The books of Daniel and Revelation complement each other, meaning together they are perfected.
Danielpaq Apocalipsispaq librunkuna hukninwan huknin yanapanakunku, chaymi iskayninku huñusqa hunt’asqa kan.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
«Apocalipsispiqa Bibliamanta llapan librokuna tinkunku hinaspa tukuynku. Kaypiqa Danielpa libronpa hunt’asqanmi kachkan.» Hechos de los Apóstoles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Bibliapa willakuy-qillqapi qhawaq kamachikuykunaqa willakuy-qillqapa yachaqninpa umalliq qhawarisqan kanan, chaypiqa qhipa p’unchaykunapa hawa historiankuqa aswan hatunmanta rikuchisqa kasqanrayku.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Achka allinmi kanman yachakuy, Diospa siminpa k’anchayninpi, imarayku kamachisqankuna qhapaq suyukunapa hatariyninta urmaynintawan. Waynakuna kay qillqasqakunata yachachunku, hinaspa rikuchunku imaynatas cheqaq allin kawsay nacionkunapa Diosmanta hamuq kamachiykunata chaskisqankuwan hukllachasqa karqan. Payqa yachachun hatun reformayuq kuyuykunapa willakuyninta, hinaspa rikuchun hayk’a kuti kay kamachiykuna pisipasqa, cheqnisqa kaptinkupas, paykunata rimarqankunata wisq’ana wasiman, wañuchina patamanpas apachiptinkupas, kay kikin sacrificiokunawan atiparqanku.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Sagradu historiakuna, “hatun reformatoriu kuyuchiykuna” kasqankumanta, utaq “qhapaq suyukunapa sayariyninpas urmayninpas” kasqanmanta; sagradu historiakunaqa Diospa Siminpi kawsay wañuy nisqapaqmi kanku. Pabloqa 2 Tesalonicenses qelqapi, iskay ñiqin capítulope, qelqarqan: cheqaq kayta mana munakuqkuna, hinaspata sinchi pantasqa yuyayta chaskiqkuna; chayta ruwanku imaraykuchus Pablom chay pasaje nisqapi reqsichisqan willakuyta qispichiyta akllarqanku. Chay pasajeqa reqsichin gentil Romaq papal Romaqwan kasqan tinkuyta, mayqenchus Pergamoq Thyatiraqwan kasqan tinkuymi, hinaspata fierruwan allpa mitu kasqan tinkuymi, chay hinallataq dragónwan bestiaqwan kasqan tinkuymi. Papal Romaq sayariynin, Thyatira nisqawan rikuchisqa, hinaspata gentil Romaq urmaynin, Pergamo nisqawan rikuchisqa, chayqa huk cheqaq kaymi sinchi pantasqa yuyayta chaskiqkuna cheqnikunku.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Millerllaq historiankupi, Millerllaqwan Protestantekunawan rimanakusqanku, 1843 watapi ñawpaq chartaman chayasqa karqan, Daniel chunka hukniyuq t’aqapi chunka tawaq versiculopi “llaqtaykipa suwaqkuna” nisqawan ima historiamanta atiyta rikuchisqa kasqanmanta. ¿Suwaqkunaqa pagano Roma hatarimuyninchu karqan, Millerllaqkuna nisqankuman hina, icha Seleucidakunapa urmayninkuchu karqan, Protestantekuna nisqankuman hina?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Llapa nacionmi, mayqanpas ruray pampa-man yaykurqan, allpapi churasqa kananpaq saqesqa karqan, rikuchikunampaqchu mana hunt’anqa ‘El Vigilante y el Santo’-pa munasqan nisqanta. Profecíami qatiqninpi qillqarqan kay pachapa hatun imperiokunapa wiñariyninta hinaspa urmayninta—Babilonia, Medo-Persia, Grecia, hinaspa Roma. Sapa hukninkunawanpas, aswan pisilla kallpayuq nacionkunawan hina, historiapas kikillantata yapamanta ruwarqan. Sapa hukninmi pruebayuq pacha karqan, sapa hukninmi pantarqan, hatun kaynin chinkarqan, kallpan ripurqan, hinaspa lugar-ninta hukñataq hap’irqan....