The Hidden History of Verse Forty - Number Eighteen | English and Quechua Side by Side

The “key” representing the battle of Nineveh in Revelation nine was fulfilled with a history that produced a turning point, which is of course, is what a key does. My claim is that the battle of Nineveh was not only the historical key marking the rise of Islam, but that it is also a prophetic key. The prophetic dynamics of that battle brings all the lines of the kingdoms of Bible prophecy, as set forth in Daniel and Revelation into alignment with the eleventh chapter of Daniel. In doing this, it allows those kingdoms to all testify to the last six verses of Daniel eleven, and more importantly—to unseal the external hidden history of verse forty.

“Llavi” nisqaqa, Apocalipsis qanchis chunka isqunniyuqpi Nínivepa maqanakuyta rikuchispa, hunt’akusqa huk historiwanmi karqan, chaymanta huk muyuy tikrariy paqarimurqan; chayqa, ari, imatapas llavi rurashanmi. Ñuqapa nisqayqa kaymi: Nínivepa maqanakuyqa manam Islampa hatariyninta señalasqa sapallan histórico llavichu karqan, aswanpas huk profético llavim kan. Chay maqanakuyqap profético dinamismonqa Bibliaq profecíankunapi reyinakunaq llapa siq’inkunata, Danielwan Apocalipsispi churakusqanman hina, Danielpa chunka hukniyuq capitulonwan tupachin kuskanman churan. Chayta ruraspanmi, chay reyinakuna llapanta saqin Daniel chunka hukniyuqpa qhepa soqtan versículonkunaq testigonkuna kananpaq, aswan allinraqmi—tawa chunka versículoq hawapi pakasqa historianta kicharinanpaq.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.

Qanmanmi qampaq qusqayki hanaq pacha qhapaq suyupa llavinkunata; imatapas kay pachapi watanki chayqa hanaq pachapipas watasqa kanqa; hinallataq imatapas kay pachapi paskanki chayqa hanaq pachapipas paskasqa kanqa. Mateo 16:19.

The Release and Rise of the Kingdom of Mohammed

Muhammadpa qhispichisqan hinaspa hatarimusqan qhapaq suyuqa

The battle of Nineveh in 627 marked the beginning of the last ten years of the Persian power that had been defeated through the stratagem of Rome, accompanied with God’s providence fog. It marked the turning point where Mohammed’s Islamic hordes begin to rise. The battle removed a restraint that had existed, a restraint that in theory would have remained, had Rome and Persia both retained their strength. Neither did.

Nínive llaqtapi 627 watapi maqanakuyqa qallarichirqan Persia kamachiy atiyninpa qhipa chunka watankunata, Roma llaqtap yachay-sasachakuyninwan atipasqa karqan, Diospa providencianpa phuyun kuskan. Chayqa señalarqan muyuy-puntuta maypichus Mohammedpa islámico hordankuna hatariyta qallarin. Chay maqanakuyqa qichurqan huk hark’akuyta ñawpaqmantapacha kaqta, chay hark’akuyta, yuyayman hina, sayasqa qhipayman karqanman Roma Persiawan iskayninku kallpankuta waqaychaspa qhipaspa chayqa. Mana mayqenninkupas chayta ruwarqachu.

Restraint and Release

Jark’akuywan Kacharichiywan

In the prophetic representation of Islam, we find the restraint and release of Islam from the very first introduction of Scripture as Sarah convinced Abraham to restrain Hagar and Ishmael.

Islampa proféticopi rikch’ayninpi, tarisunchik Islamta hark’asqa kasqanta hinaspa cacharisqa kasqanta, qillqasqa Simi qallariyninmantapacha, imaynachus Saraj Abrahamta yuyaychan Hagarwan Ismaelwan hark’ananpaq.

And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee. But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. Genesis 16:5, 6.

Hinaptin Saraiqa Abramta nirqan: Qampaqmi huchayqa kanqa. Sirviyta qampa marq’aykimanmi qoyki; payqa wiksayuq kasqanta rikuspataq, ñawiykunapiqa pisipaq qhawariwarqan. Señorqa noqawan qamwan ukhupi juzgachun, nispa. Chaymi Abramqa Saraita nirqan: Qhaway, sirviykiqa makiykipin kachkan; munasqaykiman hina paywan ruray, nispa. Saraiqa sinchita payta ñak’arichiptinmi, payqa ñawpaqninmanta ayqekurqan. Génesis 16:5, 6.

Even before that incident, the reason Hagar is introduced into the prophetic narrative is that the Lord has “restrained” Sarah from having a child.

Chaymanta manaraq, Hagar sutiyuq warmiqa profétic willakuyman yaykuchisqa kachkan, Señor Diosmi Sarata “hark’asqanrayku” wawayuq kananpaq.

Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

Kunanqa Sarai, Abrampa warmin, mana wawatachuqchu karqa; payqa huk sirviyentantaq karqa, Egiptomanta, sutin Hagar. Hinaspa Saraiqa Abramta nirqan: Qhawariy, kunanqa Señor Diosmi hark’awan wawa wachaymanta; mañakuyki, sirviyentayman yaykuy; ichapas payrayku wawayuq kayman. Hinaspa Abramqa Saraipa siminta uyariq. Génesis 16:1, 2.

The “key” of Revelation nine that was given to Mohammed, and was thereafter fulfilled by the battle of Nineveh, represents the removal of the “restraint” upon Islam at any given point in prophetic history.

Apocalipsis qanchisniyuq tawaq ñiqinpi Muhammadman qusqan “llave”, chaymanta qhipaman Nínive maqanakuywan hunt’akusqan, imapas profetapa historiampi ima p’unchaypis Islampa harkananta qichusqanta rikuchin.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

“Angelkunaqa tawa wayrakunata hap’ishanku, piñakusqa kawayuq kawallu hina rikuchisqa, kachariykuyta munaspa p’akispa lloqsinanpaq, hinallataq tukuy kay pachapa ñawpaqninman kallpachakuyta munaspa, purisqan ñanpi chinkachiytawan wañuytawan apamuspa.” Manuscript Releases, volumen 20, 217.

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

Muhammadpa qhapaq suyu “hatarikuyninpas urmayninpas” manam ancha hatariy hinachu, urmay hinachu rikuchisqa, aswanqa huk “kachariy” hina, huk “hark’ay” hinam rikuchisqa. Islam proféticamente kacharisqa kaptin, chay kachariyqa Nínive maqanakuywanmi rikuchisqa karqan.

Only the Woes

Llakikuna sapallanta

Of the seven trumpets, only the woe trumpets of Islam span history as a consistent power from when they were first introduced into prophetic history unto the close of probation. The first four trumpets brought upon western Rome represented Odoacer, Genseric, Atilla the Hun and Alaric, thus typifying four providential judgment powers in the latter days, but their modern counterpart is not a direct descendant of those four ancient powers. Not so with the woe trumpets. Once Islam enters history it continues a direct line of release and restraint until it is fully released at the close of probation. With the woe trumpets the “key” of ‘release’ is marked by the battle of Nineveh.

Qanchis cornetakunamantaqa, Islam nisqapa “ay” cornetaqkunallan historiata mast’arinku huk sapa atiy hina, ñawpaq kutipi profetiku historiapi yaykusqanmanta pacha gracia tiempu tukukuyninkama. Ñawpaq tawa cornetaqkuna, inti hayk’aq Roma occidentalman hamusqanku, Odoacer, Genseric, Atilla el Huno, hinaspa Alaric nisqakunata rikuchirqanku; chay hinaqa qhepa p’unchaykunapi tawa providencial juiciu atiykunata unanchaspa, ichaqa kunan pacha paykunapa tupaq masinkunaqa manam chay tawa ñawpaq atiykunapa chiqan mirayninkuchu. Manam chay hinachu “ay” cornetaqkunawanqa. Islam historiaman yaykuspanqa, huk chiqan siq’ita p’akarisqa kaspa katin cachariy hinaspa hark’aymanta, gracia tiempu tukukuyninpi llapanpi cacharisqa kanan kama. “Ay” cornetaqkunawanqa, “llave” nisqa “cachariy”mantaqa Nínive maqanakuywan señalasqa kachkan.

Nicomedia and July 27, 1299

Nicomedia hinallataq hinaspa 27 julio killapi, 1299 watapi

The pioneers correctly identified July 27, 1299 as the starting of one hundred and fifty years that ended on July 27, 1449, which in turn began the three hundred and ninety-one years and fifteen days that concluded on August 11, 1840.

Ñawpaq puriqkuna allinta reqsirqanku 1299 watapi julio killapa 27 p’unchaynin kasqanta pachak pisqa chunka wata qallariyninpaq, chaymi tukurqan 1449 watapi julio killapa 27 p’unchayninpi; chaymantataq qallarin kimsa pachak isqon chunka hukniyuq wata, chunka pisqa p’unchayniyuq, chaymi tukukurqan 1840 watapi agosto killapa 11 p’unchayninpi.

