Otomano atipayqa Nicomedia muyuychakuyta rikuchin (kunan p’unchaw İzmit, Turquía), mayqanpas karqan 1333manta 1337kama, chaypi Sultan Orhan Gazi (Osman Ipa churin, Otomano Beylikpa sayarichiqnin) ancha importante ciudad bizantina Nicomediata muyuycharqan. Llaqtaga achka watakuna hark’akurqan, ichaqa qhipaman 1337 watapi yarqayrayku, mikhuyninkupas waqlliyrayku, qukichisqa karqan. Guarnición bizantinota saqeyta saqirqanku Constantinoplaman ripunanpaq. Nicomediaqa Asia Menorpi (Anatolia) qhipa hatun kallpayoq bizantino wasikunayuq llaqtakunamanta huknin karqan. Urmayninqa chiqapta tukuchirqan Bizantinokunapa kamachikuyninta Anatolia inti yaykuna chimpapi aswan hatun patapi. Kay atipaymi atirqan Otomanokunata Bithyniapi kamachikuyninkuta sinch’iykachiyta, hinaspa astawan mast’arikuyta Bosporo qochapa kunkankama. Kayqa huk hatun sach’a chakata hina karqan Constantinoplapa qhipa Otomano atipayninman chayananpaq (mayqanpas huk pachak watamanta aswan qhipata 1453 watapi ruwarqan). Chay muyuychakuyqa sapa kutin qhawasqa kachkan ñawpaqmanta huk hatun atipaykuna hina, mayqanpas uchuy Otomano beylikta tikrarqan wiñaq suyu kallpaman.
When the second one-hundred-and-fifty-year period within the first trumpet concluded on July 27, 1449 the last Constantine sought permission from the Islamic sultan to ascend to the throne of Eastern Rome, thus suffering the same humiliation that the Empress Irene suffered at the end of the first one hundred and fifty years of Revelation nine’s two “five-month” periods. The humiliation of ‘the Empress Irene’ and also of ‘Constantine the last’ typified the later humiliation of the Ottomans, when at the conclusion of the time prophecy of the second woe they sought protection from the four great European powers from the threat of Egypt.
Ñawpaq cornetapa ukhupi iskay kaq pachak pichqa chunka watayuq pacha tukukuptin, julio killapa 27 p’unchawninpi, 1449 watapi, qhipa Constantinoqa islam sultanmanta saqesqa mañakurqan Inti lloqsimuyta Roma Orientalpa tiyananman wichariypaq; chayhinaqa kikinta p’enqayman churakusqa, imaynachus emperatriz Irene p’enqayta muchurqan ñawpaq pachak pichqa chunka watapa tukukuyninpi, Apocalipsis isqun ñiqipi iskay “pichqa-killa” pacha kaqmanta. “Emperatriz Irene” nisqapa p’enqakuynin, hinallataq “qhipa Constantino” nisqapa p’enqakuyninpas, qhipaman hamuq Otomano runakunapa p’enqakuyninta rikuchirqan, maypachachus iskay kaq ayñikuypa tiempo-profecianta tukukuptin, Egiptoq manchakuyninmanta amachakuyta maskarqanku tawa hatun poder europeo nacionkunamanta.
The Pantheon
Panteón
The pioneers correctly understood and taught that the phrase “the place of his sanctuary was cast down” in Daniel eight and verse eleven was fulfilled by Constantine.
Ñawpaq puriqkuna allinta entienderqanku hinallataq yachachirqanku, Daniel pusaq ñiqinpi chunka hukniyuq versículopi “paypa santuarionpa kashanan urmachisqa karqa” nisqa rimayqa Constantinoqwan hunt’asqa kasqanta.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Arí, payqa hatuncharikurqa asta ejército-pa Príncipenmanpas; paywanmi sapa p’unchaw sacrificiota qichusqa karqa, hinaspataq santuarionpa llaqtan urmachisqa karqa.
The “sanctuary” here identified was the Pantheon temple in the city of Rome and the “place of” that temple was Rome. Rome was “cast down” by Constantine when he chose to move the capital of his empire to Constantinople in the year 330. Verse eleven connects with Revelation thirteen and verse two is identifying the same events.