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Santu Qillqakunapi sut’inchasqa nacionkunapa oqarisqanmantawan urmasqanmantawan yachakunanmi tiyan, llapa hawaq, kay pachapi kaq hatunchayqa mayna mana imapaqniyuq kasqanta. Babilonia, llapa atiyninwan, llapa sumaq hatun kayninwanpas — chay hina kaqta kay pachanchikqa manam chaymanta qhipaman rikurqanchu —, atiypas hatun kaypas chay p’unchaw runakunapaq sinchi sayasqa, unaypaq takyasqa hina rikurisqaqa, imaynataq tukuyta chinkapun! ‘Qurapa t’ikran’ hina wañusqan. Chay hinallataq tukukuqmi tukuy ima mana Diosta cimientonpaqniyuq kaq. Paypa munayninwan huñusqa, Paypa kayninta rikuchiqlla atinqa sayayta. Paypa kamachikuyninkunam kay pachanchik yachasqan sapallan mana kuyukuq imakuna kanku.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Bibliaq historianninqaqa chay rikusqami Salomón nisqanman hina, mana kaqtinqa chinkayman rin. Milleritakunaqa reqsirqanku hinaspa willakurqanku pachak pichqa chunka watata, “phisqa killakuna” nisqaman rikuchisqata Apocalipsis isqun kaq kapítulopi, phisqa hinaspa chunka kaq versículokunapi; ichaqa manam allinta ukhuman chuyaqta maskharqankuchu Apocalipsispa isqun kaq kapítulonpi rikuchisqa historiata. Allinta reqsirqanku chunka kaq versículopi “phisqa killakuna” nisqanta, ichaqa rikch’akunmi yuyarqanku, phisqa hinaspa chunka kaq versículokunapi iskayninpi “phisqa killakuna” nisqa qillqasqa kasqanrayku, chayqa sapanlla nanachikuymanta willakuq profecíaman kallpachaylla kasqanta, iskaynin versículokunapi rikuchisqa kasqan hina. Kunanqa sasachayniqmi rikuchiyta atikun, phisqa kaq versículopi “phisqa killakuna” nisqan pachak pichqa chunka watata rikuchisqan, chayqa qallarin Mohammedpa wañusqanpi 632 watapi, hinaspa tukuynin 782 watapi, Irene Emperatrizpa p’enqaychasqa kasqanwan, Bizantino nisqa utaq inti lloq’e Romanopi.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Ñawpaq puriqkunaqa allinmi karqanku chunka kaq versículota churayninkupi, Nicomediapi maqanakuyta, 1299 wataq julio killapa 27 p’unchawninpi, pachak pichqa chunka wataq qallariynin hina; chaymi tukukorqa Constantinoplapim qhepa kaq Constantino kamachiqpa p’enqachisqa kayninwan, 1449 wataq julio killapa 27 p’unchawninpi. Siki patapi siki pataman hina, pachak pichqa chunka wataq pacha reqsichin llapa pachapi Islamta, Arabia llaqtapa Islammanta ñawpaq ay haqiwan chaymanta Turquía llaqtapa Islammanta iskay kaq ay haqiwan rikuchisqa hina. Chay Islammi, emperadorta emperatrizwan kuska p’enqachispa, reqsichin llapa pachapi Islamta, huk suyu atipayta, warmimanta ruwaqta—Irene nisqawan rikuchisqa—hinaspa qhariwan—qhepa kaq Constantino nisqawan rikuchisqa.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Ireneq’a p’enqachunka phisqa chunka watakunapi p’inqachisqa tukuyta tukupaq, Arabia llaqtapi Islamqa Bizancioq suyunman icha hallp’anman kamachiyta hap’in, Ireneq’a hina p’inqachisqa kasqanrayku kimsa wata tributo qonman kallpachasqa karqa, wakin qechuykunawan kuska. Constantino qhepaq p’inqachisqa kasqan tukuriptinqa, chayqa qallariy karqa tawa watayoq pachapaq, chaymanta tukukuq asediyowan, inti lloqsej Romaq capitalnin urmachisqawan. Iskaymantaqa Islammi karqa: Ireneqpaq Arabia Islam, Constantino qhepaqpaq Türkiya Islam. Qhepa p’unchaykunapi tukuy pachapi Islamqa, Arabia Islamwan Türkiya Islamwan, ñawpaq kaq hukñiqin llakiypi iskayñiqin