In the previous article we identified the siege of 1333 unto 1337 that was brought upon Nicomedia by Sultan Orhan Gazi (son of Osman I, the founder of the Ottoman Beylik), when he laid siege to the important Byzantine city of Nicomedia. The siege is the conclusion of the warfare against Nicomedia that had begun with his father Osman. The one hundred and fifty years of Revelation nine, verse ten began on July 27, 1299, and as the beginning of a prophecy, the history associated with that beginning date is to be noted. Osman I (founder of the Ottoman dynasty) was Sultan Orhan Gazi’s father, who in July 27, 1299 achieved the significant early victory against the Byzantine Empire at the Battle of Bapheus which was in the region of Nicomedia, close to the city of Nicomedia; a very important capital city in Roman and early Byzantine history.

Ñawpaq qillqapi reqsirqanchikmi 1333manta 1337kama Nicomediapaq muyuykuyta, mayqentaq Sultan Orhan Gazi apamurqan Nicomediaman—Osman Ipa churin kasqanrayku, paymi Ottoman Beylikpa qallariqnin karqan—hatun Byzantino llaqtan Nicomediata muyurispan. Chay muyuykuyqa Nicomediapaq maqanakuykunapa tukuyninmi, taytan Osmanwan qallarisqa kasqanmanta. Apocalipsis isqun ñiqi, chunka versiculopi pachak pichqa chunka watakunaqa 1299 wata, julio killapa 27 p’unchawninpi qallarin, hinaspa huk profeciapa qallariynin hina, chay qallariy p’unchawwan tinkisqa historiata qhawarisqa kanan. Osman I (dinastía otomanapa qallariqnin)qa Sultan Orhan Gazipa taytanmi karqan; paymi 1299 wata, julio killapa 27 p’unchawninpi, Nicomediapa suyupi, Nicomedia llaqtapa qayllanpi kachkaq Bapheus maqanakuypi, Imperio Bizantinota atispa, ñawpaq kaq ancha hatun atipayninta haywarqan; Nicomediaqa Roma hinaspa ñawpaq Bizancio historiapi ancha importante capital llaqtam karqan.

Father and Son

Yayaq, Churiwan

July 27, 1299 Osman’s forces defeated a Byzantine army led by a local governor. The battle is considered one of the first major independent military successes of Osman after he had begun consolidating power in Bithynia (northwestern Anatolia). It marked an important step in the transition from a small Turkish beylik (tribal principality) to a rising power that would eventually challenge and conquer the Byzantine territories. That date marks the beginning of a period of growth for Islam that ultimately led to the establishment of the Ottoman Empire at the fall of Constantinople in 1453. Osman employed ghazi warriors (frontier raiders with Islamic motivation), and there began the formation of the ghazi frontier warriors into a more structured army that developed progressively from Osman and then on to his son, Orhan. Among other important elements of Osman’s legacy is that it allowed Islam to hold onto property, as opposed to the warfare of the ghazi warriors, whose disorganized hit and run tactics left them only the spoils of their victories, but never any territory.

1299 watapi 27 ñiqin p’unchawpi, Osmanpa kallpankuna huk Bizancio soldadokunata, huk llaqtapi kamachiq apaq pusasqanwan, atirqanku. Chay maqanakuyqa yuyarisqa kachkan Osmanpa ñawpaq hatun sapallanmanta militar atipayninkunamanta huknin hina, pay Bithynia (Anatoliamanta chinchay inti haykuy ladonpi) ukhupi atiyninta huñuyta qallarisqan qhipaman. Chayqa huk ancha allin puriyniyoq ñanmi karqa huk huch’uy turku beylikmanta (ayllu kamachiy principadomanta) wiñaq atiyman tikraypi, mayqinchus qhipaman Bizancio suyukunata atipanqa hinaspa atipanakuypi llallinqa. Chay p’unchawmi Islampaq huk wiñay pacha qallariyninta señalan, mayqinchus tukukuyninpi 1453 watapi Constantinopla urmayninwan Otomano Imperiopa sayariyninman chayarqa. Osmanqa ghazi maqanakuy runakunata llamk’achirqan (fronterapi suwakuy-raider hina puriqkuna, islamniyoq kallpachakuyninkuwan), hinaspataq chaypi ghazi frontera maqanakuy runakunapa huk aswan allinchasqa soldado aylluman rurakuy qallarikurqa, mayqinchus progresivamente wiñarqa Osmanmanta qallarispa churin Orhanman pasaspa. Osmanpa qhepakuyninmanta wakin hatun imaymanakuna ukhupipas kachkanmi kay: Islamman saqerqa allpata hapiypi qhepakunanta, mana ghazi maqanakuy runakunapa maqanakuy kaynin hinachu; paykunapa mana allin ordenniyoq, usqhaylla maqay hinaspa usqhaylla ayqey taktinkunaqa atipayninkumanta qollqekunallata saqepaq karqa, ichaqa manam hayk’aqpas mayqin territoriotapaschu.

On July 27, 1299, Osman began a campaign in the area of Nicomedia, and thirty-four years later his son began a four-year siege upon the capital city Nicomedia. The father at the beginning and the son at the ending. War begins against the area represented as Nicomedia and ends with the capturing of Nicomedia, the capital city of the area, Nicomedia. From 1299 unto 1337 is a thirty-eight-year period, and prophetically the number “thirty-eight” symbolizes a rising up.

1299 watapi julio killapa 27 p’unchawpi, Osmanqa Nicomedia suyupi huk kampañata qallarisqa, chaymanta kimsa chunka tawa watakuna qhipaman churinqa churinqa tawa watayuq muyuy-sut’iyta qallarisqa Nicomedia llaqta umalliq capitale patapi. Taytanqa qallariyninpi, churinqa tukukuyninpi. Awqanakuyqa Nicomedia nisqawan rikuchisqa suyupa contranpi qallarin, hinaspan tukukun Nicomedia hapiyninwan, Nicomedia suyupa umalliq capital llaqtanwan. 1299 watamanta 1337 watakama kimsa chunka pusaq watayuq pacha kan, proféticamente “kimsa chunka pusaq” yupayqa sayariyta unanchan.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Kunanmi hatariy, nisqani, chaymanta Zered mayuchata chimpaychis. Chaymantapas Zered mayuchata chimpasqayku. Kadeshbarneamanta lluqsisqaykumanta pacha Zered mayuchata chimpaykama tiempoqa kimsa chunka pusaq watam karqa; chaykama llapa maqanakuy runakunapa miraynin soldadokunamanta campamentopi tukukuqkama, imaynachus Señor paykunaman jurarqa hinata. Deuteronomio 2:13, 14.

The one hundred and fifty years from July 27, 1299 unto July 27, 1449 represents the period which led to the establishment of the Ottoman Empire of the second woe of Revelation chapter nine. The thirty-eight years of the progressive conquering of Nicomedia began with a father (Osman) and ended with his son (Orphan). The period portrays the first step of a progressive rise of a tribal principality unto an empire.

Pachak pichqa chunka watakuna, julio killapa 27 p’unchawmanta 1299 watapi julio killapa 27 p’unchawkama 1449 watapi, rikuchin chay pacha muyuyninta mayqinchus pusarqa Apocalipsis qanchis chunka iskayniyuq p’anqapa qanchis t’aqapi iskay ñak’ariypa Otomano Imperiopa sayarichisqanman. Kimsa chunka pusayuq watakuna Nicomediapa ñawpaqmanta ñawpaqmanta atipayninpa qallariyninqa huk taytawanmi (Osman) qallarirqan, churinwanñataq (Orphan) tukukapun. Chay pacha muyuynin rikuchin huk ñawpaq puriyninta, mayqinchus huk ayllu kamachikuq suyuchamanta wiñay wiñaylla hatuncharispa huk imperioman chayarqan.

The one hundred and fifty years from July 27, 1299 unto July 27, 1449, includes a four-year siege that marks the end of the thirty-eight years. The beginning of the conquering of Nicomedia was by the father Osman and the end was accomplished by a four-year siege from 1333 unto 1337; a siege carried out by Osman’s son.

Pachak pichqa chunka watakuna 27 julio 1299 p’unchawmanta 27 julio 1449 p’unchawkamam, tawa wata muyuy sut’ichayta hap’in, chaymi kimsa chunka pusaqniyuq watakunapa tukukuyninta señalaykun. Nicomediata atipay qallariyninqa tayta Osmanwanmi karqa, tukukuynintaq 1333 watamanta 1337 watakama tawa wata muyuyninwanmi hunt’akurqa; chay muyuytaqa Osmanpa churinmi ruwarqa.

When the one hundred and fifty years ended on July 27, 1449, the Byzantine’s emperor Constantine the eleventh, or the last Constantine of eastern Rome sought permission from the Turks to take the throne. From that date until the conquering of Constantinople was four years. Those four years ended with the siege of Constantinople, and Constantine the last died in the siege. The rise of Islam is represented by the first thirty-eight years of the one-hundred-and-fifty-year prophecy, that culminated in a four-year siege. When the one hundred and fifty years ended, Islam had risen to a point where eastern Rome was humiliated by the power that the Turks then possessed. From the humiliation of July 27, 1449 four years led to the fall of eastern Rome as Constantinople was taken by a siege. The end of the first thirty-eight years is marked by a siege, and the establishment of the Ottoman Empire is marked by a siege.

