The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.
Pedropaq Transfiguración Orqoqaqa karqa Paniumwan cruzwan chawpipi; huk siq’ipiñataq, Pedroqa kachkan Cristo ministerionpa qallariyninpi bautizakusqanwan, hinallataq ministerionpa tukukuyninpi triunfal yaykuynin qhipamanta. Chay kinsa waymarkakuna—bautismo, orqo, hinaspa triunfal yaykuypa tukukuynin—señalasqa kanku hanaqpachamanta Taytapa kinsa kutin rimarisqanwan. Juan 12-pi kimsaka kutinqa karqa griegokuna Jesusta maskhashaqtin. Bautismoqa 9/11-mi, orqotaq Paniummanta versículo dieciséispa domingo ley kamachikuy kama historiapin. Pedropaqqa Panium karqa, chaymanta orqo, hinaspa triunfal yaykuypa tukukuyninkama, chayqa karqa Cristo iskay kutita hatunchasqa kananpaq manaraq.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.
Kunanqa almaymi llaqsasqa kashan; hinaspa, ¿imataq nisayman? Taytáy, kay horasmanta salvayway; ichaqa kayraykunmi kay horaman hamurqani. Taytáy, sutiykita hatunchay. Chaymantataq hanaq pachamanta huk rimay hamurqa, nispa: Ñam sutiyta hatuncharqani, hinaspataq yapamanta hatuncharisaq. Chayrayku runakuna, chaypi sayaspa uyarisqankuna, nirqaku illapaq kasqanta; wakinkunataq nirqaku huk angelkuna payman rimarisqanta. Jesusqa kutichispa nirqan: Kay rimayqa mana noqaraykuchu hamurqa, aswanqa qankunaraykum. Kunanqa kay pachapa juicioyninmi; kunantaq kay pachapa kamachiqnin qarqosqa kanqa. Hinaspa noqa, allpamanta hoqarisqa kaspa, llapa runakunata noqaman aysasaq. Kaytataq nirqan mayqin wañuyninwan wañunanmanta reqsichispa. Juan 12:27–33.
The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.
Levítico iskay chunka kimsayuqpiwan Pentecostés p’unchaykuna tiempowan muyuchisqa siq’ipi, qallariyninpi kinsa puriykuna kan, chaymantataq pichqa p’unchaykuna qatiqnin; tukuyninpi ima hinallataq kaq señal-markan kan. Chay señal-markakunapura kimsa chunka p’unchaykuna sacerdotekunapa tiemponta rikuchin, chaymi trompetakunapa rayminpi tukukun. Trompetakunapa raymin, Cristopa hanaqman wichariynin tawa chunka p’unchay discipulonkuna-man uyapura yachachisqanmantapacha kawsarimusqan qhepata, hinallataq pampachanakuy p’unchaypas, Levítico iskay chunka kimsayuqpi siq’ipa tukuyninpa kinsa puriykunanta rikuchin. Chay kinsa puriykuna qhepanta pichqa p’unchaykuna qatin, Pentecostésmanpas, Tabernáculos raymimanpas. Hanaqpachapi Tayta Diospa kimsay kutin rimariyninqa karqan Griegokuna, domingo ley tiempopi Babiloniamanta waqyachisqakuna-man rikch’akuqkuna, Jesuswan tinkuyta maskhashaqtin, chaymanta ñawpaqta. Domingo ley manaraq chayamuptinmi Jesusqa chakata patapi señalta hoqarisqanta sut’inchan. Kay pachaqa 9/11 p’unchaypi paypa k’anchayninwan achikyachisqa karqan, hinaspataq domingo ley p’unchaypipas yapamanta achikyachisqa kan.
Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.
Cesarea Filipo, mayqinchus Panium sutiyuq, kimsa kaq horam; Cesarea Maritima-taq chakatasqa horapi isqun kaqmi, maypachachus Babiloniamanta lluqsimunaykipaq waqyakuynin waqyasqa kan. Chakata manaraq chayamuchkaptin, Paniumpa profetiku historiankupi kashaspa, Pedroqa urqupi kashan, ichaqa manaraq atipanakuy yaykuypa tukukuyninmanta ñawpaqta. Paniumqa chayraqmi versículo chunka suqtaqpi chakata kama chayan. Paniumpi Pedroqa Levitico iskay chunka kimsayoqpa waqra tuta raymipa kimsa patmanta historianta manaraq ñawpaqpi kashan: waqaychanakuy, hanaq pacha wichariy, hinaspa pampachakuy. Pedroqa sacerdotepa kimsa chunka p’unchaw sapaq yachachisqanpi kashan.
Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.
Simónqa Pedroman tukupun Paniumpi, chaymanta huk puriyllata urqu patapi charin manaraq atipay yaykuy chayamunankama. Chay atipay yaykuyqa chunka sipaskunamanta rimayta rikuchin. Pisqallam kasarakuyman yaykun, hinaspa kimsa kutin rikuchiq señalmanta Pentecosteskama pisqa p’unchayqa atipay yaykuypa qallariyninmi. Qallarin trompetakunapa fiestapi, ichaqa chay señalanqa kimsa señalkunapa huñuyninmanta ruwasqam. Huklla señal hinaqa, Nashvillepa contra ataceta trompetakunapa fiestawan reqsichin. Chisi waqyaypa willakuyninqa chayraq takyachisqa kanqa, hinaspa pisqa yuyaysapa sipaskunapa procesionninqa chay rurayta qallarin, mayqinchus cruzpa wañuyman, pampasqa kayninman, kawsarimuyninman pusaq, chaymi domingo ley kasqa.
Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.
Pedroqa Paniumpi kashanmi, Nashville llaqtapa nina rumpukuna nisqa willakuyta allinchashan, manaraq trompetakunapa raymin waqyasqa kanman chay willakuypa hunt’akuyninpi. Payqa profétic munaymanta ñawpaqta urquman rinanmi tiyan, imaraykuchus urquqa triunfal yaykuymanta ñawpaqpi karqan. Abrahamqa manaraq urquman rinanpaq sutin tikrasqa karqan, hinallataq Pedroq sutinpis Paniumpi tikrasqa karqan, manaraq urquman rinanpaq. Urquqa Pedroq pruebanninqa kachkan manaraq Nashville llaqtapa nina rumpukunamanta willakuy hunt’akunankama. Chay hunt’akuyqa kimsakaqmi, litmus pruebata hina, maypichus runapa kaynin rikuchisqa kan kusikuyta otaq p’inqakuyta hina.
The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.
457 a. C. watapa puchukayninqa Raphiawan Paniumwan chawpinpi tukukun; Génesis qanchis chunka qanchisniyuq t’aqapi kawsaq pactoq rimayninqa Raphiawan tinkun, Mateo chunka suqta t’aqapi Mateo chunka suqta pactoq rimaynintaq Paniumwan tinkun. Paniummanta Pedro urquman rin, imayna Abrahamqa Isaacpa sacrificionman risqa hinata. Pedropa siq’inpa urquninqa Abrahampa pacha siq’in urqunwan tinkun.
Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.
Abrahampa ñanpa señalananqa kimsa punchawkuna karqan. Triunfal yaykuypiqa iskay disipulokuna cachasqa karqanku huk asnota apamunankupaq, Cristota aparinanpaq; hinaspataq Abrahampa rayninpiqa, paypa kimsa-punchaw puriynin qallarin iskay kamachinkunata akllakusqanwan, hinaspa huk asnowan, Isaacta haywanapaq yantata aparinanpaq. Pedroq pusaq utaq soqta punchaw puriynin orqomanqa Abrahampaqa kimsa punchawmi karqan. Paniumpi Pedroqa orqo ñawpaqpi kachkan, hinaspa Jerusalénman yaykuy qallarinanpaq asnopa paskasqa kaynin ñawpaqpin kachkan; chaypin Abrahampa kimsa punchawnin qallarisqa karqan. Triunfal yaykuypiqa Cristo Olivos Orqopi sayarqan, Jerusalénrayku waqaspataq; chaynapi Dioswan ñawpaq literal Israelpa traton-nintin rimanakuy tukukuyninta señalarqan. Pedroq orqonqa triunfal yaykuy ñawpaqpin kachkan; Cristopa orqonqa triunfal yaykuy ukhupin kachkan; Abrahampa orqonqa yaykuypa tukukuyninpin kachkan.
2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.
2026 wataqa chawpi pacha akllanakuykunam, maypim Bibliaq profecianpi soqtaq qhapaq suyuq iskay pachak pichqa chunka watayuq kaynin ancha k’anchayniyuq kamachikuyninta raymichakun. Chay raymi, profeciaq chawpi tupanakuy hina, Antiochus Hatunwan 207 a.C. watapi tupakun, Raphiawan Paniumwan chawpipi kaq hina, mayqenchus 457 a.C. watamanta qallarispa iskay pachak pichqa chunka watakunapa tukukuyninta señalan.
As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.
Kunan p’unchaykunapi qhawarisunchik chunka hukniyuqmanta iskay chunka iskayniyuq capítulo kama tawa siq’ikunaña kaykuna, kaykunaqa kunankama kichasqa kasqankuta, (ichapas wakin ejemplokunapas kanman) kunanqa The Desire of Ages nisqapi chay capitulokunatam hap’iykuchkanchik. Capítulo chunka hukniyuqqa The Baptism nisqam, capítulo iskay chunka iskayniyuqqa Imprisonment and Death of John nisqam. Juanqa qallariypi hinallataq tukukuypipas kachkan, capítulo chunka qanchisniyuq, chawpi capítuloqa Nicodemus nisqam.
“Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.
Nicodemoqa Señorman hamurqan paywan rimanakuyman yaykunanpaq yuyarispa; ichaqa Jesúsqa cheqaq kaypa saphi kamachiyninkunata rikuchirqa. Nicodemota nirqan: Manam yachaymanta yuyayllachu aswan munanki, aswanqa espiritupi musuqmanta paqarisqaykitam munanki. Manam munayniykiqa curiosidadniyki hunt’asqa kananpaqchu, aswanqa musuq sonqoyoq kaypaqmi. Hanaq pachamanta musuq kawsayta chaskiytaqa tiyan, chayraqmi hanaq pachapi kaqkunata allinta chaninchayta atinki. Kay tikray manaraq pasaptinqa, llapa imata musuqyachispa, noqawan atiyniymanta otaq kachamusqaymanta rimanakusqaykiqa manam ima salvanapaq allinpaqchu kanqa.
“Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.