Kaypi sut’ichisqa “santuario”qa Roma llaqtapi Pantheon nisqa templom karqan, chay templopa “maypin kasqan”qa Roma karqan. Romaqa Constantino rayku “urayman wikch’usqa” karqan, payqa munaspa hatun suyuntaq umalliq llaqtanta Constantinopla-man astachiyta akllasqanrayku wata 330-pi. Chunka hukniyuq versículoqa Apocalipsis chunka kimsayuqwan t’inkisqa kachkan, iskayniyuq versículotaq chayllataq ruwaykunatam sut’ichin.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
Rikasqay bestiaqa karqa huk otorongohina; chakinpas huk ukumariq chakinhinam karqa, siminpas huk pumaq siminhinam; dragonmi payman qorqa atiniyta, tiyananta, hinallataq hatun kamachiytapas.
The dragon was pagan Rome, and pagan Rome gave its “seat” of authority over to the Roman church in 330, when it moved the capital to the east, thus leaving a power vacuum which the papal church happily took advantage of. When we start the line of eastern Rome from the year 330 unto 1453, we find that at the start of the prophecy of eastern Rome, the city of Rome is humiliated by Constantine’s rejection of Rome. That humiliation was repeated with the Empress Irene in 782, at the conclusion of the first one hundred and fifty years of torment. Both those humiliations were repeated by Constantine the last.
Dragónqa karqa paganu Roma, hinaspa paganu Romaqa autoridadninpa “tiyananta” 330 watapi Romapa iglesianman qusqan, umalliq llaqtata inti lloqsimuq chimpaman apasqanrayku; chay hinaqa huk usaq atiy puchukunata saqirqan, chaytan papal iglesia kusisqa sonqowan allinta aprovechakurqan. Inti lloqsimuq Romapa siqinta 330 watamanta 1453 watakama qallarispa qhawarisun chayqa, tariyku chaymanta inti lloqsimuq Romapa profecíanta qallariyninpi Roma llaqtaqa Constantinoq Romata mana chaskisqanwan p’enqachisqa kasqanta. Chay p’enqayqa yapamanta rikurirqan Emperatriz Irene-wan 782 watapi, ñak’ariypa ñawpaq pachak pichqa chunka watakunapa tukukuyninpi. Iskaynin chay p’enqaykunataqa Constantino qhipa kaqpas yapamanta rikuchirqan.
Peculiar Rise and Falls
Hatun wichariykuna, urmaykunapas
The fifth and sixth trumpets of Revelation nine provide the details of the fall of eastern Rome, while also chronicling the rise and fall of Islam. Inspiration informs us to study the “rise and fall” of the kingdoms in the books of Daniel and Revelation. Those kingdoms possess their own distinct characteristics associated with their peculiar “rise and falls.” The fall of Judah was brought about by three attacks upon Jerusalem. The Hebrews were carried into Babylon and would return under three decrees, which would initiate the 2,300 years that led to the three angels arriving into history from 1798 unto 1844. Babylon fell in one night. Rome disintegrated, and within its disintegration two aspects of Rome were set forth under the location of either western or eastern Rome. The rise and fall of the Ptolemaic empire and the Seleucid empire in the first third of Daniel eleven typifies the rise and fall of papal Rome. That testimony is simply the conclusion of the story of Alexander and Greece’s dissolution. Unlike Rome, Greece divided into four parts that ultimately became two. Rome divided into east and west, and thereafter western Rome was divided prophetically into three, representing Rome’s threefold government. For eastern Rome, Constantine divided his kingdom unto his three sons. Clearly western and eastern Rome are parallel lines representing the Roman church and the Roman state. With that twofold division is a further threefold division. Greece was four into two, Babylon was one night, Judah was three attacks. With Islam, their “rise” is portrayed as a “release” and their “fall” is a “restraint.”