Pachak pichqa chunka watakuna 1449 watapi julio killapa 27 p’unchayninpi tukukuptin, Bizancioq qhapaq apun Constantino chunka hukniyoq, icha inti lloqsimuq Romaq qhipa Constantinoqa, turkokunamanta saqesqa qhapaq suyuta hap’inanpaq mañakurqan. Chay p’unchaymanta Constantinopla atipayman chayaranankama tawa wata karqan. Chay tawa watakunaqa Constantinopla muyuriywan tukukurqan, hinaspa qhipa Constantinoqa chay muyuriyllapim wañurqan. Islampa hatariyninqa pachak pichqa chunka watayuq willakuy qillqasqapa ñawpaq kimsa chunka pusaqniyoq watankunawanmi rikuchisqa, chaymi tawa watayuq muyuriywan hunt’akurqan. Pachak pichqa chunka watakuna tukukuptinqa, Islamqa chayhina hatarisqanña karqan, chayrayku inti lloqsimuq Romaqa turkokuna chaypacha kapuq atiyninkuwan p’enqachisqa karqan. Julio killapa 27 p’unchaynin 1449 watapi p’enqakuymanta tawa wataqa inti lloqsimuq Romaq urmayninman pusarqan, Constantinoplaqa muyurisqa kayninwan hap’isqa kaptin. Ñawpaq kimsa chunka pusaqniyoq watakunaq tukukuyninqa huk muyuriywanmi señalisqa kachkan, hinaspa Otomano qhapaq suyupa sayariyninqa huk muyuriywanmi señalisqa kachkan.

38 and 40

38 hinallataq 40 hinallataq

The number thirty-eight as a symbol as set forth by Moses in Deuteronomy representing the last thirty-eight years of the judgment of forty years wandering in the wilderness. Therefore, the number thirty-eight, as a symbol possesses a connection to the number forty. Osman took the territory of Nicomedia on July 27, 1299 and thirty-eight years later his son took the capital city of the territory. The territory and the capital city both were Nicomedia. Historians identify this battle as the first of ‘two’ steps that identify the very beginning of the rising up of the Ottoman Empire. The second step identified by history is the battle of Nicaea in 1301. There the father Osman took the territory called Nicaea, and 1331, thirty years later his son took the capital city, named Nicaea, a former Roman capital city.

Kimsa chunka pusaq yupayqa, Moisés Deuteronomio nisqapi churakusqan hina, chunka tawa watayuq puriyta ch’usaq pampapi muchuchisqa juicioq qhipa kimsa chunka pusaq wata nirqanpaq simbolonmi. Chayrayku kimsa chunka pusaq yupayqa, símbolo hina, tawa chunka yupaywan t’inkisqayuqmi. Osmanqa Nicomedia suyuta jap’irqan 27 julio 1299 p’unchawpi; kimsa chunka pusaq wata qhipamanqa churinmi chay suyuq hatun llaqtanta jap’irqan. Suyupas hatun llaqtapas iskayninkupas Nicomedia sutiyniyuq karqan. Historiadorkunaqa kay maqanakuyta “iskay” puriypa ñawpaq kaqnin kasqanta riqsichinku, chaymi Imperio Otomano hatariyninpa ancha qallariyninta reqsichin. Iskay kaq puriyqa historia nisqanman hina Nicaea maqanakuymi, 1301 watapi. Chaypim taytan Osmanqa Nicaea sutiyuq suyuta jap’irqan; 1331 watapi, kimsa chunka wata qhipaman, churinmi hatun llaqtanta jap’irqan, Nicaea sutiyuq, ñawpaq Romaq hatun umalliq llaqtan.

In relation to 1299 and the battle of Nicomedia, as the first of two steps, the second step came two years later in 1301. 1299 is a symbol of thirty-eight, and two years later (forty), the territory of Nicaea is taken by the father. The thirty-eight and forty relationships of ancient Israel rising up to take the promised land is represented in July 27, 1299 and 1301. Those first two steps of Islam rising are marked by military campaigns that begin with the father conquering the territory and the son conquering the capital of the territory at the end. When the two capitals fell, they fell at a siege. Both capitals were at some point capitals of eastern Rome.

1299 watapi Nicomedia maqanakuywan tinkuchispa, iskay puriymantam ñawpaq kaq puriy karqa; iskay kaq puriynataq iskay watamanta qhipaman, 1301 watapi hamurqa. 1299qa kimsa chunka pusaqniyuqpa unanchaqninmi, iskay watamanta qhipataq (tawa chunka), Nicaea suyupata taytan hap’in. Ñawpaq Israelpa hatarispan prometisqa allpata hap’inanpaq kimsa chunka pusaqniyuqwan tawa chunkawan kasqan tinkikuynin, Julio 27, 1299 hinallataq 1301 watakunapim rikuchisqa kachkan. Islampa hatarimuyninpa chay ñawpaq iskay puriyninkunaqa sinchi awqanakuy kampañakunawanmi señalasqa kanku: taytaqa ñawpaqta suyuta atipaspam hap’in, churintaq tukuypi chay suyuq umalliq llaqtanta atipaspa hap’in. Iskay umalliq llaqtakuna urmasqankuqri, muyuykusqa hark’aypi urmarqanku. Iskay umalliq llaqtakunam huk tiempopeqa inti lloqsimuyniyuq Romaq umalliq llaqtankuna karqanku.

July 27, 1299 and 1301 reach their conclusion on August 11, 1840, that represents the history of 1838, when Litch first published his view and prediction of the three hundred and ninety-one year and fifteen-day prophecy that would ultimately be fulfilled on August 11, 1840. The two steps of rising up for the Millerites was the years 1838 and 1840.

27 de julio, 1299, hinaspa 1301 watakunapas 11 de agosto, 1840 p’unchaypi tukukunku; chayqa 1838 watapa historianta rikuchin, chay watapi Litch ñawpaq kuti qillqasqanpi rikhurichirqan paypa qhawariyninta hinaspa willakusqanta kimsa pachak isqun chunka hukniyuq wata hinaspa chunka phichqa p’unchayniyuq profesía-manta, mayqinchus qhipaman 11 de agosto, 1840 p’unchaypi hunt’akunan karqa. Milleritakunaq hatariypaq iskay puriykunaqa 1838 hinaspa 1840 watakuna karqan.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. Two years before, Josiah Litch, one of the leading ministers preaching the Second Advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown ‘in A.D. 1840, sometime in the month of August;’ and only a few days previous to its accomplishment he wrote: ‘Allowing the first period, 150 years, to have been exactly fulfilled before Deacozes ascended the throne by permission of the Turks, and that the 391 years, fifteen days, commenced at the close of the first period, it will end on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’—Josiah Litch, in Signs of the Times, and Expositor of Prophecy, August 1, 1840.

“1840 watapi huk ñawpaqchasqa willakuy hinallataq musuqmanta sut’inchasqa hunt’asqanmanta ancha hatun munakuyta tukuy llaqtakunapi hatarichirqan. Iskay wata ñawpaqta, Josiah Litch, Iskay Kuti Hamuymanta willakuq kamachiqkuna ukhupi huk ñawpaq kamachiq, Apocalipsis 9 nisqamanta huk qhawariyta rikhurichirqan, chaypi Otomano Qhapaq Suyupa urmayninta willaspa. Paypa yupaychasqanman hina, kay atiyniyuq kamachiyqa ‘A.D. 1840 watapi, agosto killapa huk p’unchayninpi’ urmachisqa kanan karqan; hinaspan hunt’akunankama pisi p’unchaykuna ñawpaqllapi qillqarqan: ‘Ñawpaq pacha, 150 wata, turkokunapa saqisqanwan Deacozes tiyanaman wicharisqanman ñawpaqta chiqap hunt’asqa kasqanta chaskispa, hinaspa 391 wata, chunka pichqa p’unchaykunawan, ñawpaq pachapa tukuyninmanta qallarisqanta hina, kayqa tukukunqa 1840 watapa agosto killapa 11 p’unchayninpi, chay p’unchaypi Constantinopla llaqtapi Otomano atiynin p’akikunan suyasqa kanman. Kaytataq noqaqa creen, chayna kasqanta tarisunchik,’ nispa.”—Josiah Litch, Signs of the Times, and Expositor of Prophecy, August 1, 1840.

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Nisqapacha willasqa pachallapi, Turquía llaqta, kamachikuqnin embajadorninkunawan, Europa suyukunap tantiyasqa atiyninkunapa amachakuyninta chaskirqan, chayhinapiqa cristiano nacionkunapa kamachiynin uraman churakuspa. Chay ruwayqa sut’ipuni hunt’arqan willasqa qhelqasqa rimayninta. Chay yachasqa kaptin, achka runakuna yuyarirqanku Millerpa hinallataq paywan kuska kaqkunapa chaskisqa profecía hamut’anapa kamachikuykuna allin kasqanmanta, hinaspataq advenimiento kuyuyman huk musphaylla kallpachakuq qowisqa karqan. Yachayniyuq, hatun chiqankayniyuq runakuna Millerwan hukllachasqa karqanku, rimayninkunata willakuspa hinallataq qhelqapi rikhurichispa, hinaspataq 1840 watamanta 1844 watakama llank’ayqa utqaylla mast’arikurqan.” The Great Controversy, 334, 335.