llakiypi rikuchisqa iskay testigokunapi sayarispa, ñawpaqtaqa suyuqa hap’inqa, chaymantataq capitalta. Qhepa p’unchaykunapi politica kaq kayqa, inti lloqsej Romaq Constantinowan rikuchisqa, simbolicamente casarasqa kachkan qhepa p’unchaykunapi religion kaq kaywan, inti lloqsej Romaq Irenewan rikuchisqa. “Politica” hinallataq “religion” kaq kay nisqakunata llamk’achini, animalpa lantinpa símboloqa ñawpaqta Estados Unidospi rikhurin, chaymantaq pachapi. Animalpa lantinqa Constantinoq Ireneqwan simbolica casarakuyninmi, paykuna iskayninpis Islamman suyunta capitalnintapas chinkachispa p’inqachisqa kanku.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Paypa kasarasqankuta riqsichinku iskay historiakunata tupachispa, chaytaq rikuchisqa karqa Constantiawan Liciniuswan 313 watapi kasarasqankuwan, Milán kamachiy churasqa kaptin, chaypi símbolo nisqa Esmirna iglesiaq puchukarqun, símbolo nisqa Pérgamo iglesiataq qallarikurqan. Pablom sutichasqan hina, kallpayoq pantayman urmachisqa kayta chaskiqkuna mana munanku Pabloq waqyay willakuyninta rikuyta, maypichus huk urmayqa kan manaraq huchayoq runa rikurimuptin. Chay urmayqa Pérgamoq historiapin pasakun, huchayoq runataq 538 watapi rikurichisqa karqan, chay pacha símbolo nisqa Tiatira iglesia qallarikusqan.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Ama pipas ama llullachisun imaymanawanpas: chay p’unchawqa manam chayamunqachu, mana ñawpaqta hatun sapanchasqa wikch’ukuy hamuqtin, hinaspa huchapa runan rikuchisqa kaqtin, chinkaypa churin; paymi tukuy Dios sutiwan sutichasqapa, utaq yupaychasqapa contran sayan, hinaspa llapanta aswan pataman hoqarikun; chhaynataq Dios hina Diospa templonpi tiyaykun, kikinta Dios kasqanta rikuchispa. 2 Tesalonicenses 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Inti Roma llaqtap willka chimpapi ñawpaq pacha willakuyqa iskay testigokunata qun, qhawaychay profétic chiqaq kayta, mayqinchus simbolikopi rikuchisqa kachkan inti Roma llaqtap willka chimpawan k’anchay chimpapi Roma llaqtap hawka chimpawan. Chay tinkuyninpi, k’anchay chimpapi Romaqa iglesiam, inti Romaqa estadom. Romaqa huk huñuy iglesiawan estadowan, hina kaspa fierrowan allpawan rikuchisqa, Danielpa iskay kaq qillqapi.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Huk allin sut’ita rikuchinapaqmi kaypi qhawakuyta atisun: qhipa p’unchaykunapi, llapa kay pachapi Islamqa, iglesiatawan estadotawan hukllachasqa atiy hina rikuchisqa kallpaman hamun, chaypa allpanta llapa qichuspa, llaqta uma markantapas hap’ispa. Kay yuyayqa iskay huk testigokunawan kallpachasqa kachkan, Apocalipsis isqun ñiqinmanta sagrado historiapi. Osmanqa Nicomedia suyuta atiparqan 27 julio killapi, 1299 watapi, chaymanta iskay wata qhipamanqa Nicaea suyutapas atiparqan 1301 watapi. Chaypa churinmi Nicaea uma llaqtata atiparqan 1331 watapi, chay kikillan churinmi Nicomedia uma llaqtatapas tawa wata muyuriypi atiparqan, chay muyuriymi 1337 watapi tukurqan. Ñawpaq pionerokunaqa 27 julio 1299 p’unchayta Osmanwan señalasqaku, ichaqa mana hayk’aqpas qhawarqakuchu qatiq maqanakuyta, Nicaea maqanakuyta, otomano imperiota sayachiypa iskay kaq historial ruway hina. 27 julio 1299 p’unchayqa achka ruwaykunamanta ñawpaq kaqmi karqan, domingo kamachikuykama chayaypaq. Turco Islampa ñawpaq iskay ruwayninmi huk profeciapa qallariyninta reqsichirqan, chay profeciaqa 1449 watapi tukurqan, chaymanta yapamanta 1840 watapi, chaymanta yapamanta 9/11 p’unchaypi, chaymanta yapamanta 31 diciembre killapi 2023 watapi.