Apocalipsis isqon pusaq ñiqin t’aqapi pichqa kaq, suqta kaq trompetakuna inti lloqsimu Romanpa urmayninmanta aswan sut’inchaykunata qunku, hinallataq Islampa hatariyninta, urmaynintapas qillqarinku. Diosmanta hamuq yachachiy willawanchis Danielpa, Apocalipsispa librokunapi qhapaq suyukunapa “hatariyninta urmaynintawan” yachayta. Chay suyukuna sapankama kikinkupa sut’i, sapanchasqa kasqankunata charinku, paykunaq “hatariyninwan urmayninwan” tupaqchasqa. Judápa urmayninqa Jerusalén llaqtaman kimsa kutikama maqanakuykunawanmi apamusqa karqa. Hebreokunata Babiloniaman apasqaku, hinaspataq kutimunqaku kimsa kamachikuykunapa ukhunta, chaykunam qallarinman karqa iskay waranqa kimsa pachak watakunata, mayqinkunam kimsa angelkuna historiaman chayamunankupaq pusqun pachak qanchis chunka pusaqniyuqmanta waranqa pusqun pachak tawa chunka tawayuqkama. Babiloniaqa huk tuta ukhullapi urmarqa. Romaqa t’aqakuywan chinkarqa, chay t’aqakuy ukhupitaq Romapa iskay rikch’ayninkuna rikuchikurqa, inti hayk’una Roman hinaspa inti lloqsimu Roman sutichasqa. Daniel chunka hukniyuqpa ñawpaq kimsa rak’inpi Ptolomeokunapa qhapaq suyunpa, Seleucokunapa qhapaq suyunpa hatariynin urmayninwanmi papal Romanpa hatariynin urmayninwan rikch’achisqa. Chay testimoniuqa Alejandroq willakuyninpa, Grecia suyu t’aqakuy tukukuyninpa sapaq tukupuyninllam. Romaq mana hina, Greciaqa tawa rak’ikam t’aqasqa karqa, qhipamanta iskayman tukusqa. Romaqa inti lloqsimu, inti hayk’una nisqaman t’aqasqa karqa, hinaspataq inti hayk’una Romaqa profecíapi kimsa rak’iman t’aqasqa karqa, Romaq kimsa kuti kamachikuyninta rikuchispa. Inti lloqsimu Romanpaqri, Constantinoqa qhapaq suyuyninta kimsa churinkunaman t’aqarqa. Sut’itaqmi inti hayk’una Roman, inti lloqsimu Romanwan kuska puriq churikuna kasqankuta, Roman iglesiata, Roman estadotapas rikuchisqankuta. Chay iskaychasqa t’aqaywan kuskataq huk aswan kimsachasqa t’aqaypas kan. Greciaqa tawamanta iskayman karqa, Babiloniaqa huk tuta, Judáqa kimsa maqanakuykuna. Islamwanqa paykunaq “hatariyninqa” huk “kachariy” hinam rikuchisqa, “urmayninqa” huk “hark’ay” hinataqmi.
Their rise began with Mohammed and they were restrained on August 11, 1840. They were released and immediately restrained at 9/11. They were recently released on October 7, 2023 and have since been restrained in Gaza. Islam will be released again to mark the setting up of the image of the beast. The line of Islamic prophetic history that is represented in chapters nine through eleven in the book of Revelation, identifies the prophetic history of Islam of the third woe. ‘The prophetic history of Islam of the third woe’ is also represented by the seventh and also the third angel. The third angel arrived on October 22, 1844 when the seventh angel began to sound. The third angel and the third woe arrived into prophetic history at 9/11. From 9/11 unto the Sunday law the prophetic history of the first and second woes has been and still is, repeating.