Nicodemoqa uyarirqanmi karqan Juan Bautistaq willakuyninta arrepentikuymanta, bautismomantawan, hinallataq runakunata rikuchispa Chay Hamuqman, paymi Santo Espírituwan bautizanqa nispa. Pay kikinmi musyarqan judíokunap ukhupi espirituwanmanta pisiy kasqanta, hinallataq hatun tupuypi llumpay sonqoyoq kaywan kay pachapa munayninkunawan kamachisqa kasqankuta. Payqa suyaspam karqan aswan allin kaq estado-ta Mesías hamuyninpi. Ichaqa Bautistaq sonqota maskaq willakuyninqa mana atirqanchu paypi huchamanta chiqap yuyaychasqapa sayariyta rurayta. Payqa karqan huk sinchi fariseo, allin rurasqankunamanta hatunchakuspa. Achka runakunan yupaychasqa karqan kuyapayakuyninrayku, templo servicota yanapananpi qhapaq maki kasqanraykuwan, hinallataq Diospa favorninpi seguro kashasqanta yuyarqan. Mancharisqa rikurqan huk reinota yuyaykuspa, chayqa ancha ch’uyallaña karqan, kunan kay kasqanpi payqa mana rikuyta atinmanchu. El Deseado de Todas las Gentes, 171.
The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.
The Desire of Ages nisqapi chawpi kaqninqa Nicodemuspa mirayninpi tariyku, paymi rikuchin Adventismoman qhipa qayayta, pachallapi huk pachak tawa chunka tawa waranqa sellasqa kaqkunapa mirayninpi. Payqa huk laya runakunata rikuchin, paykuna uyarisqanku Cristopa ñawpaq hamuq willakuqpa willakuyninta, ichaqa mana yachasqankuchu paykunapa Laodicea hina kayninkuta.
“In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.
“Nicodemowan rimanakuypiqa, Jesusqa qespichiypa planonta, hinallataq kay pachaman hamusqan ruwanasnintapas sut’incharqan. Qhipa rimayninkunapiqa manam mayqinpi pas payqa chayhina hunt’asqa, sapa puriyllapi, hanaq pacha qhapaq suyu herenciatata chaskiqkunapa sonqonkupi ruwakunan llank’ayta willarqanchu. Ministerioynin qallariyninpiñataqmi cheqaq kayta kicharirqan Sanhedrinmanta huk runaman, aswan allinta chaskiq yuyayman, hinaspa runakunapa churakusqa yachachiqninman. Ichataq Israelpa umalliqninkunaqa manam k’anchtachu allin simiwan chaskirqanku. Nicodemusqa cheqaq kayta sonqonpi pakarqan, kimsa wata tukuytaqmi pisilla rikuy atina rurun karqan.” The Desire of Ages, 176.
John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.
Juanpa willakuynin chaymanta Cristopa bautizakuyninpis Diosman manchakuymanta ñawpaq angelpa willakuyninta rikuchirqan. Juanpa willakuyninqa Laodiceaman willakuy karqan, iñiyniyoq chaninchasqa kaymanta, chay willakuypis Cristopa bautizakuyninpi kallpachasqa karqan, hinallataq Jonespa Waggonerpa willakuyninpis 1888 watapi Laodiceaman willakuy karqan. Cristopa bautizakuyninwan 1888 watapas rikuchirqan Laodiceaman willakuypa chayamunta 9/11 p’unchaypi, chayqa tukukun Raphiawan Paniumwan chawpi chawpipi.
Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.
Nicodemo sutinqa “runakunapa atipaynin” nisqanta, hinaspa iñiypi chaninchasqa kayqa selloq willakuymi, Juanpa willakuyninwan chayamurqa, bautismopi kallpachasqa karqa, hinaspa Nicodemopa chawpi tuta Cristowan tinkusqanpi sut’inchasqa karqa. Ishkay chunka iskayniyuq kapítulopi nisqan hina, Juanpa wañuyninmi yachachisqankunaman reqsichin hoqarisqa kananpaq señalta, chaymi llapa runakunata Payman aysanqa. Bautismoqa iskaynin karqa, 9/11 hinaspa julio killapa chunka pusaqniyuq p’unchaynin, 2020 watamanta diciembre killapa kimsa chunka hukniyuq p’unchayninkama, 2023 watakama; bautismoqa wañuyta rikuchin (2020), pampasqa kayta (kimsa p’unchay huk kuskan) hinaspa kawsarimuyta (diciembre 31, 2023). Chaymanta chawpi tuta tinkuy, maypichus runakunapa atipaynin rikuchisqa kashan yapamanta naceykusqa hina, Laodiceapa ñawsa kayninmanta Filadelfiapa iskay chunka-iskay chunka rikuykayninman. Chaymantataq Cristopa rurasqankuna qawarichisqa kanku señalta hoqariy hina.
For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.
Abrahampaqqa Cristopa rurasqan Juanpa siq’inpiqa Isaacpa sacrificiusqanwanmi tupayan. Pedropaqqa siq’iqa lamarpa ladonpi Cesareapi tukukun, Cesarea Maritimapi, isqon horaqpi; chaypim cruzqa llapa runakunata waqyan iñiywan justificaciónpa atipayninman, chaymi kinsa kaq angelpa willakuynin. Kinsa kaq angelpa willakuyninqa Islampa kinsa kaq ay pa willakuyninmi, chayqa 9/11 p’unchawpi chayamurqan Balaampa ñawpaq tinkusqanpi Islampa asnonwan; chaymantataq octubre 7, 2023 p’unchawpi iskaychasqa maqanakuykuna literal hatun allin hallp’apa contra, hinaspataq iskay kaq maqanakuy Nashvillepi, Balaamqa purichishaqtin Islampa asnonta uvas chakra-kunata purispa, ñawpaq literal hatun allin hallp’a hinaspa kunan espiritual hatun allin hallp’a chawpinta. Kinsa kaq maqanakuyqa terremotomi, utqaylla hamuq domingo kamachikuy. Chaypim Isaacqa haywasqa, chaypim Juanpa discipulonkunaqa—hatun achka runakunapa unanchaqnin, yurac p’achakunata martiriupa qispichisqanpi chaskiqkuna—uyarirqanku hinaspa rikurqanku estandartepa rurasqankunata. Génesis, Mateo, hinaspa The Desire of Ages qelqakuna chawpi kaqnin-kunaqa pachak tawa chunka tawa waranqa runakunapa sellosqan hinaspa mana judío runakunapa waqyasqanmi reqsichin.
