Verse forty of Daniel chapter eleven, represents one of the most profound verses of God’s Word. The prophetic histories that are represented therein are where the wheels within the wheels of Ezekiel’s vision are brought together. With the time of the end of the Millerite movement in 1798, and also the time of the end of the movement of the third angel in 1989, the internal and external histories of God’s people of the last days are portrayed. Within the verse is the announcement of the approaching judgment which arrived with the first angel in 1798, all the way until the Sunday law of verse forty-one. The verse therefore represents the investigative judgment of God’s church beginning with the dead, through to the sealing of the one hundred and forty-four thousand, and God spewing Laodicean Adventism out of His mouth.
Danielpa chunka hukniyuq kapitulumanta chunka hukniyuqpi, chusku chunka kaq versículonqa Diospa Siminmanta aswan hatun ukhup yuyayniyuq versículokunamanta hukninmi. Chaypi rikuchisqa profétika historiakunanqa maypin Ezequielpa rikuyyninpi “ruedakuna ukhunpi ruedakuna” nisqakuna huñunakun. Millerita kuyuypa pacha tukukuynin 1798 watapi, hinallataq kimsakaq angelpa kuyuyñinpa pacha tukukuynin 1989 watapi, qhipa p’unchawkunapi Diospa llaqtanpa ukhupiwan hawa historiankuna rikuchisqa kachkan. Chay versículopa ukunpin kachkan qayllamusaq taripaynin willakuy, mayqenqa 1798 watapi ñawpaq angelwan chayamusqa, chaymanta pacha chusku chunka hukniyuq versículopi domingo kamachikuykama. Chayraykun chay versículonqa Diospa iglesianpa investigativo juicio-ninta rikuchin, wañusqakunamanta qallarispa, pachak tawa chunka tawa waranqa runakunapa sellosqa kayninkama, hinallataq Diospa siminmanta Laodicea Adventismo-ta wijch’usqa kayninkama.
The history where the papacy received its deadly wound in 1798, until the deadly wound is healed in verse forty-one is represented in the history of the verse. Verse forty-one onward is set within the context of the escalating executive judgments of God, which begin in that verse. In this prophetic sense, verse forty is the end of Daniel chapter eleven, and verses one and two, of the chapter are the beginning. Chapter eleven presents the rebellion of the antichrist, and chapter ten represents the beginning of the Hiddekel River vision, and chapter twelve represents the end. Chapters ten and twelve represent the first and the last, and chapter eleven is the rebellion in the middle.
1798 watapi papado wañuchiy atisqa ch’aki nanayta chaskisqanmanta, chay wañuchiy atisqa ch’aki nanay hampisqa kanankama, chay historiaqa chay versículopi rikuchisqa kachkan. Versículo cuarenta y uno qhipamantaqa Diospa hunt’asqa ejecutiva juiciokunan aswan kallpachasqa kasqan contexto ukhupim churakusqa kachkan, chaykunaqa chay versículollapim qallarin. Kay profético yuyaypiqa, versículo cuarentaqa Danielpa capítulo once nisqapa tukukuyninmi, versículokuna hukwan iskayninwanpas, chay capítulomanta qallariyninmi kanku. Capítulo onceqa anticristopa hatarikuyninta rikuchin, capítulo diezñataq Hiddekel Mayu rikuypa qallariyninta rikuchin, capítulo doceñataq tukukuyninta rikuchin. Capítulos diezwan docenwanqa ñawpaq kaqta hinaspa qhepa kaqta rikuchinku, capítulo oncetaq chawpipi kaq hatarikuymi.
Chapters ten and twelve are the same, for, unlike chapter eleven, they represent Daniel’s experience in relation to the vision, and chapter eleven is the vision. Chapter ten is the first letter of the Hebrew alphabet, chapter eleven is the thirteenth rebellious letter of the Hebrew alphabet, and chapter twelve is the last letter of the alphabet. The Hiddekel River vision is the “Truth.”
Chunkakuna chunka y iskay chunkaqa hukllam kanku; chunka hukniyuq kapitulomanta hukninchasqa, paykunaqa Danielpa rikuchisqa musquyninwan tinkuchisqa kawsayninta rikuchinku, ichaqa chunka hukniyuq kapituloqa chay rikuchisqa musquymi. Chunka kapituluqa hebreo simikuna alfabetopa ñawpaq qillqayninmi; chunka hukniyuq kapituluqa chay hebreo alfabetopa chunka kimsayuq hatarikuq qillqayninmi; iskay chunka kapituluqa alfabetopa qhipa qillqayninmi. Hiddekel Mayu rikuchisqa musquyqa “Cheqaq Kay”mi.