Paykunapa wiñariyninkuqa Mohammedwanmi qallarin, hinaspa 1840 watapi, agosto 11 p’unchawpi hark’asqa karqanku. Kacharirqankum, chaymantataq usqhaylla 9/11-pi hukmanta hark’asqa karqanku. Qhipa p’unchawkunapi 2023 watapi, octubre 7 p’unchawpi kacharirqankum, chaymantaq Gazapi hark’asqa kashanku. Islamqa hukmanta kacharisqa kanqa uywaqa rikch’ayninpa santonwan churakusqanta señalananpaq. Apocalipsis libroq isqonmanta chunka hukniyuq kapitulukuna ukhupi rikuchisqa Islam-pa profetiku historiapa siq’inmi, kinsa kaq ay paypa Islam-pa profetiku historianta reqsichin. “Kinsa kaq ay paypa Islam-pa profetiku historian” nisqapas qanchis kaq hinallataq kinsa kaq angelwanmi rikuchisqa kachkan. Kinsa kaq angelqa 1844 watapi, octubre 22 p’unchawpi chayarqan, qanchis kaq angel waqaychasqanmanta qallarisqanpacha. Kinsa kaq angelpas kinsa kaq aywanpas 9/11-pi profetiku historiaman chayarqan. 9/11-manta domingo kamachikuykama, ñawpaq kaq hinaspa iskay kaq aykunaq profetiku historianqa kutimusharqan hinaspa kunankamapas kutimushanmi.
The “key” of the battle of Nineveh, draws two powers, Rome and Persia into direct and inseparable connection with Islam. Nineveh identifies more clearly than any other passage of Scripture the progressive demise of both western and eastern Rome.
Ninevehpa maqanmi, Islamwan chiqap mana rakisqa tinkiyllapim, iskay atiyniyuqkunata—Romatawan Persiawan—chiqanchan. Ninevehqa, qillqasqa Qelqaymanta huk pasajeqa mana mayqinpas hina sut’ita rikuchin, inti chimpapiwan inti lluqsiy chimpapiwan Romapa wiñaylla urmayninta.
Herod is a symbol of the dragon; he was representing Rome. The dragon at the end of the world is the United Nations. At the Sunday law the sixth kingdom falls, the seventh begins, but they give their kingdom to the eighth kingdom at their own birthday party. The seventh kingdom has just been born, and it immediately agrees to give its kingdom to the whore of Babylon for one hour, as typified by Herod promising up to half his kingdom to Salome.
Herodesqa dragónpa unanchaqninmi; payqa Romata reqsichkarqan. Kay pachapa tukukuyninpi dragónqa Naciones Unidas nisqami. Domingo p’unchaw kamachikuypi soqta kaq qhapaq suyu urman, qanchis kaq qallarin, ichaqa paykuna kikinpa paqarisqa rayminkupi qhawaq kaq pusuq kaq qhapaq suyumanmi qhapaq suyunta qunku. Qanchis kaq qhapaq suyuqa chayraqmi paqarin, chaylla pachapi Babilonia warmi wayq’uyman huk horapaq qhapaq suyunta qunaypaqmi allinchasqa, imaynachus Herodes Saloméman suyunmanta kuskan kama qunaypaq nisqanwan unanchasqa kashan hina.
Right where the United States falls, the United Nations is born and the threefold union is implemented. Herod is the dragon, and Herodias is the papacy, and the United States is Salome. Herod was in an unlawful marriage alliance, for he was married to his brother’s wife, and at the prophetic level he was in an incestuous relationship with Salome, for it is clear that he was lusting after her as she danced. The dragon has relations with both the mother and daughter. This is important to see when you determine that western and eastern Rome represents church craft and statecraft respectively. Rome, the fourth kingdom of Bible prophecy, placed the papacy on the throne prophetically, and in so doing it typified the United States who will once again place the papacy on the throne.
Maypi Estados Unidos urmanta urmaykuchkan chaypi Naciones Unidas yurimun, hinaspa kimsa-muyu huñuy churasqa kasqa. Herodesqa dragónmi, Herodíasqa papadomi, hinaspa Estados Unidosqa Salomémi. Herodesqa mana allin kasarakuy huñupi kasharqa, wawqenpa warminta casarasqa kasqanrayku; hinaspa profético nivelpiqa Saloméwan ayllupi huchallikuq hinam kasharqa, imaraykuchus sut’inmi payqa tusushaqtin munapaywan qawasharqa. Dragónqa mamawanpas ususiwanpas tinkuykuna ruwan. Kayta qawariy ancha importante, qhapaq Roma occidental hinaspa oriental nisqakunaqa sapaqta iglesiapa yachay-ruwayninta hinaspa estadopa yachay-ruwayninta representan nisqayki chaypi. Roma, Bibliapa profecíapi tawa kaq qhapaq suyu, proféticopi papadota tronopi churarqa, hinaspa chayta ruwaspanmi Estados Unidospa rikch’aynin karqa, paymi huk kutita papadota tronopi churayta ruwanqa.