The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.
Cristoqa Nicodemoman qhawachisqan sut’inchayqa wayra rurayninmi karqa, chay rurayninqa mana rikuy atisqa kaptinpas.
“Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”
Nicodemoqa manaraqmi pantasqa karqan, chaymi Jesusqa wayrata llamk’achirqan imata niyta munasqanta sut’ichananpaq: “Wayraqa maymanchus munan chaymanmi wayran, qanmi ichaqa uyarinki unquyninta, ichaqa manam yachankichu maymantachus hamun, nitaq maymanchus rin; chayhinam Espíritu-manta naceq llapa runapas.”
“The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.
“Wayraqa sach’akuna ramasninkunapi uyarisqa kachkan, raprakunatawan t’ikakunatawan suysuchispa; ichaqa mana rikuy atisqachu, manataq pipas yachanachu maymantachus hamun, maytataq richkanpas. Chayhinallataqmi kashan Santo Espíritu sonqoman rurayninwan. Mana aswan sut’inchay atisqachu imaynatachus wayra puriyninkuna sut’inchasqa kayta atinman chaymanta. Huk runaqa ichapas mana atinmanchu ninqa allinta mayqan pachapi, mayqan cheqepipis, otaq tukuy imakuna tikrakuy ruwaypi kasqankuta qatiykachayta; ichaqa chayqa mana qhawachinchu pay mana tikrasqa kasqanta. Imayna mana rikuy atisqa yanapayninwan wayra hina, Cristoqa sapa kuti sonqopi llamk’ashan. Pisiy-pisiylla, ichapas chaskiqman mana yuyarisqa hina, sonqopi churakun umallikuykuna alma-ta Cristoman aysananpaq. Chaykunaqa chaskisqa kay atinku paymanta unanchaspa yuyaymanaspa, Qelqakuna Santa-kunata leespa, otaq kawsayniyuq willakuqpa siminta uyarispa. Chaymantataq, Espíritu aswan chiqan waqyayninwan hamuqtin, almaqa kusisqa sonqowan Jesusman kikinta qoykun. Askha runakunaq kayta sutichanku usqhay tikrakuy nispa; ichaqa kayqa Diospa Espírituyninpa unay munakuyninmanta lluqsisqanmi,—paciente, unay-unchay suyakuywan qatiq ruway.”
“While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.
“Wayraqa kikin mana rikuy atina kaptinpas, rikusqa hinaspa musyakusqa ruwaykunata ruwan. Chayhinallataq Espírituq alman patapi llamk’asqanqa, qespichiq atiyninta musyaq runaq sapa ruwayninpi rikuchikunqa. Diospa Espíritu sonqota hap’iqtin, kawsayta tikran. Huchallikuq yuyaykunaqa anchuchisqa kanku, mana allin ruraykunaqa saqisqa kanku; munakuy, pisi sonqo kay, hinaspa thak kaymi phiñakuy, envidiakuy, hinaspa atipanakuypa rantinpi hamunku. Kusikuyqa llakikuypa rantinpi hamun, uyapa rikch’aynintaq hanaq pachapa k’anchayninta rikuchin. Mana pipas qhawanchu llasaqta oqarichiq makita, nitaq qhawananchu hanaq lawpa kanchay wasikunamanta k’anchay uraykamusqanta. Saminchakuyqa hamun imaynachus fe nisqawan almaqa kikinta Diosman entregakuspa. Chaymantaq chay atiyniyoq, mayqen runapa ñawinqa mana rikuy atinchu, Diospa rikch’ayninman hina musuq kayta kamarin.” The Desire of Ages, 172, 173.
At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.
9/11-pi qhepa para qallariyku phuyu ch’iqchiyta qallarin. 9/11-pi Islam, Bibliaq willakuyninpi “inti lloqsimuymanta wayra” nisqa hina rikuchisqa, chayamurqan pachak tawa chunka tawayuq waranqa akllasqakunapa sellakusqan qallarisqan hina. Qhepa paraqa, huk willakuy kasqanrayku “qori wirina” nisqa, Zacariaspa iskay qori t’uyumantan uraykamusqan hina rikuchisqa, Laodiceapi qanchis p’unchayniyuq Adventista runakunata wanakuyman waqyasqanta qallarin. Santo Espírituq wayranmi qelqasqa tukuy imakunata yachachiy llamk’ayninta qallarin, hinaspa Jeremíaspa ñawpa ñankuna willakuyninta apaykachaspataq ñawsa Laodicea runakunapa sonqonkuman rimarin. Nicodemoman Santo Espírituq llamk’ayninmanta rikuchisqa, aswan sut’ita nisqa, “hukmanta hukman,” “hanaq pacha qhapaq suyuta herenciata chaskiyta munaykuqkunapa llapa sonqonpi rurasqa kanan necesariom llamk’ay.” Kay rurayqa Cristoq nisqanman hina wayraq rurayninwan kikinchasqa karqan, chay ruraytaq “inti lloqsimuymanta wayra” pacha ukhupi pasakun, chaymi 9/11-pi chayamurqan. Isaíasqa kay kikin pachallatataq sinchi wayramanta rimaykunawan rimarin.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Tupuywan hina, wiñariqtin lloqsisqanmanta, paywan rimanakunki; inti lloqsimuy wayra p’unchawpi sinchi wayranta hark’an. Chayraykun Jacobpa huchan pichasqa kanqa; kaymi llapa rurun huchanta apanankupaq: altar rumiikunata llapanta q’ataq rumikuna hina ñut’usqa ruraspa, sach’a wak’akuna hinallataq malkikuna manañam sayanqachu. Isaías 27:8, 9.