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Chay iskay puriyninkunamanta ñawpaq kaqqa manam sapaqllachu huk pachak pisqa chunka watakunapa qallariyninta señalasqa, aswanpas kimsa chunka pusaq watakunapa qallariynintapas señalasqa. Qallarirqan Osman Nicomedia suyuta hap’iptin, hinaspataq tukukurqan kimsa chunka pusaq wata qipaman, Osmanpa churin Nicomedia llaqta umalliq siudarninta hap’iptin, tawa watayuq muyuriq maqanakuy tukukuypi, 1337 watapi. Kimsa chunka pusaq yupayqa “hatariy” nisqata rikuchin, chaymi Osmanpa ñawpaq puriynin, Nicomedia suyuta hap’iy, turku islampa hatariyninta señalasqa. Chay ñawpaq kimsa chunka pusaq watayuq puriypi, “tawa wata” muyuriq maqanakuyqa tukukuyninta señalakun. Pachak pisqa chunka watakunapa qhipa puriyninpi, p’enqay chayachisqa kachkan, hinaspataq tawa wata qipaman, 1453 watapi, inti lloq’e Romanapa umalliq llaqtan hap’isqa kachkan.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Ichaqa 1453 watapi Otomano Turku kunaq kaptinku, ichaqa manachu chaylla, aswanpas Osmanpa churin 1337 watapi Nicomediata hinaspa 1331 watapi Nicaeata kaptinpas, kimsa kasuskunapi sapa umalliq llaqtapas imayllapipas ñawpaq pacha historiapi inti lloq’e Romaq umalliq llaqtan karqan. Kay kimsa siq’ikuna llapallanmi inti lloq’e Romaq atipayta reqsichin. Sapa huknin kay kimsa siq’ikunam reqsichin Islamqa ñawpaqta inti lloq’e Romaq suyunta atisqanta, chaymantataq umalliq llaqtanta. Kimsa umalliq llaqtakunapa sutinkunapas kikinmi chay suyuq sutinwan. Sapa huknin kay kimsa siq’ikunam sapanchasqa alpha hinaspa omega historiapi runakunata charin. Iglesiatawan estadota huñusqa kasqankuta reqsichispa, emperadorta hinaspa emperadrista Islampa p’enqaychasqanwan, profetiku p’enqaychayqa siq’inkunata hukllachan inti intiq Romaqwan, mayqinchus Constantine Hatunpas 330 watapi Constantinopla llaqtata Roma llaqtamanta aswan akllaspa p’enqaycharqan. Inti chimuq Romaq qhipa p’enqaychasqañataq 476 watapi qhipa emperadorninwan hamurqan, hinaspataq chaymanta pacha usqhayllata urayman urmarqan.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma occidentalqa Roma orientalwan tupaqchakuyninpiqa Iglesiam karqan; inti llaqtapi kaqqa Estadom karqan. Qallariypi p’enqaychasqa 330 watapi, chaymanta 476 watapi, hinaspa 782 watapi, hinaspa huk kutitaq 1449 watapi. Huk p’enqaychasqa siqi, qhapaq suyu t’aqasqa kasqanwan qallarispa, chaymanta 476 watapi emperadorta, chayrayku imperiotapas, chinkachisqan p’enqaychasqawan qatipasqa, chaymantataq Islam hamuspa p’enqaychayta apamurqan ñawpaqta inti llaqtapi kaq suyuman 782 watapi, hinaspa qhipamantataq inti llaqtapa umalliq llaqtanman 1453 watapi.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Bibliaq willakuy proféticapi Islamqa qhawarichin inti lloqsiy chinanpiwan inti yaykuy chinanpiwan Romapa mirayninta; chaymanta, kunan p’unchawkunapi Islam apamushan k’anchayqa, Islampa qallariy k’anchayninwanmi tinkun, ichaqa Millerita ñawpaq puriqkunapaq chay k’anchaymanta aswan karuymi chayan. 