The progressive demise of western Rome from 330 unto 476 represents the progressive demise of the United States from 1798 unto the Sunday law. The year “330” and the year “1798” are both prophetic waymarks called “the time appointed” or the “time of the end” in the book of Daniel. 330 marks the beginnings of western and eastern Rome. The ending of both is the humiliation of the Roman leader, just as Constantine humiliated the city of Rome at the beginning. 476 was the end of a prophetic period that marks how the prestigious political structure of Rome disintegrated under three steps. A period that began with the city being rejected in 330 was followed by the humiliation of their entire political structure—their glorious republic, which had been the primary bragging point for ancient Rome, was taken apart, and ultimately reached 476, when there would never be a ruler over Rome that was from an actual Roman bloodline. Two lines of Rome beginning in the year 330, and the passage where those two lines are set forth, also includes two prophetic lines of five months. The line of western Rome begins and ends with progressive humiliation. The line of eastern Rome begins and ends with progressive humiliation in 1449, as Constantine the last asked permission to reign.
Roma occidental nisqapa wiñaymanta urmayninmi 330 watamanta 476 watakama rikuchin Estados Unidos nisqapa wiñaymanta urmayninta 1798 watamanta domingo ley kama. “330” wata hinallataq “1798” watapas iskayninku proféticota señalakuna kanku, Daniel qillqapi “chasqa pacha” utaq “tukukuy pacha” sutichasqa. 330 wata señalan Roma occidentalwan Roma orientalwan qallariyninkuta. Iskayninpa tukukuyninqa romano pushaqpa p’enqachiyninmi, imaynan Constantino qallariypi Roma llaqtata p’enqachirqan hina. 476 wataqa huk profético pacha tukukuynin karqan, chaymi señalan imaynatas Romaq hatun yupaychasqa política nisqan kimsa patapi thunitakuspa chinkarqan. Huk pacha, 330 watapi llaqta qhespichisqa hina qallarispan, qatiqninpi llapan política nisqankuta p’enqachisqa—paykunaq hatun republicankuta, ñawpaq Romaq aswan hatun alabanankuta, t’aqanakuspa urmachisqa karqan—hinamanta qhepanpi 476 wataman chayarqan, maypipas manaña kanmanchu Roma patapi kamachiq, cheqaq romano yawarmanta kaq. Iskay Romaq siq’ikuna 330 watapi qallarisqankuta, chay iskay siq’ikuna nisqankuta rikuchiq pasajepas, iskay profético pichqa killa siq’ikuna yuparin. Roma occidental nisqapa siq’inqa wiñaymanta p’enqachiwan qallarin, wiñaymanta p’enqachiwanpas tukukun. Roma oriental nisqapa siq’inqa wiñaymanta p’enqachiwan qallarin, wiñaymanta p’enqachiwanpas 1449 watapi tukukun, chaypim qhipa Constantino kamachinampaq saqesqa permiso mañakurqan.
One of the five month periods leads to the end of Arabic Islam as the focus of prophecy and the beginning of Turkish Islam in 782. On that date Empress Irene is humiliated, in alignment with the humiliation of Constantine the last at the end of the second five-month prophecy. Two five-month prophecies within one narrative of fifteen verses. One portrays a history of the Islam of Arabia the other Islam of Turkey. Both conclude with the humiliation of eastern Rome. The conclusion of one of the prophecies was fulfilled by a woman being humiliated and the other by a man. Line upon line they identify a humiliation of the church and the state of eastern Rome. Both humiliations are brought about by Islam of the first woe. The humiliation of Constantine the last in 1449, begins a four-year period that ends in 1453, with the walls of Constantinople coming down. 1449 represents a humiliation and 1453 the walls come down and a kingdom ends.