Litch’s '38 prediction and his corrected vision of '40 include his final statement, which he penned on August 1, ten days before the corrected prediction. It was the fulfillment of the prediction that convinced the world of the correct methodology of biblical prophecy. The thirty-eight years that marked the rising up of ancient Israel included the two years from the Red Sea crossing unto the first rebellion at Kadesh.

Litchpa “38” nisqapi willakuyninpas, “40” nisqapi allinchasqa qhawasqanpas, qhipa rimariynintaqa uqllarin, chaytaqa qillqarqan Agosto 1 punchawpi, allinchasqa willakuyta manaraq chunka punchaw puchukaptin. Chay willakuy hunt’akuyninmi kay pachapi runakunata yachachirqan Bibliamanta profecía nisqapa allin metodología nisqanta. Kimsa chunka pusaq wata, ñawpaq Israelpa hatarikuyninta señalasqanqa, iskay watatapas ukhuyninpi hap’irqan, Puka Lamar qhichuyta chimpasqamanta Kadeshpi ñawpaq hatariy kama.

Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it. Numbers 14:22, 23.

Chayqa runakuna llapankunam qhawarqanku ñuqaqa hatun k’anchayniyta, hinallataq Egiptopi chaymanta chunyaq pampapi rurasqay milagrokunatapas, kay chunka kutikama ñuqata pruebaypi churawaspa, mana simiyta uyarisqankurayku; cheqaqtapunin mana rikunqachu allpata taytankunaman juramento rurasqayta, nitaq piñachiwaqniykunamanta mayqenpas rikunqachu. Números 14:22, 23.

That rebellion is identified as the final of ten tests. A two-year testing period of ten tests added to thirty-eight years in the wilderness typified 1838 and 1840, and 1840 contained a period of ten days.

Chay hatun maqanakuyqa reqsisqa kachkan chunka pruebakunamanta qhipa kaqnin hina. Iskay watayuq huk pruebakuy pacha, chunka pruebakunawan, chunka pusaqniyuq watakunata sallqapi yapaspa, 1838 watatawan 1840 watatawan rikch’achirqan, hinaspa 1840 watapi chunka p’unchayniyuq huk pacha karqan.

And the starting point of the rise of Islam with Osman on July 27, 1299 begins a thirty-eight-year period that ends with a four-year siege in 1337. July 27, 1299 was the first of two steps historians identify as the starting point of the rise of the Ottoman Empire, and the second step was 1301. The two steps of the battles of Nicomedia and Nicaea in 1299 and 1301 typify 1838 and 1840. The beginning of the prophecy illustrates the end.

Islampa hatarimusqan qallariynin qallariynin qallarinqa, Osmanwan 1299 watapi julio killapa 27 punchawninpi qallarispa, kimsa chunka pusayuq wata pacha huk periodota qallarin, chaymi 1337 watapi tawa watayuq muyuyta hark’asqa maqanakuywan tukukun. 1299 watapi julio killapa 27 punchawninqa iskay ruraykunamanta huknin karqan, historiador-kunaq riqsisqanman hina, Otomano Imperiopa hatarimuy qallariyninpaq; iskay kaq rurayqa 1301 watapin karqan. 1299 hinallataq 1301 watakunapi Nicomediawan Nicaea maqanakuykunaq iskay rurayninkuna 1838 hinallataq 1840 watakunata rikuchin. Qhelqaqa qallariyninmi tukukuyninta rikuchin.

Nicomedia and Nicaea both temporarily served as capitals of eastern Rome in their respective histories. Of course, Constantinople ultimately became the eastern capitol in 330 until 1453. Nicomedia and Nicaea typify the fall of Constantinople; all fell from Islamic sieges that marked the conclusion of a campaign where Islam first took control of the territory and thereafter took the capital city.

Nicomediawan Nicaeawan sapan tarinkuta p’unchawkunapi lloq’e Romapa sapaq markankuna karqanku, sapaq historiankupi. Chayqa, yachasqañam, Constantinoplaqa qhipamanmi lloq’e umalliq llaqta tukurqan 330 watamanta 1453 watakama. Nicomediawan Nicaeawan Constantinoplapa urmayninta rikuchinku; llapankum islampa muyuriy harkanakunaq urmasqan karqanku, chay kampañapa tukukuyninta señalanapaq, maypichus Islam ñawpaqta hallp’ata apaykachaspa qhipamanta umalliq llaqtata apakapun.

The first siege four-years from 1333 unto 1337 represents the four-years from 1449 to 1453 when the prophecy ended. Three hundred and ninety-one years fifteen days later Islam is restrained as the Millerites ‘rise’ under the prophetic power represented in the characteristics ‘thirty-eight and forty’ as represented in the alpha history of the history of July 27, 1299 and July 27, 1449. The rising up of Islam and the rising up of God’s latter-day messengers is represented in a numerical symbol which is constructed by the numerical relationship of 38 and 40.

Ñawpaq verye chusku watakuna, 1333manta 1337kama, chaymi rikuchin chay chusku watakunata 1449manta 1453kama, maypichus willakuy tukukun. Kimsa pachak isqun chunka hukniyuq wata, chunka pichqa p’unchay qhepaman, Islamqa hark’asqa kachkan, Milleritakuna “hatarinku” sut’inchay atiywan, mayqinchus rikuchisqa kachkan “kimsa chunka pusayuq” hinallataq “tawa chunka” nisqa kayninkunapi, imaynachus rikuchisqa kashan alfa historiapi, julio 27, 1299 hinallataq julio 27, 1449 historiapi. Islampa hatariynin hinallataq Diospa qhepa p’unchaykuna kachamunkunapa hatariyninqa rikuchisqa kachkan huk yupaychasqa unanchaqpi, mayqinchus sayarichisqa kashan 38 hinallataq 40 yupaykunapa masinchasqa t’inkisqanwan.

In Ezekiel thirty-seven Islam is the message of the east wind that is breathed upon the dead dry bones that they might stand up as a mighty army. When Ezekiel’s message arrives the rising up begins, as it did in the Millerite history of 1838 and 1840. That message arrived on 9/11 and at the soon-coming Sunday law those bones stand up as a mighty army. The raising up of God’s army as the church triumphant in the latter days is typified by 1838 and 1840. 9/11 unto the Sunday law was typified by 1840 to 1844, but it also typifies the period from December 31, 2023 unto the fireballs of Nashville.

Ezequiel kimsa chunka qanchisniyoqpi, Islamqa inti lluqsiy wayra willakuymi, wañusqa ch’aki tullukunaman samaykuchisqa, atiyniyoq hatun soldadokuna hina sayaripunankupaq. Ezequielpa willakuynin chayamuchkaptin, hatarimuypas qallarin, 1838 hinallataq 1840 watakunapi Millerita historiapi kasqan hina. Chay willakuyqa 9/11 p’unchaypi chayamurqa, utqaylla hamuq domingo kamachiy p’unchaypitaq chay tullukunaqa atiyniyoq hatun soldadokuna hina sayarinqaku. Qhepa p’unchaykunapi Diospa soldadonkunata Iglesiapa atipaqnin kasqan hina hatarichiyqa 1838 hinallataq 1840 watakunaq nisqanwan rikuchisqa kachkan. 9/11manta domingo kamachiykamaqa 1840manta 1844kama nisqanwan rikuchisqa karqa, ichaqa 2023 wata diciembre killapa 31 p’unchayninmanta Nashvillepa nina q’urunkamakama pacha hinallataq rikuchin.

Eastern Rome

Roma inti llaqtapi kaqninmanta

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

Constantino ñawpaq kaq (Hatun) nisqawan qhapaq suyu t’aqasqa kasqanmantapacha, qhipa Constantinokama, inti lloq’e Romaq willakuy p’unchawkunan sut’inchasqa profetiku historianta rikuchin. Chayrayku profetiku pacha señalasqa kachkan huk profetiku utaq simbóliku taytawan huk churinwan, sutinkupi rikuchisqa hina, ichaqa Constantino Hatunmanta Constantino chunka hukniyuqniykama mana chiqap yawar miray karqanchu. Ñawpaq kaqwan qhipa Constantinoqa profetiku hinallataq alpha omega unanchakuna hina rikuchisqa kanku, taytaqa (alpha) Constantinopla llaqtata akllasqa karqan umalliq llaqta kananpaq, churitaq (omega) wañurqan muyuykachasqa maqanakuypi, Constantinopla umalliq llaqta kayta saqisqan p’unchawpi. Inti lloq’e Romaq profetiku pachan señalasqa kachkan ñawpaq kaqwan qhipa Constantinowan. Pachak pichqa chunka wata pacha, 27 julio 1299 p’unchawmanta qallarisqa, kimsa chunka pusaqniyuq wata pachatam uqllan, hinaspataq tukukun tawa wata muyuykachasqa maqanakuywan. Chay muyuykachasqa maqanakuyqa rikuchirqan 1449manta 1453kama. Nicomedia nisqa kampañaqa qallariq huk suyu atipasqa kasqanwan, hinaspataq tukukuq chay suyuq umalliq llaqtan atipasqa kasqanwan. Imanatachus ñawpaq kaqwan qhipa Constantinopi karqan hina, Nicomediata atipayqa qallariq huk taytawan (ñawpaq kaq) hinaspataq tukukuq huk churinwan (qhipa kaq).