2024 watapi qallarisqa prueba tiempoqa, “qamkuna llaqtaykipa suwa runankuna, rikuyta sayarichiqkuna” nisqapaq pichus kasqanwan, prueba periodopa alphanninta karqan; kunanmi, chay prueba periodopa tukukuyninpi, Apocalipsis isqon ñiqi kapitulumanta Islam nisqa yachachisqamanta k’anchayqa yapan testigokunata inti yaykuy Romamanta wan inti lloqsiy Romamanta, kay qhepa p’unchawkunakama mana hayk’aqpas allinta evalúasqa kasqankuta.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Islampa profetik siq’inkuna, isqonmanta chunka hukniyuq kamachikuykunapi rikuchisqa, Daniel chunka hukniyuqpa chunka qhawayninmanta chunka suqta qhawayninkama tarisqa historiapa siq’inkunata huñun, kay qillqakunapiña rimakusqa siq’inkunawan tinkuq willakuyninkunata quspa. Ichaqa Islampa hatarimusqan profetik rikch’aynin ukhupiqa iskayninmi hatarimun: Milleritakunapa kuyuyñinpas, pachak tawa chunka tawa waranqa runakunapa kuyuyñinpas. Tawa watayuq iskay pacha, Apocalipsis isqonpa pacha-profesiankunapa ukhupi allin sayachisqa, hinaqtin chaykunapa huknin kaspa, 1840 watamanta 1844 watakama kay tawa watakunapa testigonta qun. 1844 watapiqa manañan profetik pacha kanchu; chayrayku simbólicomanta tawa watayuq pachaqa profetik kaqninkunawanmi sut’inchasqa, manam pacha-hayk’aq kasqanwanchu. Ñawpaq tawa watayuq pachaqa reqsichin Islam Nicomediata atipayta, ñawpaq inti lloqsimuq Romanopa umalliq llaqtanta, 1337 watapi, taytan chay suyuta atipasqan qhipaman kimsa chunka pusaqniyuq watakuna qhipata. Iskay kaq tawa watakunaqa reqsichin inti lloqsimuq Romanakunapa políticopiwan religiosopi kamachiqninkunapa p’enqaychasqa kayninta 1449 watapi, Islamrayku apamusqa; kinsa kaq tawa watakunañataq reqsichin Diospa atiyninpa sumaq hatun rikurimuyta, allpata k’anchayninwan achikyaq angel 1840 wata, agosto killapa chunka hukniyuq p’unchawninpi uraykamusqanpi.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Miller llaqtakunaq ñawpaq kaq iskay angelkunaq historiankuqa kinsa kaq angelpa historianninta tupachkan, pachak tawa chunka tawa waranqa runakunaq sellasqa kayninpi. Chay qhipa sellay llamk’ayqa huchaq pichasqa chinkachisqanmi; chayqa Divinidadwan humanidadwan hukllachasqa kasqanmi; hinallataq Islam apamusqan maqanakuy ukhupinmi ruwakun.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Hina ukhu wichq’arirqan mana tukukuq t’uquta; chay t’uqumantaq qosñi lluqsimurqan, hatun hornomanta qosñi hina; intiwan wayraqa tutayasqa karqan chay t’uqumanta qosñi rayku. Chay qosñimantaq langostakuna lluqsimurqanku kay pachaman; paykunamanqa atiy qosqasqa karqan, imaynachus kay pachapi alaqranakuna atiyniyuq kanku hina. Hinaspan paykunaman kamachisqa karqan ama ñak’arichinankupaq kay pachapa qhuranta, nitaq ima q’omer kaqta, nitaq ima sach’ata; aswanqa chay runakunallata, pikunachus urkunkupi Diospa sellonta mana charinkuchu. Apocalipsis 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Tukuy willakuykunapa hunt’asqa junt’aynenqa qhipa p’unchaykunapim kachkan, chayrayku kay qillqasqaqa pachak tawa chunka tawa waranqa sellasqa kayninta reqsichin. Apocalipsis isqun ñiqipi Islammanta willakuq qhelqasqaqa historiapi llaveta qun, chaymi aswan hunt’asqa rikch’ayninta atiywan huñuykun, chay atiyqa chay musqhoyta sayarichin, chay historiapi tukukuspa 11 agosto 1840 p’unchaypi, maypachachus Islam hark’asqa karqa. Chaymanta pacha Apocalipsis isqun ñiqipi testimoniunqa chunka ñiqiman mast’arikurqan, hinaspa ñawpaq kaq angelpa, iskay kaq angelpa historiankumanpas. Chaymantataq chunka hukniyuq ñiqipi