Pichqa killakuna pacha rakikuna hukninmi profecíapa qhawarinan hina Arabia llaqtapa Islam nisqapa tukukuyninman pusamun, chaymantataq 782 watapi Turquía llaqtapa Islam nisqapa qallariyninman. Chay p’unchaypi Emperatriz Irene p’enqachisqa kachkan, iskay kaq pichqa-killa profecíapa tukukuyninpi Constantino qhipa kaqpa p’enqachiyninwan tupachisqa hina. Chunka pichqa versículokuna huk willakuy ukhupi iskay pichqa-killa profecíakuna kachkan. Hukninqa Arabia llaqtapa Islam nisqapa historianta rikuchin; huknintaq Turquía llaqtapa Islam nisqata. Iskayninpas inti lluqsimu llaqtapi Roma nisqapa p’enqachisqa kayninwan tukukun. Huk profecíapa tukukuyninqa warmi p’enqachisqa kasqanwan hunt’asqa karqa, huknintaq qhari p’enqachisqa kasqanwan. Siki siki patapi qillqasqa hina, iglesiawan estadowan inti lluqsimu Roma llaqtapi p’enqachikuyta reqsichinku. Iskay p’enqachikuykunapas ñawpaq ay ay nisqa Islammanta hamun. Constantino qhipa kaqpa 1449 watapi p’enqachisqa kayninmi tawa watayuq pacha qallarin, chaymi 1453 watapi tukukun, Constantinopla llaqtapa perqakuna urmaqtin. 1449 wataqa p’enqachikuyta rikuchin, 1453 watapitaq perqakuna urman hinaspa huk qhapaq suyu tukukun.
Death of Mohammed
Muhammadpa wañuynin
One of the two five-month periods begins with the death of Mohammed, who is identified as the “king that was over them” in verse eleven.
Iskay pichqa killayuq iskay pacha qallarimun Mohammedpa wañuyninwanmi, payqa reqsichisqa kachkan chunka hukniyuq versículopi “paykunapa hawanpi kaq rey” nisqahina.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
Paykunapaq huk rey karqan, chayqa uku mana tukukuq t’uqupa angelnenmi karqan; paypa sutin hebreo simipi Abadón nisqa, ichaqa griego simipi sutinqa Apoliónmi.
The king over them was Mohammed, for he is identified in verse one, so he is not some other Islamic figure; he is Mohammed the king, and a king is a kingdom and Islam is the kingdom of Mohammed.
Paykunapaq reyninqa Mohammed karqan, payqa huk ñiqi versículopi reqsichisqa kasqanrayku, chaymi mana huk islam nisqapi runachu; payqa Mohammed reymin, huk reyqa huk reino kasqanrayku, Islamtaq Mohammedpa reinonmi.
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. Revelation 9:1–3.
Hinallata angel waqyarqan, hinaspan huk quyllurta rikurqani hanaq pachamanta uraykamuspa kay pachakama: paymanmi qosqa karqan uku t’oqo mana tukukuqpa llavinta. Paytaqmi kicharirqan chay mana tukukuq uku t’oqota; chay t’oqomantataqmi qosñi lluqsimurqan, hatun hornomanta qosñi hina; chay t’oqomanta qosñi raykutaqmi intiwan wayrata yana tutayachirqan. Qosñimantataqmi ch’uspi-k’usillu hina langostakuna lluqsimurqanku kay pachaman: paykunamanmi atiyninku qosqa karqan, imaynachus kay pachapi alaqrankuna atiyoq kanku hina. Apocalipsis 9:1–3.
The repetition of the first and second woes within the third woe parallels the repetition of the first and second angels within the third angel. Mohammed, the king was given the key to open the bottomless pit and 9/11 identifies when the third angel is empowered. Christ as the mighty angel then descended as the first strike of Balaam arrived in prophetic history. Then the bottomless pit opened and Islam became a subject of world history again. Christ then led His people back to the old paths of Jeremiah and the message of the third woe and third angel began to be sounded. In 2015, Trump announced his intent to run for president, thus stirring up the globalist dragon powers and the bottomless pit then released the atheism that ultimately killed Trump in the streets of Sodom and Egypt. At the Sunday law the beast that is the eighth that is of the seven will ascend out of the bottomless pit. The beginning of the sealing time of the one hundred and forty-four thousand and the ending identifies the rise of a bottomless pit power.