Four years

Tawa watakuna

A four-year siege in the opening period of the one hundred and fifty years that led to the four years from the humiliation of Constantine the last in 1449 unto 1453 when Constantinople was besieged and fell. The time prophecy of the second woe representing three hundred and ninety-one years and fifteen days began on July 27, 1449 and it ended on August 11, 1840. That date marks the beginning of a four-year period which Sister White called a glorious manifestation of the power of God.

Pachak watayuq muyuykuy huk pachapi, pachak pichqa chunka watakunapa qallariyninpi, chaymi pusak watakunaman apawarqan, Constantino qhipa kaqpa p’enqaychasqa kasqanmantapacha 1449 watapi, 1453 watakama, Constantinopla muyuykusqa karqan hinaspa urmasqa. Iskay ñak’ariypa pacha willakuynin, kimsa pachak isqun chunka hukniyuq wata hinaspa chunka pichqa p’unchawkunata rikuchispa, qallariq karqan 27 julio killapi, 1449 watapi, tukukuqtaq karqan 11 agosto killapi, 1840 watapi. Chay p’unchawmi huk qallariy kachkan pusak watayuq pacha, chaytaq Hermana White sutiyoq nisqa: Diospa atyninpa ancha k’anchayniyuq rikuchikuynin.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Kimsa kaq angelpa willakuyninta willakuypi hukllachakuq angelqa llapa kay pachata kikinpa hatun k’anchayninwan k’anchachinanmi. Kaypiqa ñawpaqman willakushanmi huk llapa pachapi mast’arikuq ruwana, mana hayk’aqpas rikusqa atiyniyuq. 1840–44 watakunapi advento kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq kaq angelpa willakuyninqa kay pachapi tukuy misionero estaciunkunaman apasqa karqan, hinallataq wakin suyukunapiqa karqanmi aswan hatun religiónman munakuy, chay hina kaqta mana mayqin llaqtapipas rikurqanchikchu chunka suqta pachak watayuq Reforma qepaman; ichaqa kaykunataqa aswan llump’ay hatunmanta atipanqa kimsa kaq angelpa qhepa waqyaynin urapi hatun kuyuy.” The Great Controversy, 611.

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

Islamqa hark’asqa karqa 11 ñiqin agosto killapi, 1840 watapi; chaymanta qatiq tawa watakuna karqa, chaymi tinkun iskayninwan: Espíritu Santopa Pentecostéspi ichakuyninwan, hinallataq Apocalipsis chunka pusaqniyuq qillqapi atiyniyuq angelpa uraykamuyninwan, maypachachus Nueva York llaqtapi “hatun wasikuna” kimsañiqin ay ñak’ariypa Islamninqa 9/11 p’unchawpi maqasqa karqan. 9/11qa pachaq tawa chunka tawa waranqa akllasqakunapa sellasqa kay pacha qallariyninta señalan. Chay sellakuyqa huk pacha unaymi, hinaspa chay sellakuy pachapa tukukuyninqa qallariyninpa kikin señalninkunata apamun. Cristo 9/11 p’unchawpi uraykamuspaqa, Miguelpa uraykamusqanta rikch’achirqan iskay testigokunata kawsarichinampaq 31 ñiqin diciembre killapi, 2023 watapi, maypachachus sellakuypa qhipa pacha qallariyta qallarirqan.

The key which is the battle of Nineveh represents the various releases of Islam, that would bring down eastern Rome by 1453. Within the one hundred and fifty years of verse ten’s “five months,” the beginning and also the ending contain a four-year period. Those two four-year periods connect with the conclusion of the three hundred and ninety-one years and fifteen days, that marked a four-year period from 1840 to 1844 when Christ would lighten “the whole earth with his glory.” In 1844, prophetic time ceased to be applied, for time would be “time no longer.”

Llave nisqaqa, mayqenqa Nínivepa maqanakuynta, Islampa imaymana kacharikuyninkunata rikuchin, chaykunaqa inti lloqsimu Roma oriental-ta urmachirqanku 1453 watakama. Pachak pisqa chunka watakunapi, chunka kaq versiculopi “pisqa killakuna” nisqapa ukhupi, qallariyninpas tukukuyninpas tawa watayuq pachatam hap’in. Chay iskay tawa wata pacha, kimsa pachak isqun chunka hukniyuq watakunawan chunka pichqa p’unchaykunawan tukukuyninwan tinkuchkan, mayqenchus 1840 watamanta 1844 watakama tawa wata pachata señalaspa rikuchirqan, chaypi Cristoqa “llapa kay pachata hatun k’anchayninwan” k’anchayta ruwananpaq. 1844 watapiqa, proféticop pacha manaña churakusqachu, imaraykuchus pachaqa “manañam pacha kanqachu” kanqa.

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Hinaspataqmi wiñaypaq wiñaykama kawsajpa sutinpi, pichus hanaq pacha ruraq, chaypi kaqkunatawan, kay pacha ruraq, chaypi kaqkunatawan, lamar qucha ruraq, chaypi kaqkunatawan, mana ñawpaqman tiempo kananchu nispa. Apocalipsis 10:6.

1333 to 1337, 1449 to 1453, 1840 to 1844

1333manta 1337kama, 1449manta 1453kama, 1840manta 1844kama

Those three lines of four-year periods align with the sealing time from 9/11 unto the Sunday law, and they also align with the fractal of 9/11 unto the Sunday law that is represented from December 31, 2023 until Islam is again released to deliver the fireballs of Nashville.

Chay kimsa siqi tawa watayuq pacha-kunam 9/11-manta Domingo kamachikama sellasqa pacha-man tupanku, hinallataqmi 9/11-manta Domingo kamachikama fractal-ninwanpas tupanku, chaytaqmi 31 diciembre 2023-manta Islam huk kutin kacharisqa kanan kama, Nashville-pa nina muyu-kunata apachinanpaq, rikuchisqa kashan.

The prophetic fractal of December 31, 2023 to the fireballs of Nashville have been typified by three four-year prophetic periods that all align with the sealing time from 9/11 to the Sunday law. Thus, four witnesses identify the history of December 31, 2023 until the Nashville attack, and it was the battle of Nineveh that is the “key” for each of these witnesses. 1333, 1449, 1840 and 9/11 were all turning points— “keys.”

31 de diciembre de 2023 p’unchawmanta Nashville llaqtapi ninakuna urmaykunakama proféticopi fractal nisqaqa kimsa tawa watayuq profético pacha-kunawan tipificasqa kashan; chay pacha-kuna llapallanmi 9/11-manta domingo kamachikuykama sellasqa pacha nisqawan tupanku. Chayrayku, tawa testigokunam reqsichinku 31 de diciembre de 2023 p’unchawmanta Nashville ataquekama historiata, hinaspa Nineveh maqanakuymin sapa kay testigokunapaq “llave” nisqa karqan. 1333, 1449, 1840, hinallataq 9/11pas llapallanmi muyurikuypi tikray punkukuna karqanku— “llaves.”

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Ñawpaq pacha historiapi yachakuykunam kashan yachakunanpaq; chaykunamanmi atención waqyachikun, llapa runakuna entiendenankupaq Diosqa kunanpas llamkan kikin ñanpi, imaynan wiñaymantaq ruwasharqan hina. Paypa makinqa rikurimun Paypa ruwasqanpi hinaspa nacionkuna chawpipipas kunan, chayllataq hina imaynam kashan ñawpaqmantapacha, Edénpi Adanman evangelio ñawpaq kutipi willasqa kasqanmantapacha.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Kanchis pacha kanmi markakunapa historiankupi hinaspa iglesiapa historiankupipas muyuchiy punkukuna hina. Diospa providenciapi, kay sapa rikch’aq sasachakuyninkuna chayamuchkaptin, chay pachapaq k’anchay qusqa kan. Chayta chaskispaqa, espiritupa wiñaynin kan; ichaqa mana chaskispaqa, espiritupa urmaynin hinaspa buquepa p’akisqan hina chinkay qatiqnin hamun. Señorqa Simiyninpi kicharisqaña evangelio paqarichiq llamk’anamanta, imayna ñawpaq pachakunapi rurasqa kasqanmanta, hinaspa hamuq pachakunapipas imayna kananmanta, tukukuy maqanakuykama, maypachachus Satanaspa atiyninkuna qhipa admirakuypaq kuyuriyninkuta ruwankaq.” Bible Echo, August 26, 1895.