All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”
Profetakunapas qhepa p’unchaykunapi hukllachasqa kasqankuta rikuchinku, hinaspataq Isaiaspa “sinchi wayran” Juanpa ch’aqway wayrankunami, huk pachakama hark’asqa kachkanku pachak tawa chunka tawa waranqa runakunata sellasqankukama. Isaiaspa sinchi wayran inti lluqsimuymanta wayrami, paypa willakuyninpi “sayachisqa” nisqa, Juanpa willakuyninpitaq hark’asqa. Juanpa ch’aqway wayrankuna Diospa llaqtan sellasqa kanankukama hark’asqa kachkanku, Isaiaspa inti lluqsimuy wayrantataq reqsichin chay pacha hina, maypichus “Jacobpa hucha mana allinkaynin” “pichasqa” kasqa. Hebreo simipi “pichasqa” nisqaqa pampachasqa, hucha rayku allinchakuyta rurachisqa ninmi. Juanpa sellasqanmi Ezequiel qanchisniyuq p’unchaw qillqapi isqun kaq kapituluwan hukllam, hinaspataq Jacobpa mana allinkaynin pichasqa kasqanwanpas hukllam. Jerusalén llaqtata purispa waqaqkunaman, llakikuqkunaman señalta churaykuq angelmi inti lluqsimuymanta wichariq angelqa.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Chaykunamanta qhipataq rikurqani tawa angelkunata kay pachapa tawa k’uchunkunapi sayashaqta, kay pachapa tawa wayrakunata hap’ishaqta, ama wayra phukunanpaq kay pachapi, ni qochapi, ni ima sach’apipas. Hinaspataq rikurqani huk angelta inti lloqsimuymanta wichariqta, kawsachiq Diospa sellonta apaqta; paytaq sinchi qapariyninwan waqyarirqan chay tawa angelkunaman, pikunamanmi qosqa karqan kay pachatawan qochatapas ñak’arichinankupaq, nispa: Ama ñak’arichiychikchu kay pachata, ni qochata, ni sach’akunatapas, ñawpaqta Diosniykupa kamachinkunata urkunankupi sellosqaykama. Apocalipsis 7:1–3.
The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.
Angelqaqa Cristomi, paymi wicharirqan chusku chunka p’unchay discípulokunata uyapura yachachisqan tukukuyninpi, Pentecostés pacha kachkaptin; hinallataq Levitico iskay chunka kimsayniyuqpi trompetakunapa rayminpi wicharin, kimsa chunka p’unchay uyapura sacerdotekunata yachachisqan tukukuyninpi, paykunataq kimsa chunka yupaywan sut’inchasqa kanku.
2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.
2026 wataqqa chawpi p’unchay akllaykunam, chay akllaykunataqa ñam profetikus waymarkakuna hina takyachisqaña kanku. Mana Demócratakuna 2020 watapi akllayta suwaspaqa, Trumpqa mana Romaq watuchayninta hunt’achwanchu karqan. Romaq watuchayninqa kaymi: pusajñiqmi, ichaqa qanchisniyoqmantaqmi. Chay watuchayqa Trump-ta riqsichin uywaq rikch’ayninpa rantinchasqan hina, payqa sapa kuti pusajñiq hina lluqsimun, ichaqa qanchisniyoqmantaqmi. Daniel qanchis kaqpi, pagano Romaq chunka waqrankunamanta kimsa waqrakuna hurqusqaña kanan karqan uchuy waqra wicharinanpaq. Chaypim papal Romaqa qanchis huk waqrakunapa chawpinmanta pusajñiq hina lluqsirqan, ichaqa pagano Romamantam paqarirqan, imaraykuchus qanchisniyoqmanta kanan karqan. Daniel pusaj kaqpiqa Medo-Persia kamachiynin iskay waqrawanmi rikuchisqa karqan, chaymantataq Greciaqa huk waqra karqan; chay p’akisqa kaspa tawa waqrakunata paqarichirqan. Chaynaqa, Roma hamunanpaq ñawpaqta qanchis waqrakunan kashan, hinaspa Romaq uchuy waqranqa pusajñiqmi. Kananmi huk testigokunapas kanku Romaqa sapa kuti pusajñiq hina lluqsisqanmanta hinaspa qanchisniyoqmanta kasqanmanta, ichaqa chay watuchaypa aswan hatun qhawariyninqa Apocalipsis chunka qanchis kaq kapitulum.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Kaymi yuyaymi yachayniyuq. Qanchis umakunaqa qanchis urqukunam, maypi warmi tiyashan. Chaymantapas qanchis reykunam kanku: pichqaqa urmamunkuña, hukñataqmi kan, huktaq manaraq hamunichu; hamuspanqa pisilla pacha qhiparinan tiyan. Kaq karqa, kunantaq mana kanchu nisqa animalpas paymi pusaqñiqin, qanchisniyuqmantaqmi, chinkaymanmi rin. Apocalipsis 17:9–11.
The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.