Ñawpaq kaqwan iskay kaq ayllikuykuna kutichisqankum kinsa kaq ayllikuy ukhupi, chayqa ñawpaq kaqwan iskay kaq angelkunapa kutichisqankumanmi rikch’akun kinsa kaq angel ukhupi. Mohammed, reyqa, churakusqa karqan llaveta mana tukukuq t’uquta kicharinanpaq, hinaspa 9/11 sut’inchan hayk’aqsi kinsa kaq angel kallpachasqa kan. Chaymantataq Cristo, atiyniyuq angel hina, uraykamurqan Balaampa ñawpaq maqanakuy chayamuchkaptin profecíaq historiankama. Chaymanta mana tukukuq t’uqu kicharikurqan, hinaspa Islam yapamanta pacha historiapa yachayninman tukurqan. Hinaspataq Cristo runankunata pusarqan Jeremíaspa machu ñankunaman kutichinapaq, hinaspa kinsa kaq ayllikuywan kinsa kaq angelpa willakuynin qallarirqan waqyasqa kayta. 2015 watapi, Trump willarqan presidente kananpaq kallpachakuy munasqanta, chhaynapi kuyuchispa globalista dragónpa atiyninkunata, hinaspa mana tukukuq t’uquqa chaymanta kacharirqan atheísmo-ta, chaymi qhipaman Trump-ta wañuchirqan Sodoma hinaspa Egiptopa callenkunapi. Domingo leypi, chay bestia pusaj kaq, qanchis kaqmanta kaq, mana tukukuq t’uqumanta lluqsinqa. Pachak tawa chunka tawa waranqa sellasqa kay pacha qallariyninpas, tukukuyninpas, sut’inchan mana tukukuq t’uqumanta atiyniyuqpa hatariyninta.
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.
Rikuchisqa uywaqa karqanmi, kunanqa manañam kanchu; ukamarataq mana tukukuq uchkumantam wicharimunqa, chinkaymanpas rinqa. Kay pachapi tiyaqkunataq admirakunqaku, sutinkukunaqa pacha qallariymanta pacha kawsay libropi mana qillqasqa kaptin, rikuchisqa uywata qawaspanku, chayqa karqanmi, manañam kanchu, ichaqa kashanmi. Apocalipsis 17:8.
Islam is the key that opened the bottomless pit on 9/11 and that opens the bottomless pit at the Sunday law. In the midst of the sealing time, the dragon-beast of globalism also came out of the bottomless pit.
Islamqaqaqa llaveqa karqan 9/11 p’unchawpi mana tukukuq t’oqota kicharinanpaq, chaymanta domingo kamachikuy tiempopipas mana tukukuq t’oqota kicharinanpaq. Señalakuy tiempo chawpipin, mundialismoq dragón-bestiapas mana tukukuq t’oqomanta lluqsimurqa.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. Revelation 11:7.
Paykuna testimoniota tukukuptinqankuman hinaqa, uku mana tukukuq t’uqumanta wichariq bestiaq paykunawan maqanakunqa, atipaykunqa, hinaspa wañuchinqa. Apocalipsis 11:7.
The key that opens all three waymarks of a power from the bottomless pit was given to Mohammed, the king of the kingdom of Islam. The battle of Nineveh in 627 represented a battle between two powers that depleted the power of both combatants that allowed Islam to rapidly rise into power. The key was turned on 9/11 and Islam’s rise began, though it was restrained shortly thereafter. The battle of Nineveh was typified at 9/11, for Islam’s rise there began as the mighty angel descended to lighten the earth with His glory, and the star, which means messenger, also fell from heaven. The battle of Nineveh is also typified at the end, when the Sunday law arrives and the second period of the Dark Ages begins as the smoke of the Islamic religion blots out the sun.