Nicomedia

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

284 watapi hatun apu tukusqan qhipaman, 293 watapi, Dioclecianoqa Nicomediata akllarqan romano imperiopa inti lloq’e qhapaq llaqtan kananpaq, imperiota kamachinawan inti lloq’eman chaymanta inti yaykuman rakispa, Tetrarquía nisqa sistemata sayarichispa. Nicomediaqa achka chunka watakuna inti lloq’e kaqpi hatun kamachiywan soldadokunaq qhapaq llaqtan karqan. Constantino el Grande nisqapas chayta huk tiyanan hina llamk’achirqan, qayllapi kaq Byzantiumpi musuq qhapaq llaqtata ruwachiyta yuyarispa ñawpaqta (chaytan 330 watapi Constantinopla suticharqan). Constantinopla hatun qhapaq llaqtaña tukusqa qhipapas, Nicomediaqa hatun suyu chawpi hina qhiparirqan, Marmara Lamar Quchaq inti lloq’e patanpi allin yuyaywan churakusqa kaspa. Chayrayku, Roma llaqtahina utaq Constantinopla hinachu wiñaypaq qhapaq llaqta karqan, ichaqa Nicomediaqa romano historiapi huk ancha allin tikray pacha ukhupi, kamachinawan inti lloq’e qhapaq llaqta hina sut’inchasqa karqan. Pachak pisqachunka watakunaq qallariyninpi, inti lloq’e Romaq huk qhapaq llaqtan atipasqa kan; tukukuyninpitaq, inti lloq’e Romaq huk qhapaq llaqtan atipasqa kan. Iskay atipaykunapipas muyuy veryaq hark’ay karqan.

Diocletian

Diocleciano

The emperor Diocletian officially made Nicomedia the eastern capital of the Roman empire when he implemented the Tetrarchy system in 293. The Tetrarchy system was made up of a western and eastern division of the empire; both east and west having a senior emperor (Augusti) and a junior emperor (Caesar) to make up the number four that is represented by the word ‘tetrarchy’.

Emperador Dioclecianoqa Nicomedia llaqtata oficialmanta Romapi qhapaq suyuq inti lloqsimuynin capitalninman churárqa, 293 watapi tetrarquía nisqa sistemata ruraspa. Tetrarquía nisqa sistemaqa qhapaq suyuq huk inti yaykuyta, huk inti lloqsimuyta rakisqa karqa; iskayninpas, inti lloqsimuypi hinallataq inti yaykuypipas, hatun emperadorniyuq (Augusti) hinaspa sullk’a emperadorniyuq (Caesar) kaspa, tawa yupayta hunt’arqa, chaymi “tetrarquía” nisqa simipi sut’inchasqa kachkan.

Alpha and Omega

Alfa hinallataq Omega hinallataq

Diocletian is the omega symbol of the church of Smyrna, and Nero is the alpha symbol. Constantine the Great is the alpha symbol of the church of Pergamos, and Justinian is the omega symbol.

Dioclecianoqa Esmirna iglesiaq omega símbolunmi, Nerontaq alpha símbolunmi. Constantino Hatunqa Pérgamo iglesiaq alpha símbolunmi, Justinianotaq omega símbolunmi.

The ‘legal’ division of Rome into east and west (which did not last) was accomplished by Diocletian, and the prophetic division of Rome into east and west was accomplished by Constantine. During the history of the second symbolic church of persecution, represented by Smyrna, Rome was legally divided into east and west and in the history of the third symbolic church of compromise, represented by Pergamos, Rome was prophetically divided into east and west. 293 was the alpha and 330 was the omega and on May 11, 330, Constantine the Great dedicated Constantinople as the capital of the Empire.

Roma llaqtapa “kamachiy hina” rakisqan inti lluqsimuyman chaymanta inti yaykumuyman (mana unaypaq kaq) Diocletianom ruwasqa karqan, hinaspataq Roma llaqtapa profetiku rakisqan inti lluqsimuyman chaymanta inti yaykumuyman Constantinom ruwasqa karqan. Ñak’ariypa iskay simboliku iglesiapa willakuyninpi, Smyrna nisqawan rikuchisqa, Roma llaqta kamachiy hina inti lluqsimuyman chaymanta inti yaykumuyman rakisqa karqan; hinaspataq allin-tukunakuypa kinsa simboliku iglesiapa willakuyninpi, Pergamos nisqawan rikuchisqa, Roma llaqta profetiku hina inti lluqsimuyman chaymanta inti yaykumuyman rakisqa karqan. 293 alpha karqan hinaspa 330 omega karqan, hinaspataq mayo killapa 11 p’unchayninpi, 330 watapi, Hatun Constantinoqa Constantinopla llaqtata Imperiopa umalliq llaqtan hina dedicakurqan.

The legal division by Diocletian in 293 fell apart through civil war that followed until the Edict of Milan in the year 313, when Constantine of the east and Licinius of the west issued the Edict of Milan, legalizing Christianity, and effectively ending the Tetrarchy—the system of four coordinated rulers that collapsed into a struggle between two main powers (Constantine in the West and Licinius in the East). The legal division, which ushered in a collapse, represents a twenty-year period from division to division, and both divisions precipitated a collapse of the system.

Dioclecianoq 293 watapi kamachisqa rakisqanqa qhipamanta hamuq llaqta ukhupi awqanakuywanraqmi urmarqa, chayqa 313 watapi Milán Edicto kama, maypichus inti lloqsimuyniyuq chiqamanta Constantino, inti yaykumuyniyuq lado-manta Liciniowan kuska, Milán Edictota hurqusqaku, cristianismota kamachipi allinchaspa, chaywanraqmi Tetrarquía nisqa—tawa rimanakuq, hukchasqa kamachiqkunaq sisteman, iskay hatun atiyniyuqkunapa chawpinpi maqanakuyman urmasqa (Occidente-pi Constantino, Oriente-pi Licinio)—tukuchisqataq. Chay kamachisqa rakiyqa, mayqinchus urmayman pusarqa, iskay chunka watayoq pacha karqa huk rakimanta huk rakikama, iskaynin rakikunaqa sistemaq urmayninta apamurqaku.

The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Nero marks the beginning of persecution and typifies the final persecution of the latter days. That final persecution continues until the close of probation, when the papal power comes to its end with none to help. Thus the first period of persecution began with the burning of Rome and it ends with the burning of Rome.

Esmirna iglesiaqa qallarin Nerónwanmi karqa 64 watapi, hinaptin hatun nina Rümapi hap’ipusqanmi Nerónpa hinaspa cristianokunata ñak’arichinampaq apaykachkarqa, paykunata Nina qallariyta ruwasqankuta Nerón tumpaspa. Nerónqa ñak’arichiy qallariyta señalaspan, qhipa punchawkunaq tukukuyninpi kaq qhipa ñak’arichiytapas rikch’achin. Chay qhipa ñak’arichiyqa gracia tiempop tukukuyninkama purin, chaypim papaq atiynin yanapaqniyoq mana kaspa tukukunqa. Chayrayku ñawpaq ñak’arichiy tiempop qallariyninqa Rüma ruparichisqa kasqanwanmi karqa, tukukuyninqa Rüma ruparichisqa kasqanwanmi kan.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

Chay chunka waqrankunataq uywap hawanpi rikurqanki, chaykunaqa qharichakuq warmita chiqnispa, payta ch’usaqyachinqaku, q’alalachinqaku, aychantapas mikhunqaku, ninawanpas ruphachinqaku. Apocalipsis 17:16.

The church of Smyrna began with Nero in 64 when the great fire of Rome was employed by Nero to persecute Christians, who Nero accused of starting the fire. Two hundred and fifty years later it ended in 313 with the Edict of Milan. The “edict” is the ending of a twenty-year period that began with Diocletian’s legal division, and it was also the end of the two hundred and fifty years of Smyrna that began with Nero. The two hundred and fifty years of persecution represented by the church of Smyrna and Nero included the ten years of the very worst persecution brought about by Diocletian. That ten years of persecution was the last half of twenty years of Diocletian that began with his legal division of the empire in 293. From the legal division into east and west by Diocletian in 293 began a twenty year period that was made up of two ten-year periods.

Esmirna iglesiaqa qallarin Nerowan 64 watapi, Roma llaqtapi hatun nina ruparisqanta Nerowan cristianokunata qatiykunapaq llamk’achisqanmantan, paykunatan ninata qallarisqankuta tumpaspa. Iskay pachak pichqa chunka watakuna qipaman tukurun 313 watapi Milán Edictowan. Chay “edicto” nisqaqa iskay chunka watayuq pacha tukukuyninmi, Dioclecianoq kamachisqan hina t’aqasqanwan qallarisqa; hinaspataq Neronwan qallarisqa Esmirnaq iskay pachak pichqa chunka watayuq pacha tukukuyninpas karqan. Esmirna iglesiawan Neronwan sut’ichasqa iskay pachak pichqa chunka watayuq qatiykunaqa Diocleciano paqarichisqan ancha aswan mana allin qatiykunamanta chunka watakunatapas ukhunpi hap’irqan. Chay chunka watayuq qatiykunaqa Dioclecianoq iskay chunka watanpa qhipa kuskanmi karqan, imperiota 293 watapi kamachisqan hina t’aqasqanwan qallarisqa. Dioclecianoq 293 watapi inti lluqsimuy ladomanwan inti yaykumuy ladomanwan kamachisqan hina t’aqasqanmantan qallarirqan iskay chunka watayuq pacha, chayqa iskay chunka watayuq pacha iskay chunka watayuq rakikunayuqmi karqan.