Suwasqa 2020 watay akllayqa huk akllayta willakuq markachay hina reqsichirqan. Kay chiqaq kayman iskay ñiqin willakuqmi Presidente Carterwan kashan. Reaganqa ñawpaq kaqmi karqan chay presidentekunamanta, chaykunam Trumpman pusaykuq, payqa qanchismantapuni pusaq kaq kasqanrayku, Roma llaqtapa rikchayninta ruwaspa. Reaganqa ñawpaq kaqmi karqan pusaq presidente-kunapa sutinpi, pacha tukukuymanta 1989 watamanta pacha. 1989 wataqa Daniel chunka hukniyuqpi, hukmanta tawa versokama hunt’asqa karqan, chaymi aswan qhapaq presidente-paq willakuyninta rikuchin. Reaganmanqa ñawpaqta hamurqan chay pacha kama aswan mana allin presidente tukuy historiapi. Carterqa kamachiyta saqerqan Islam-pa krizisnin mana allinchakusqa. Tawa chunka qanchisniyuq watakuna qipaman Trumpqa kunan pacha allinchashan chay sasachakuqta, Democrat Carterpa Reaganman saqesqanta. Ñawpaq kaq hinaspa alfa Reagan Republicano kaspa, tukukuypi hinaspa omega-pi Republicano-ta rikch’achisqanrayku, Trumppas heredananta karqan huk Islam-pa krizista, ñawpaq Democrat presidente ruwasqanta, mayqinchus willakuq kamachikuyninrayku chay pacha kama historiapi aswan mana allin presidente kanan karqan. Obamaqa, chiqaqpuni, tukuy chay willakuq rikch’ayninkunata hunt’arqan, hinaspataq Bidenpas. Reaganpa qhepa kaqta rikch’achinanpaq, payqa manam pusaq kaqllatachu, aswanpas soqta kaqtapas rikch’achinan karqan. Chayta ruwaspa, Judá ayllupa Leonninmi akllaykunata kamachiyta hap’inan karqan, mana allin presidenciakunapa huk qatita takyachinapaq, chaykuna Trumpmanta ñawpaqta iskaynin kutipi hamuq. Akllaykunaqa willakuq markachaymi, hinaspa 2026 wataqa pusaq kaq presidente-paq chawpi akllaykuna, mayqinchus qanchismantapuni pusaq kaq.
The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.
Estados Unidos nisqapa iskay pachak pichqa chunka watayuq siq’inqa 1776 watapi qallarin, hinaspan 2026 watapi tukukun. 457 a.C. watamanta iskay pachak pichqa chunka watayuq siq’inqa 207 a.C. watapi tukukun, chunka hukniyuq chanta chunka pichqayuq versículokunapa chawpinpi, Raphia ch’aqway hinaspa Panium ch’aqway ukhupi. Raphiaqa profecía nisqapi Génesis chunka qanchisniyuqpi circuncisiónpa pactonwan tupachisqa kachkan, Paniumtaq profecía nisqapi Mateo chunka suqtayuqpa pachak tawa chunka tawa waranqa runakunapa pactonwan tupachisqa kachkan. 2026 watataq 207 a.C. watanwan tupachikun, chunka hukniyuq chanta chunka pichqayuq versículokunapa chawpinpi—Raphia hinaspa Paniumpa chawpinpi, chaymi Diospa ñawpaq aqllasqa llaqtawan pactonpa chawpinpi, hinaspa Diospa qhipa aqllasqa llaqtawan pactonpa chawpinpipas kachkan.
The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.
Pachak iskay chunka pichqayuq wata liniakuna, 207 ñawpaq Cristo paqpa chaupipi tukukuq, hinaspa 2026 watapi tukukuq, tupanku pachak iskay chunka pichqayuq wata ñak’ariy liniaman, mayqan qallarin Roma llaqta nina ruphasqa kaptin wata 64-pi. Chaymanta qallarispa, qhapaq mana riqsisqa runaqa qanchis wata hamuq chinkachisqa kaymanta willakuykunata Jerusalén llaqtapi tiyaqkunaman willarqan. Qanchis chunka wata chayamusaqtin, Jerusalén chinkachisqa kaptin, Diospa iglesian masht’asqa karqan, hinaspa paykuna allin willakuyta tukuy pachaman mast’arqanku. Chay pachallapi, Efeso iglesiaqa kawsarimusqanmanta Pentecostés willakuyta willakuspa kashaqtin, Esmirna iglesiapi rikuchisqa ñak’ariy qallarikurqan; imaraykuchus, profetik munakuyninrayku iskaynin iglesiakuna huk pisi pacha parallelta purinanku karqan. Pabloqa profetik Efeso iglesiapa umalliqninmi karqan, ichaqa iskaynin historiakunamanta qillqarqan.
Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.
Ñuqaqa Antiokíapi, Iconiopi, Listrapi ima qatiykunata, ñak'ariykunata muchurqani chaykunata yachanki; hayk'aqta qatiykunata muchurqanipas, Señorqa llapallanmantam qispichiwaraq. Arí, Cristóbal Jesuspi diosman hina allin kawsayta munaspa kawsakuq llapankutaq qatiykunatam muchunqaku. 2 Timoteo 3:11, 12.
A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.
A.T. Jonesqa reqsichin iskay pachak pisqa chunka watakunata, wata 64manta qallarispa 313 watapi Edicto de Milánman tukukuqta, reqsichin. Chay watakunapi Diospa llaqtanpa contranpi qatiykachayqa Roma paganam rurasqa karqan, ichaqa Esmirna iglesiaman willakuyqa chunka p’unchawkunata reqsichirqan, chaykunam chay pacha qatiykachaykunamanta aswan manchaylla sinchi qatiykachayta rikuchin.
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. Revelation 2:10.