kinsa kaq ayqeyqa qonqaylla domingo kamachiyman chayan, chaypim kinsa kaq angelpa hatun qapariynin qallarin. Isqun ñiqiqa Islammanta llave kachkan, Danielpi hinaspa Apocalipsispi churakusqa suyuqkunapa hatariyninta hinaspa urmayninta wakichispa. Chunka hinaspa chunka hukniyuq ñiqikunataq pachak tawa chunka tawa waranqa yuyaysapa doncellakunapa experiencianta reqsichin. Isqun ñiqiqa chay hawapi musqhoyta sayarichiq unanchata reqsichin, chunka hinaspa chunka hukniyuq ñiqikunataq Uyaywan Purispa Aswan Santu Lugarman qatipaywan tinkisqa ukhupi musqhoyta reqsichin.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Apocalipsis chunka kapítulon qallarikun Cristo hina sinchi angelta, kichasqa uchuy librota apamuspa uraykamusqanwan. Chay ruwasqa kasqa Agosto 11, 1840 p’unchawpi, Apocalipsis isqon qhaway willakuyninpa tukukuyninpi, mayqinchus kimsa pachak isqon chunka hukniyuq watata, chunka pichqa p’unchawtawan reqsichin. Apocalipsis chunka qhawarichin chaymanta ñawpaqman historiata, mensajeqa Juanpa wiksa ukunpi hayaqman tukunan kama, Octubre 22, 1844 p’unchawpi. 1840manta 1844kama tawa wataqa ñawpaq angelpa chayamuyninwan qallarin, kimsakaj angelpa chayamuyninwanñataq tukukun. Chay tawa wata, Agosto 11, 1840 hunt’asqa kasqan qhepanpi hamuq, rikch’achisqa karqan tawa watawan, Julio 27, 1449manta 1453kama, kimsa pachak isqon chunka hukniyuq watakunapa, chunka pichqa p’unchawkunapa qallariyninpi. Iskaynin chay tawa-wata pacha tupanku Nicomediapa muyuy hapiyninpa tawa watawan, 1333manta 1337kama. Unanchasqa simipi inti lloq’e Romanqa Islamrayku kinsa kutita atipasqa karqan. Ñawpaq kaq karqan Niceapa muyuy hapiyninpi 1331 watapi; chaymantataq Nicomediapa tawa-wata muyuy hapiyninpi 1337 watapi; hinaspataq Constantinoplapa muyuy hapiyninpi 1453 watapi.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Dioclecianoqa 293 watapi Roma llaqtata kamachikuywan inti lluqsimuyninmanpas inti yaykumuyninmanpas rakirqan, hinaspa Constantinoqa 330 watapi Roma llaqtata willakuy-hina rakirqan inti lluqsimuyninmanpas inti yaykumuyninmanpas. 395 watapi, emperador Teodosio I wañusqanmanta qipaman, imperioqa ñawpaqmanta hina hinallataq wiñaypaq rakisqa karqan, payqa inti lluqsimuynintawan inti yaykumuynintawan ishkay churinkunaman saqisqanrayku. Católico iglesiapis inti lluqsimuyninmanpas inti yaykumuyninmanpas rakikurqan 1054 watapi “hatun ch’iqiy” nisqapi. Rakikuyqa pisiy-pisiylla karqan, chaymanta qatiq tukukuypis hina. Chay rakikuyqa kunan p’unchaykama hinallataq kachkan. Chay p’unchaymanta pichqa chunka watakunamanta ukhuman, Roma llaqtapi inti yaykumuynin iglesiaqa qallariqninpi ishkay pachak watahina cruzada kunata Islam contra qallarirqan. Inti yaykumuynin Romaqa urmaq karqan qhipa emperadorninta chinkachispa 476 watapi. Inti lluqsimuynin Romaqa urmaq karqan 1453 watapi. Papaq Romaqa urmaq karqan 1798 watapi. Pagano Romaqa rakikurqan inti lluqsimuyninmanpas inti yaykumuyninmanpas 293, 330 hinaspa 395 watakunapi. Papaq Romaqa rakikurqan inti lluqsimuyninmanpas inti yaykumuyninmanpas 1054 watapi. Panikunaq Whiteqa reinokunaq hatariyninta hinaspa urmayninta reqsichin Diospa Simi yachaypi hatun qhawariy-tupu hina.