Diocletian legally divided the empire into east and west, thus typifying the prophetic division accomplished by Constantine. Diocletian’s division was east and west, but it consisted of two rulers in the east and two rulers in the west. One primary and one secondary ruler for each area. On February 23, 303, Diocletian issued the first of several ‘edicts’ against Christians, marking the start of the Great Persecution, (also called the Diocletianic Persecution), the most severe and widespread persecution of Christians in the Roman Empire.

Dioclecianoqa kamachikuywanmi imperiota inti lluqsimuymanwan inti yaykumuywanman rakirqan, chayhina Constantinoq ruraskan willakuypaq rakisqanta rikuchispa. Dioclecianoq rakisqanqa inti lluqsimuymanwan inti yaykumuywanmanmi karqan, ichaqa iskay kamachiqkunata inti lluqsimuypi, iskaytataq inti yaykumuywanpipas hap’irqan. Sapa suyuypaq huk ñawpaq kamachiq, huk qhipa kamachiqtaq karqan. 303 watapi, febrero killapa 23 p’unchayninpi, Dioclecianoqa cristianokunapaq contranpi achka “edictokuna” nisqakunamanta ñawpaqta lluqsirqan, chaywanmi Hatun Qatiykachaypa qallariynin señalasqa karqan, (Dioclecianopa Qatiykachaynin nisqapas sutichasqa), Romanokunaq Imperionpi cristianokunapaq aswan sinchi, aswan mast’arikusqa qatiykachay kasqanta.

And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death. Revelation 2:8–10.

Esmirnapi iglesiapa angelninman qillqay: Kaykunatan nin ñawpaq kaqpas qhepa kaqpas, wañusqa karqan, kunanqa kawsanña: Ruwasqaykikunata yachanmi, ñak'ariyniykikunatawan wakcha kayniykikunatawan, ichaqa qamqa qhapaqmi kanki; hinaspan yachanmi Diospa contran rimayta, judíokuna kasqankuta nispa, manataq judíokuna kanchu, aswanqa Satanaspa tantanakuyllan kanku. Ama manchakuychu imakunachus ñak'arinaykipaq kaqkunamanta: qhawariy, supayqa wakinniykikunatan wisq'asqa wasiyman wikch'uykusunkichik, pruebanapaq; chunka p'unchawmi ñak'ariyta hap'inkichik. Wañunaykikama cheqaq sonqowan kaspa hina sayay, hinaspan noqa kawsaypa coronanta qosqayki. Rinriyuq kaqqa uyariychun Espíritu iglesiakunaman imatachus nin. Atipaq kaqqa iskay kaq wañuymantaqa manan imapas nanachinqachu. Apocalipsis 2:8–10.

The Great Persecution continued under Diocletian successors (especially Galerius) until 313, when it ended at the Edict of Milan. Nero is the alpha symbol of persecution that typified Diocletian as the omega persecution of the prophetic period represented by the church of Smyrna. The persecution concluded with a political marriage and a treaty between Constantine of the east and Licinius of the west. In February 313, Constantine and Licinius met in Milan and issued the Edict of Milan, which granted religious tolerance to Christians (and others) across the empire. To strengthen their political alliance, Licinius married Constantia (Constantine’s half-sister) during or around this meeting. This marriage was a classic Roman political alliance—sealing the agreement between the two emperors and helped stabilize the empire temporarily after years of civil war. The alliance did not last long. Constantine and Licinius later fought each other, and Constantine defeated Licinius in 324, becoming the sole ruler.

Hatun ñakariyqa Dioclecianopa qipaq rantinkunapa uranpi (aswanqa Galeriuspa uranpi) 313 watakamaqa sutinchakarqan, chaypim Milanpa Edictonwan tukukapun. Nerónqa ñakariypa alfa unanchaqninmi, chaymi Dioclecianota rikuchirqan omega ñakariy hina, profético pacha ukupi, Esmirna iglesiatawan rikuchisqa. Ñakariyqa tukukapurqan huk político kasarakuywan hinaspa huk tratadowan Constantino llaqtamanta inti lloqsimuy chimpapi kaqwan Licinio llaqtamanta inti yaykumuy chimpapi kaqwan. 313 watapi febrero killapi, Constantinowan Liciniowan Milanpi tinkurqanku hinaspa Milanpa Edictonta lluqsichirqanku, chaymi imperio tukuypi cristianokunaman (hukkunamanpas) religioso toleranciata qorqan. Política alianzankuta kallpachaypaq, Licinioqa Constanciata (Constantinopa kuska pananta) kasarqañam kay tinkuy ukhupi utaq chaypa qayllanpi. Kay kasarakuyqa huk clásico romano político alianzam karqan—iskay emperadorkunapura acuerdonta sellaspa hinaspa tawantin suyu hina imperiota pisi pacha takyasqalla civil guerrarayku watakuna qipanpi sayachirqan. Chay alianzaqa manam unaytaqa sayarqanchu. Qipamanqa Constantinowan Liciniowan hukninwan huknin maqanakurqanku, hinaspa Constantinoqa Liciniota atiparqan 324 watapi, sapallan kamachiq tukuspa.

From Nero to Constantine the prophetic period of Smyrna of two hundred and fifty years was accomplished, and in 313 the church of Pergamos, the church of compromise began, ending with the church of Thyatira in 538. The two hundred and fifty years of Smyrna represented a period of persecution, and in the ending of the over-all period Diocletian persecution fulfilled Revelations “ten days” (ten years) where the worst period of persecution represents a fractal of the overall period. The ten years are a fractal of the two hundred and fifty years. Those ten years represent the omega of Nero’s persecution, and at their conclusion the omega division of the empire into east and west.

Neromanta Constantinomankama, iskay pachak pichqa chunka watayuq Smirnaq profetiko pacha hunt’asqa karqa; hinaspataq 313 watapi qallarikurqa Pergamo iglesiata, arí, allichakuywan compromisopi sayasqa iglesiata, chayqa tukukurqa Tiatira iglesiapi 538 watapi. Smirnaq iskay pachak pichqa chunka wataqa ñak’ariy pacha karqa, hinaspataq llapa chay pacha tukukuyninpi Dioclecianopa qatiksqan ñak’ariy hunt’arqa Apocalipsispa “chunka p’unchaykunata” (chunka watakunata), maypichus aswan sinchi ñak’ariy pachaqa llapa pachaq rikch’aynin hina fractal kasqanta rikuchin. Chay chunka watakunaqa iskay pachak pichqa chunka watapa fractalninmi kanku. Chay chunka watakunaqa Neropa ñak’ariyninpa omega-ninta representan, hinaspataq paykunapa tukukuyninpi imperioq omega rakiy este-man haqayeste-manpas.

Marriage and Divorce

Casarasqa, Rakisqa imaqa kachunpas```

Smyrna began at the burning of Rome in 64 and ended two hundred and fifty years later in 313 with the Edict of Milan and the political marriage of east and west. The ten-year fractal of persecution began in 303 and ended in 313 with the Edict of Milan and the political marriage of east and west. The twenty years that began with the legal division of east and west in 293 by Diocletian ended in 313 with the political marriage of east and west. The marriage treaty of 313 between east and west ended with the divorce of 324, when Constantine defeated Licinius of the west and became sole ruler of Rome. The prophetic divorce of 324 came three years after the first Sunday law in 321.

Esmirna qallarikurqan Roma llaqtapa ruphasqanpi 64 watapi, chaymanta iskay pachak pichqa chunka watamanta qhipaman tukukapurqan 313 watapi, Milánpa Edictonwan, inti lloqsimuywan inti yaykuywan politikapi kasarakuywan. Chunka wata ñak’ariypa fractalnin qallarikurqan 303 watapi, hinaspa tukukapurqan 313 watapi Milánpa Edictonwan, inti lloqsimuywan inti yaykuywan politikapi kasarakuywan. Iskay chunka wata, Dioclecianoq 293 watapi inti lloqsimuytawan inti yaykuymanta kamachikuyta legalta rakisqanwan qallarisqa, tukukapurqan 313 watapi inti lloqsimuywan inti yaykuywan politikapi kasarakuywan. 313 watapi inti lloqsimuywan inti yaykuymanta kasarakuy tratadonqa tukukapurqan 324 watapi divorcionwan, chaypachaqa Constantino inti yaykuypa Liciniota atiparqan hinaspa sapallan Romapa kamachiqnin tukurqan. 324 watapa profetiko divorcionqa hamurqan kinsa wata qhipapi, 321 watapi ñawpaq domingo kamachiy qelqaymanta.