In chapter eleven, the beginning illustrates the end, for Christ never changes. The final history represented in verse forty, is the testing time of the image of the beast. That testing time concludes with the mark of the beast, which is represented in verse forty-one. Verses one and two, must therefore address the sealing time of the one hundred and forty-four thousand, for that period of time is also the period of the formation of the image of the beast.
Chunka iskay chunka hukniyuq kapítulopi, qallariyninqa tukukuyninta rikuchin, imaraykuchus Cristo mana hayk’aqpas hukman tukunchu. Chusku chunka versículopi rikuchisqa qhipa historiataqa, animalpa rikch’ayninpa pruebakuy tiemponmi. Chay pruebakuy tiempotaqa animalpa señalanwanmi tukukun, chaymi chusku chunka hukniyuq versículopi rikuchisqa. Chayrayku, huk hinaspa iskay versículokunaqa pachak chusku chunka tawa waranqa sellakuy tiemponmanta rimanan tiyan, imaraykuchus chay pachaqa animalpa rikch’ayninpa kamariynin pacha hinallataqmi.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . ..
“Señorqa sut’ita rikuchiwashan uywapa lantilinña graciamanta qichusqa p’unchaw tukukuchkaptin ñawpaqta rurasqa kananta; chayqa Diospa llaqtanpaq hatun prueba kananpaqmi, chaywanmi paykunapa wiñay kawsayninpa destino-ninku nisqa hukninchasqa kanqa....”
“This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.
“Kaymi pruebaqa Diospa llaqtan runakuna tiyananmi, sellasqa kananankupaq ñawpaqta.” Manuscript Releases, volume 15, 15.
There are always two waymarks that identify a time of the end. In the reform movement of Moses, it was Aaron’s birth followed three years later with Moses’ birth. In the reform movement to come out of Babylon and rebuild the temple it was king Darius, followed by king Cyrus. In the reform movement of Christ, it was the birth of John the Baptist, followed in six months by the birth of Christ. In the reform movement of the Millerites it was the death of the papal system in 1798, followed by the death of the pope in 1799. In the reform movement of the third angel, it was president Reagan and president Bush the first, who both represented 1989. In Daniel chapter ten, verse one, we find king Cyrus identified.
Pacha tukukuypa reqsichinankupaq iskay señalmi kaqllapuni. Moiséspa musuqchasqa kuyuyninpi, Aarónpa paqarisqanmi karqa, chaymanta kimsa watakuna qhipaman Moiséspa paqarisqanwan qatipasqa. Babiloniamanta lluqsispa templota wakmanta hatarichiypaq musuqchasqa kuyuyñinpiqa, rey Daríomi karqa, chaymanta rey Ciro qatirqan. Cristopa musuqchasqa kuyuyñinpiqa, Juan Bautistapa paqarisqanmi karqa, chaymanta suqta killapi Cristopa paqarisqan qatirqan. Milleritakunapa musuqchasqa kuyuyñinpiqa, 1798 watapi papal sistemapa wañusqanmi karqa, chaymanta 1799 watapi papapa wañusqan qatirqan. Kinsa angelpa musuqchasqa kuyuyñinpiqa, presidente Reaganwan presidente Bush ñawpaq kaqwanmi karqa, paykunataq iskayninku 1989 watata reqsichirqanku. Daniel qillqapa chunka kaq capitulonpi, huk kaq versículopi, rey Ciro reqsichisqa kasqanta tarikunchik.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Persia llaqtapa Ciro reynin kimsay wata kamachisqanpi, huk imapas Danielman rikuchisqa karqa, paypa sutin Beltesasar sutinchasqa kasqanman; chay imapas cheqaqmi karqa, ichaqa señalasqa pacha unaymi karqa. Paymi chay imata entienderqa, hinaspa musquyninmanta allinta yacharqa. Daniel 10:1.
In the following verses of chapter ten, we see the experience of Daniel represented in advance of Gabriel delivering the vision of prophetic history in chapter eleven. Cyrus marks the time of the end, for previously Cyrus, Darius’ nephew, had been Darius’ general who slew Belshazzar, thus marking the end of the seventy years of captivity, which typified the twelve-hundred and sixty-year captivity of spiritual Israel in spiritual Babylon from 538 unto 1798.