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Apocalipsispa isqon kaqon pusaq t’aqapi historiapa k’anchayninman orqosqa qhapaq suyukunaqa kallpanchanku chay rimayta, Roma llaqtan visionta sayachisqanta. Islamwan pachak tawa chunka tawa waranqakunawan proféticata t’inkisqanqa sut’inchaymi chawpi tuta qapariypa willakuyninta, mayqenchus Cristoqa Jerusalenman asnowan yaykusqanwan rikuchisqa karqa, pacha profeciapi rikuchisqa kasqanta; chay profeciaqa ñawpaq ñak’ariypa pachasninpi qallarisqa, iskay ñak’ariypa profeciapa iskay kaq rak’inpi qatiqllata purisqa, hinaspata tawa watayuq historiapi hunt’asqa tukusqa, maypichus ñawpaq hinaspa iskay angelkunapa Millerita kuyuy qallarirqan chay kikin profeciapa hunt’asqanwan. Chay profeciaqa “kimsa chunka pusaqniyuq iskay watakuna” nisqa unanchawan (1299 hinaspa 1301) qallarisqa, Islampa hatarimuyninta señalananpaq; hinaspata “kimsa chunka pusaqniyuq iskay watakuna” nisqa unanchawan (1838 hinaspa 1840) tukukusqa, Milleritakunapa hatarimuyninta señalananpaq.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
1844 watapi, Milleritakunaq tawa watayuq pacha tukukuyninpi, 1333manta 1337kama muyuy chinkachisqa kasqanwan hinallataq 1449manta 1453 watapi muyuy chinkachiykama rikuchisqa karqanman hina, profetiku pachaqa manaña rurasqa kananpaqchu karqan. Pachak tawa chunka tawa waranqa runakunaq unanchanta hoqarisqankuqa chiqanta tinkikun Islam nisqa profecíapi hoqarisqa kasqanwan.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Judá, qanmi kanki wawqeykikuna yupaychasqan; makiykiqa awqaykikunapa kunkanpi kanqa; taytaykipa churinkuna ñawpaqniykipi k’umuykunkuqa. Judáqa leónpa mallkinmi: chaskisqamanta, churiy, wicharinqui. K’umuykurqan, sirikurqan león hina, machu león hinapas; pitaj hatarichinqa? Cetroqa mana Judámanta anchuykanqachu, nitaq kamachiqpas chakinkunapa chawpinmanta, Shiloh hamunankama; paymanmi llaqtakuna huñunakunkuqa. Uvas sach’aman wataspa malta asnunta, akllasqa uvas sach’amanpas asna mallkinta; p’achankunataqa vinopi mayllakurqan, llach’apankunatapas uvaspa yawarninpi: Ñawinkunaqa vinowan puka kanqa, kirunkunapas ñuñuwan yuraq kanqa. Génesis 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Pachak tawa chunka tawa waranqa runakunaqa Cristoq kasqan caracterninta hunt’asqa hina qhawachinku, hinallataq Cristoqa wakin simbóliku rikch’ariykunapurapi “akllasqa uvapa sach’an” nisqa kashan. Ismaelqa Génesis 16:12 nisqapi “salvaje” runa hina reqsichisqa kashan.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Payqaqaqa sallqa runa kanqa; makinpas llapa runakunapaqmi sayanqa, llapa runakunap makinkunapas paypaqmi sayanqaku; hinaspataq llapa wawqinkunapa ñawpaqenpi tiyanqa.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
“Salqa” nisqaman tikrasqa simiqa Arabia llaqtapi puriq salqa asnumi. Qhepa p’unchaykunapi Cristo-pa rantin runankuna salqa Arabia asnoq willakuynin patapi llank’anku: Cristo Jerusalénman yaykuspa lluqsirqan chay asno, Balaam kimsakutita maqtaqtin qhipaman rimarisqa chay asno. 1840 watapi ñawpaq angelpa willakuyninta kallpachaq willakuyta willarqan chay willakuqkunaqa, kuyayniyoq ancha allin pachaq pichqa chunka wataq profecía nisqanta manan rikurqankuchu, kikin profético historiapi maypichus kuyayta kuyuchiq willakuy tarikusqa karqan chaypi. Manataqmi rikurqankuchu iskay tawa-wata p’unchaykunata chayllataq pacha profecíapi, mayqinkunachus 1840 manta 1844 kama historiata rikch’achirqan. Judá ayllumanta Leónqa kunanmi “ñawpaq ñankunamanta” k’anchayta