The seventeen years from 313 unto 330 identifies a political marriage, and the end of the persecution represented by Smyrna and Nero, and the beginning of the church of compromise represented by Pergamos. The beginning of Pergamos in 313 at the marriage, was followed by the beginning of the persecution that began at the first Sunday law in 321. That was followed by the prophetic divorce of 324, which brought east and west into one empire under Constantine. Six years later in 330 the division into east and west was prophetically repeated. The seventeen years represent the alpha period of the church of Pergamos that would continue until the church of Thyatira arrived in prophetic history in 538. That alpha period would represent an omega history at the end of the period from 330 unto 538. The omega history of Pergamos represents the period of 496, 508 and 533.

313 watamanta 330 watakama chunka qanchis wataqa huk hatun kamachiqkuna-paq kasarakuyta reqsichin, hinallataq Smirnawan Nerónwan rikuchisqa ñak’arichiy tukukuyninta, hinaspa Pérgamo sutiyoq allin yuyayta saqespa iskayman rakisqa iglesiapa qallariyninta reqsichin. Pérgamopa qallariynin 313 watapi, chay kasarakuypi, qhepanta hamurqan 321 watapi ñawpaq domingo kamachiywan qallarirqan ñak’arichiy. Chaymanta qhepapi hamurqan 324 watapi profetap hinalla divorcio nisqa rakiy, chaymi inti lloqsiywan inti yaykuyta Constantino ukhupi huk imperioman huñurqan. Soqta wata qhepaman, 330 watapi, inti lloqsiyman inti yaykuyman rakiyqa proféticamente huk kutita rurakurqan. Chunka qanchis watakunaqa Pérgamo iglesiapa alfa pacha kanku, chayqa profético historiapi Tiatira iglesiapa chayamunankama 538 watakama hinalla purinqa. Chay alfa pachaqa omega historiata reqsichinman karqan, 330 watamanta 538 watakama pachapa tukukuyninpi. Pérgamopa omega historianqa 496, 508 hinaspa 533 watakunapa pachanta reqsichin.

Seventeen Years

Chunka qanchis watakuna

Ptolemy of the battle of Raphia reigned “seventeen years,” and there were “seventeen years” between the battle of Raphia and the battle of Panium. Those seventeen years symbolically align with the seventeen years from 313 unto 330. Nero’s two hundred and fifty years of Smyrna led to the first seventeen years of the church of Pergamos, and connect with the two hundred and fifty years that began at the third decree in 457BC, the starting point of the 2300 years of Daniel eight and verse fourteen, and is the foundation and central pillar of Adventism. The two witnesses of two hundred and fifty years align with the two hundred and fifty years of the sixth kingdom of Bible prophecy that began in 1776 and ends this year in 2026.

Raphia maqanakuy pi Ptolemaoqa “chunka qanchis watakunata” kamachirqan, hinaspa Raphia maqanakuymanta Panium maqanakuykamaqa “chunka qanchis watakuna” karqan. Chay chunka qanchis watakunaqa 313 watamanta 330 watakama chunka qanchis watakunawan simbólicamente tupanchakunku. Neroq Ismirna llaqtapi ishkay pachak pichqa chunka watankunaqa Pergamo iglesiapa ñawpaq chunka qanchis watankunaman pusarqan, hinaspa chayqa tinkin 457 A.C. ñawpaqman kinsa kaq kamachiypi qallariq ishkay pachak pichqa chunka watakunawan, chaymi Daniel pusaq kaq capítulo, tawa chunka pichqayuq tawa kaq versículopi 2300 watakunapa qallariynin, hinaspa Adventismopa cimientonmi, chawpi sayariq hatun pilarninmi. Ishkay testigokunapa ishkay pachak pichqa chunka watankunaqa Biblia profecíapi soqta kaq qhapaq suyupa ishkay pachak pichqa chunka watankunawan tupanchakunku; chayqa 1776 watapi qallarin, kay watataq 2026 watapi tukukun.

The pioneers of Adventism did not see or understand the seventeen years of 313 to 330, for in 1844 they did not yet even understand the issue of the seventh-day Sabbath or the day of the sun. They did however recognize the one hundred and fifty years of verse ten of Revelation nine, and it became the starting point of a period that led to the three hundred and ninety-one years and fifteen days that ended on August 11, 1840. That understanding produced a mighty “manifestation of the power of God.”

Adventismo-pa ñawpaq puriqkunaqa mana rikurqankuchu nitaq entiendeyta atirqankuchu 313manta 330kama chunka qanchis watakunata; imaraykuchus 1844 watapiqa manaraqmi entiendeyta atirqankuchu qanchis p’unchaw samana p’unchawpa asuntunta, nitaq inti p’unchawpa asuntunta. Chaywanpas paykunaqa reqsirqankum 150 watakunata Apocalipsis isqon ñiqi chunka kaq versiculopi nisqata, chaymi tukurqan huk pacha qallariyninman, mayqen pacha pusarqan 391 wataman chunca pichqa p’unchawniyuqman, mayqan tukurqan agosto killapa 11 p’unchawninpi, 1840 watapi. Chay yachayqa paqarichirqan hatun “Diospa atiyninpa rikuchikuyninta.”

The pioneers did not recognize a second period of one hundred and fifty years in Revelation nine. Their foundational understanding represents the platform that the “new light” of Revelation nine is built upon. That light is opened by the “key” of the battle of Nineveh. That “key” allows a student of prophecy to recognize all the kingdoms of Bible prophecy represented in Daniel and Revelation. Babylon, Medo-Persia, Greece, the Seleucid and Ptolemaic empires, the kingdom of Mohammed, and more significantly it magnifies the empire of Rome by identifying the rise and fall of not only Rome, but also the kingdoms of eastern and western Rome, as well as the United States (the false prophet), the papacy (the beast) and the United Nations (the dragon). All the rises and falls of these kingdoms testify to the movements of the dragon, the beast and false prophet that ultimately bring the world to Armageddon. That movement is represented within the last six verses of Daniel eleven, and the beginning of that movement is represented in the hidden history of verse forty.

Ñawpaq puriqkunaqa mana reqsisqakuchu iskay kaq pachata, pachaq pisqa chunka watayuqta, Apocalipsis isqonpi. Paykunap hatun qallariy yachayninkuqa sayayninmi, mayqin patapi “musuq k’anchay” Apocalipsis isqonmanta hatarichisqa kachkan. Chay k’anchayqa kicharisqa kachkan “llave” nisqawan, Nínive maqanakuyllamanta. Chay “llave”qa saqin huk profecía yachaqta reqsinanpaq llapan reino-kunata Biblia profecíapi rikuchisqakunata, Danielpiwan Apocalipsispiwan. Babilonia, Medo-Persia, Grecia, Seleucida hinallataq Ptolemaico imperio-kuna, Mohammedpa reino, hinallataq aswan allinta hatunyachin Roma imperiota, reqsichispa sayariyninta hinallataq urmayninta mana hukllataq Romap, aswanpas inti lloq’e Roman hinallataq inti ch’in Roman reino-kunap, chaymantapas Estados Unidospa (llulla profeta), papadopa (bestia), Naciones Unidaspa (dragón). Kay llapan reino-kunap sayariyninkupas urmayninkupas qhawachkanku dragónpa, bestiapa, llulla profetap kuyuriyninkuta, mayqinkuna qhipaman kay pachata pusanku Armagedonman. Chay kuyuriyqa rikuchisqa kachkan Daniel chunka hukniyuqpa qhepa soqta versiculonkunapi, chay kuyuriypa qallariynintaq rikuchisqa kachkan versículo tawa chunkaq pakasqa historiapi.

The battle of Nineveh provides the prophetic point of reference to align the testimonies of the empire of Rome, the kingdoms of eastern and western Rome and papal Rome in the sequence of end-time events. Thus, the battle of Nineveh is the key that fully illustrates the various prophetic testimonies of Rome, and according to verse fourteen of Daniel eleven, it is Rome that establishes the vision. The key that brings those lines together is the battle of Nineveh.

Nínive maqanakuyqa proféticopi rikuchiq t’oqomi kanan, Roma imperiopa, inti lluqsiy Roma qhapaq suyukunapa, inti yaykuy Roma qhapaq suyukunapa, hinaspa papal Romaq testimoniokunata tukuypi pacha tukukuymanta ruwaykunapa qatipayninpi hukllachaspa churanapaq. Chayrayku, Nínive maqanakuyqa llavemi kanan Romaq imaymana profético testimoniokunata hunt’aspa sut’inchananpaq; hinaspa Daniel chunka hukniyuq qillqapa tawa chunka tawaq versículonman hinaqa, Roma kikinmi musquy rikuyta sayarichin. Chay llave, chay siq’ikuna tantachiqqa, Nínive maqanakuymi.

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

Qatiq qallarisaq qaneqqqorut tallimat siornatigut saqqummiunneqartut, Saqqummersitat arfineq-pingajuanni ajunaarnartut pillugit sammisallit, allaaserisatsinni tullermi katersorlugit aallartissavavut.