Uku kimsa señalkunata kicharinanpaq llaviqa, uku mana tukukuq t’oqomanta lluqsiq huk atiyqa, Islam qhapaq suyuq rey Mohammedmanmi qosqa karqa. Nineveh maqanakuy 627 watapiqa iskay atiykuna chawpipi huk maqanakuytami rikuchirqan; chay maqanakuyqa iskaynin maqanaqkunapa kallpanta pisiyachirqan, chaymanta Islamqa usqhayllamanta atiyninman hatarimunanpaq saqesqa karqa. Llaviqa 9/11 p’unchaypim muyuchisqa karqa, chaymi Islampa hatariynin qallarikurqan, ichaqa chay qhepallam hark’asqa karqa. Nineveh maqanakuyqa 9/11 p’unchaypim rikch’achisqa karqa; chaypim Islampa hatariyninqa qallarikurqan, atiyniyuq angel uraykamuspa kay pachata kikinpa hatun k’anchayninwan achikyachishaqtin, chaskañataq, mayqinchus kachaq nin, hanaq pachamantapas urmamurqan. Nineveh maqanakuyqa tukukuy p’unchaykunapipas rikch’achisqallataqmi, domingo kamachiy chayamushqanpi, yana pacha iskay kaq mit’a qallarikusqanpi, Islam religionpa qosñinqa intita chinkachishaqtin.
Exeter
Exeter
The Sunday law is typified when the message of the midnight cry arrived at the Exeter camp meeting. Then the final movements of the setting up of the image of the beast begins. The formation, or the setting up of the image began at 9/11, but at the ending of the period, the period of the proclamation of the midnight cry is also a fractal of the entire period of the image’s formation that began at 9/11. The beginning represents the ending. The first woe typifies the third woe, just as the first angel typifies the third angel. The battle of Nineveh at the ending of the sealing time, identifies the battle of Nineveh at the beginning. The battle of Nineveh at the Sunday law, is the ending of the sealing time that began at 9/11, but it is also the ending of the period of the proclamation of the midnight cry. The battle of Nineveh is therefore typified at the beginning of the midnight cry proclamation, that identifies the final steps in the formation of the image of the beast in the United States, and at the Sunday law the beginning of the formation of the image of the beast in the world begins. Nineveh is the key that aligns the various lines that find their perfect fulfillment in the hidden history of verse forty.
Kamachiy willkakuyqa domingo kamachiywanmi rikch’achisqa kachkan, chawpi tuta qapariypa willakuynin Exeter camp meetingman chayasqanpacha. Chaymantataq bestiapa lantanpa sayarichisqanmanta qhipa kuyuykuna qallarin. Lantanpa ruwasqan, utaq sayarichisqanqa 9/11-pi qallarisqa karqa; ichaqa chay pacha tukukuyninpi, chawpi tuta qapariyta willakusqan pachaqa hinallataq huk fractalmi tukuy lantanpa ruwakuynin pachamanta, mayqinchus 9/11-pi qallarisqa karqa. Qallariyqa tukukuyninta rikuchin. Ñawpaq llakikuyqa kinsa kaq llakikuyta rikch’achin, imaynachus ñawpaq angelqa kinsa kaq angelta rikch’achin hinata. Nineve maqanakuyqa sellakusqa pachapa tukukuyninpi, qallariypi kaq Nineve maqanakuyta reqsichin. Domingo kamachiypi kaq Nineve maqanakuyqa sellakusqa pachapa tukukuyninmi, mayqinchus 9/11-pi qallarisqa karqa; ichaqa hinallataq chawpi tuta qapariyta willakusqan pachapa tukukuyninmi. Chayrayku Nineve maqanakuyqa chawpi tuta qapariyta willakuy qallariyninpi rikch’achisqa kachkan; chaymi Estados Unidos llaqtapi bestiapa lantanpa ruwakuyninpa qhipa puriyninkunata reqsichin; hinaspataq domingo kamachiypi pacha tukuy kay pachapi bestiapa lantanpa ruwakuynin qallarin. Nineveqa llave hinam, imaymana siq’ikunata tupachin, mayqinkunachus verso cuarentapa pakasqa historiapi hunt’asqa, allin hunt’akuyninta tarinku.
We will proceed further in the next article.
Qatiq qillqaypi astawan ñawpaqman risunchik.