Ama manchakuychu ima ñak'ariykunatapas ñak'arinki chaykunamanta: qhawariy, supayqa wakinniykichikta karcilman wisq'achinqa, prueba rikusqa kananpaq; chunka p'unchawkama ñak'ariyniyoq kankichik. Wañunaykikama iñiypi sutinchayasqa kay, hinaptinqa kawsay corona-ta qosqayki. Apocalipsis 2:10.
That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.
Chay ñakariypa pacha, Diocleciano nisqa Emperadorwan rikuchisqa, chunka watakuna karqan, 303 watapi qallarispa 313 watapi tukukuspa, chaypacha Hatun Constantino nisqa Emperador kamachisharqan, imaynachus 321 watapi ñawpaq domingo kamachiypi kasharqan, hinallataq 330 watapi Roma llaqtata inti lloqsiymanwan inti yaykuyman rakirqan. 313 wataqa profecía nisqaman hina Milan llaqtapi diplomático kasarakuywan señalasqa karqan, maypichus Constantino nisqa Emperador (Occidente nisqapa kamachiqnin) Flavia Julia Constantia sutiyuq kuska-pananta Licinio-man kasarachirqan, paymi Emperador karqan romano imperiopa inti lloqsiy lado-ninta (utaq manaraq chayman tukunanpaq kaqta) kamachiq. Chay kasarakuyqa símbolo hina tukusqa karqan, Constantino 330 watapi qhapaq suyu-ta inti lloqsiymanwan inti yaykuyman rakispan.
Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.
Neropa 250 watayuq pachaqa qallarin qanchis watayuq pachawanmi, chay pachaqa qallarinpas tukukunpas huk muyuywanmi, mayqinchus kay pachapa tukukuyninta rikch’achin. Chay pachapa tukukuyninpi karqa sapaq chunka wata ñak’ariy qatiykuna. Chay pachaqa qallarin Éfeso pacha tiempopi, chaymanta cubrirqa Esmirnapa historianta, Constantínpa iglesia allinchasqa amañayniyuqman chayaqkama, maypichus Pérgamopa iglesia chayarqa 313 watapi.
Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.
Chay chunka qanchis watakuna 313manta 330kama, Raphiawan Paniumwan willakuy historiapin huk tinkuyninta tarinku, maypichus 217 a.C. watapi maqanakuywan 200 a.C. watapi maqanakuywan chunka qanchis watakuna chawpipi t’aqasqa kachkan. Raphia maqanakuypiqa Ptolemy atiparqan, ichaqa Panium maqanakuy manaraq chayamuchkaptinmi payqa wañusqaña karqa, chinkasqaña karqa. Chaywanpas payqa 221 a.C. watamanta 204 a.C. watakama chunka qanchis watata kamachirqan. Kimsa siq’ikuna iskay pachak phichqa chunka watayuq, kimsa chunka qanchiswan huñusqa, chayta reqsichinmi 313qa 2026wan tupasqanta.
313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.
313qa huk hukllapi kashqa huk sut’i tikray karqan ñak’ariymanta allinta yuyaykuspa yanapana ukkaman; chay hinaqa 313qa huk señal karqan huk profétiko kasqanmanta tikraypa, imaynatachus chayqa rikuchisqa karqan Smirnamanta Pérgamoman tikrariyninwan. Ñawpaq patapiqa huk diplomátiko kasarakuywanmi rikuchisqa karqan, chaymi chunka qanchis watamanta qhipaman divorciowan tukukorqan. Iskay kaq patapiqa ñawpaq domingo ley karqan. Inspiración yachachiwanchikmi domingo leymanta ñawpaqta hamusqanta huk wiñay wiñay, paso a paso puriq ruwanakuy, maypichus kanku domingo ley-kuna, chaykunaqa ñawpaqchanku domingo leyta, chay leytataq sut’inchan domingo p’unchawta qamman waqaychasunaykipaq kamachispa, hinallataq Diospa qanchis kaq p’unchaw sábado nishqanta waqaychasqaykimanta qatikachasuspa.
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Sichus ñawiriqqa hamuq pisi p’unchaykunapi maqanakuypi imayna atiyniyuq kamachikuykuna llamk’achisqa kanqanta entiendenanpaq munan chayqa, ñawpa pacha watakunapi Romaqa kaqlla munasqanman chayananpaq ima ruraykunatapas llamk’achirqan chayta qatiyninmi. Sichus yachanayta munan papakunaq qatipaqkuna Protestantekunawan huñusqa imaynataq tratanku chay dogmakunankuta mana chaskiqkunataqa, qhawachun imayna espírituwan Romaqa sábado p’unchayman hinallataq waqaychaqninman rikuchikurqan chayta.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.
“Kamachiq qhapaq kamachikuykuna, hatun tantanakuykuna, hinallataq iglesiapi kamachiykuna kay pachapi atiyniyuq kallpawan sayachisqa, chaymi puriq ñan karqan imayna ñawpa wakinkunapa rayminku chay cristianokunapa kay pachanpi yupaychasqa chiqanta chaskinanpaq. Domingo p’unchaw waqaychanata kamachiq ñawpaq llapa runakunapa rikuchisqa medidaqa Constantino paq kamachisqan ley karqan. (A.D. 321.) Kay kamachikuyqa llaqtapi tiyaq runakunata samayman churarqan ‘intiq ancha yupaychasqa p’unchawninpi,’ ichaqa chakrapi tiyaq runakunaman saqerqan yapuy llamk’ayninkuta qatiykunankupaq. Manaraq qispisqa hinalla ñawpa wakinkunapa kamachikuynin kaspapas, kayqa qhapaq apu umalliqmi hunt’achirqan cristianismo sutillapi chaskisqan qhipaman.” The Great Controversy, 573, 574.