kicharichkan, mana hayk’aqpas ñawpaqta rikusqa k’anchayta; chay k’anchayqa 31 diciembre 2023 p’unchaymanta kicharispa hamuq k’anchaywanmi hukllachasqa. Chaymi Nashville-ta maqtaq Islamchu kasqanmanta llapa iskayrayaykunata anchuchin. Chay k’anchayqa Roma-pa unanchanta qhawarichin, chayraykutaq 2024 watapi qankunaq llaqtan suwankunamanta alpha sasachakuyman omega rimay hina tukuspa, Millerita historiapipas kikin unanchamanta rimanakuypa omega unanchanmi. Chaymi reqsichin Apocalipsis isqonpi pacha profecíakunapi Islam nisqaqa hawapi willakuy kasqanta, pachak tawa chunka tawa waranqa sellasqa pacha ukhupi historiapa tiempunpi. Kay chiqaqtaqa ñam unaymanta yachachishaykuña, ichaqa kunanqa huk siq’ipi qhawachiyta atisun, Apocalipsis isqonmanta qallarispa Apocalipsis chunka hukniyoqman tukukuqpi. Islam-pa pacha profecíanwan tupasqa kinsa kaq tawa-wata pacha, 1840 manta 1844 kama hunt’asqa, pachak tawa chunka tawa waranqapa sellasqa tiempunta rikch’achin. Apocalipsis chunka hukniyoqpi hatun allpa kuyuywan, pachak tawa chunka tawa waranqaqa huk unanchahina hoqarisqa kanku.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Ezequiel qillqapi kinsa chunka qanchisniyuqpi, Diospa llaqtanta huk soldadokuna hina hatarichiyqa iskay patapi rurasqa proceso kasqa, chaytaqa Adánpa kamasqanmi ñawpaqmantaraq rikuchirqan. Ñawpaqtaqa Adánqa t’urumanta formasqa karqa, chaymantaqa Cristoqa kawsaypa samayninta payman pukurqan. Ezequielpiqa ñawpaq profecíaqa wañusqa cuerpokunata formasqa, ichaqa chaykunaqa wañusqallaraq kasharqanku. Chaymanta tawa wayrakunaqa cuerpokunaman pukusqa, hinaspan atiyniyuq hatun soldadokuna hina sayarirqanku. Kinsa chunka pusaqniyuq chhika yupaywan tawa chunka yupayqa chay iskay patakunata rikuchinku.
We will continue these things in the next article.
Kaykunak qillqapi kaykunataqa qatiqasaqku.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Kay qhipamanmi judíokunapa raymin karqa; hinaspan Jesusqa Jerusalénman wicharirqan. Jerusalén llaqtapitaq ovejakunapa punku qayllapi huk qucha karqan, hebreo simipi Betesda sutiyoq, pichqa corredorkunayuq. Chaykunapin siraykarqaku ashka onqosqa runakuna, ñawsa, suchu, ch’akiyoq, yakupa kuyuriyninta suyaspa. Imaraykuchus huk ángelmi wakin p’unchaykunapi quchaman uraykamuq, yakuta kuyuchispa; chay yaku kuyuchisqa qhipaman ñawpaqta yaykuqqa mayqin onqoyniyoq kasqanmanta alliyachisqa karqan. Chaypin huk runa karqan, pusaq chunka pusayuq watakuna onqoyniyoq. Jesusqa payta siraykaqta rikuspataq, unayñataña chay hinalla kasqanta yachaspa, nin: ¿Alliyachisqa kayta munankichu? Onqosqa runaqa kutichirqan: Señor, manan pipas kanchu yaku kuyuriptin quchaman churawanampaq; ñoqa rishaqtiytaqmi hukqa ñawpaqta uraykun ñawpaqniyman. Jesusqa nin: Sayariy, camillaykita hap’iy, puriy. Chay ratollan runaqa alliyachisqa karqan, camillanta hap’ispa purirqan; chay p’unchaytaq samana p’unchay karqan. Juan 5:1–9.
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.
Kunan hatariy, nisqani, hinaspataq Zered mayuta chimpaychis. Chaymanta Zered mayuta chimpasqanchik. Kadeshbarneamanta lloqsisqanchikmanta Zered mayuta chimpananchikkama pacha, kimsa chunka pusaq watam karqan; chaykama tukuy chay miray, maqanakuy runakunamanta, soldadokuna, kamachikuna ukhupi tukukuq hina chinkarqan, imaynachus Señorqa paykunaman jurarqan hina. Deuteronomio 2:13, 14.