The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.
Milán llaqtapi 313 watapi kamachisqa Edictoqa karqan “qhapaqpa kamachisqan edicto”, chaymanta qatiqninmi karqan “llapaq tantanakuykuna hinallataq iglesiapa kamachikuykuna, kay pachapi atiyniyuq kamachiqpa kallpanwan sayachisqa, chaykunaqa karqan puriyninkuna.” Kaykunaqa wiñaq puriyninkuna karqan, chaymi apamurqan ñawpaq domingo p’unchaw kamachiyman 321 watapi. Chay puriyninkunamanta hukninmi “iglesiapa kamachikuykuna” karqan, domingo p’unchaw waqaychay hina, “kay pachapi atiyniyuq kamachiqpa kallpanwan sayachisqa.” 1888 watapa pachanqa reqsichin Senadorman senador Blairpa haykuysqan achka domingo p’unchaw kamachiykunata, ichaqa mana maymanpas chayarqankuchu; ichaqa chay kikin historiapi askha estadokunaq kamachisqan domingo p’unchaw kamachiykunata estadokunallapi sayachirqanku. Kay iskay testigokunaqa reqsichinku 313 watata huk waymark hina, maypichus “qhapaqpa kamachisqan edictokuna”, ejecutivopa kamachiy hina, kay pachapi uywapa historiampi huk tikrayta señalanqa, paymi churasqa kashan dragón hina rimananpaq.
When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.
Imaynapacha Estados Unidos nación dragón hina riman, chayqa Biblia willakuypi soqtaq qhapaq suyukunaq tukukuyninman chayan, hinaspataq chayta ruwan kamachisqan qallariyninpi soqtaq qhapaq suyu hina imayna rimarisqanman hina rimarispa. 1798 watapi, Estados Unidos naciónqa Forasterokunapaq hinaspa Sedición nisqapaq Kamachikunata aprobarqan, chaykunaqa domingo p’unchaw kamachiyta rikch’achirqan. 1798 watapi Forasterokunapaq hinaspa Sedición nisqapaq Kamachikunaqa kimsa puriyniyuq hatun ruwanakunamanta kimsayuq kaq karqan, chaykunaqa 1776 watapi Independenciaq Willakuyninwan qallarirqan, chaymanta qhipaman Constitución 1789 watapi hamurqan. Chay kimsa puriyniyuq ruwanakunaqa 313, 321, hinaspa 330 watakunawan tinkunku.
1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.
1776, 1789 y 1798 watak llapanmi rimay hina sut’ichasqa ruraykuna karqan, imaraykuchus willakuynin yachachiwanchik nispan: “suyupa rimayninqa kamachiqninpa legislativon kamachiqninpa judicial autoridankunap rurasqankum.” 313, 321 y 330 watakunapas llapanmi Constantino Hatunwan tupaq ñanmarkakuna kanku. Ñawpaq literal Israelpa tukukuynin, hanaq suyu hinallataq uray suyu qhapaqkuna, t’aqanakuywanmi unanchasqa, chaymi 330 watawan rikuchisqa kachkan. Inti lloqsimuyniyuq chawpinpi inti yaykuyniyuq chawpinpi t’aqanakuy, chunka qanchis watakuna ñawpaqta qallarisqa kasarakuypi, Milán Edictopa kasarakuywan qallarisqapi. Domingo kamachiypi Estados Unidosqa pruebay tiempo p’unchayninpa qiruyninta hunt’achisqanñam kachkan, hinaspan Taytanchikmanta t’aqasqa kanqa proféticopa rurananrayku, imayna ñawpaq Israelpaq lechewan misk’iwan phaway allpa rikuchisqa karqan hina. Willakuynin ninmi naciónpa apostasianta qatipan naciónpa thuñiynin. Chayqa pasakun Dios gloriosa allpata t’aqaptin, 330 watawan rikuchisqa hina. 313 watapi kasarakusqanmanta, 321 watapi domingo kamachiykuna miraypi ñawpaq kaqman chayanankama, 330 watapi t’aqanakuykama. 1776 wataqa 313 watawan tupachkan, 1789 wataqa 321 watawan tupachkan, 1798 wataq 330 watawan tupachkan.
330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.
330qaqa hinallataqmi 31 ñawpaq Cristo paqarinanmanta Actiumpi maqanakusqamanta 360 watakunapa hunt’asqanpas. Actiumqa Romaq kinsa kaq hark’aynin karqan; chayrayku Domingo kamachiyta rikch’achin, maypichus kunan pacha Roma iskay ñiqinwan kinsa ñiqin hark’ayninkunata atipan. 330 waymark nisqapi Paniumpi maqanakuyqa Actiumpi maqanakuywan huñunakun. 217 ñawpaq Cristo paqarinanmanta Rafiapi maqanakuyqa 2014 watapi Ucraniapi warawan tupachisqa kachkan; hinaspan 2015 watapi Trump ñawpaq kaq umalliq kayman yaykuy kampañanta qallarin, 2020 watapitaq allpa uywaq iskay waqrankuna wañuchisqa karqanku, 2023 watapitaq iskayninku kawsarichisqa karqanku. 2024 watapi cimientokunapa prueban qallarikurqan, hinaspa 2025 watapi pusaj kaq presidentepa profético alianzan papal masinwan, iskayninkuq tinkusqa yaykuyninkuwan señalisqa karqan.
We will continue these things in the next article.
Kaykunakunata qatiq qillqapi qatiykusunchik.