Chunka kaq qatiq chunka kaqpi qelqasqa qelqakunapi, rikunchik Danielpa kawsayninta, Gabrielpa riksichisqan profetaykunaq historianta chunka hukniyuq kaqpi apamusqanman ñawpaqta rikuchisqa hina. Ciroqa pacha tukukuyninta señalasqa, imaraykuchus ñawpaqta Ciro, Darioq sobrino-nin, Darioq generalnin karqa, paymi Belsasar-ta wañuchirqan; chaywanmi qanchis chunka watayuq preso kaypa tukukuyninta señalasqa, chaymi rikch’akuq karqa chunka iskay pachak soqta chunka watayuq preso kayman, espiritual Israelpa espiritual Babiloniapi 538 watamanta 1798 watakama.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Kay pachapi Diospa iglesianqa, kay unay pacha mana samayniyuq qatiq ñak’ariypi, cheqapunim karselchasqa karqan, imaynan Israelpa wawanakuna exiliopi kashaspanku Babiloniapi prësokunata hap’isqa karqanku chay hinata.” Prophets and Kings, 714.
The end of the twelve hundred and sixty years in 1798, marked the time of the end, so the end of the seventy years marked the “time of the end” for that history. Both Darius and Cyrus are represented at the death of Belshazzar and end of the kingdom of Babylon, for as Darius’s general who accomplished the work, Cyrus was representing Darius. When George Bush the first was inaugurated on January 20, 1989, Reagan had been president for the first nineteen days of 1989.
1798 watapi waranqa iskay pachak suqta chunka watakuna tukukuyninqa, pacha tukukuypaq tiempota señalasqa karqan; chay hinaqmi qanchis chunka watakuna tukukuyninqa chay historiapaq “pacha tukukuypaq tiemponta” señalasqa karqan. Dariopas Cirospas Belsasar wañusqanpi, Babiloniaq reinon tukukuyninpiwan rikuchisqa kanku; imaraykuchus Darioq generalnin hina, llamk’ayta hunt’aspa, Ciroqqa Dariota representasharqan. George Bush ñawpaq kaq 20 enero 1989 p’unchawpi juramentasqa kaptin, Reaganqa 1989 watapa ñawpaq chunka isqun p’unchawninkama presidenten karqan.
The vision of the Hiddekel began at the time of the end, in the third year of Cyrus. When Gabriel begins to unfold to Daniel the prophetic history of chapter eleven, he first references the first year of Darius, to establish clearly that the vision of prophetic history that he was about to present to Daniel begins in the last time of the end, in 1989, for all the prophets speak more of the last days than the days in which they lived.
Hiddekelpaq rikch’aynin qallarin tukukuy pacha tiempopi, Cirospa kimsay wata kamachisqanpi. Gabriel Danielman qallariptin chunka hukniyuq kapitulopi kachkan chay willakuy proféticapa historianta kicharispa, ñawpaqta rimarin Darioq ñawpaq wata kamachisqanmantam, sut’ita churananpaq chay rikch’ay proféticapa historia Danielman riqsichinanpaq kasqan qallarin qhepa pacha tukukuy tiempopi, 1989 watapi, llapa profetakunaqa aswanmi rimanku qhepa p’unchaykunamanta mana paykuna kawsasqanku p’unchaykunamantaqa.
But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. Daniel 10:21, 11:1.
Ichaqa qhawachisqayki cheqaq qillqasqa qhelqepi nisqanta; chaykunapiqa mana pipas kanchu ñoqawan kuska sayaq, aswanqa Miguelllam, qankunap apuqniykichis. Chaymantaqa, Medo Daríoq ñawpaq watañinpi, ñoqallataqmi sayarirqani payta takyachinaypaq, kallpachaytaq. Daniel 10:21, 11:1.
In the first year of Darius, which represents the time of the end in 1989, Gabriel “stood”, thus identifying that at a “time of the end”, an angel arrives. In 1798 the first angel arrived, and in 1989, the third angel arrived. It wasn’t until the message of the third angel was empowered in 2001 that the sealing of the third angel began, but the movement of the third angel arriving in 1989, is represented by Gabriel standing at the time of the end. Gabriel is going to show Daniel “that which is noted in the scripture of truth,” and the vision of the Hiddekel possesses the signature of “Truth,” which Gabriel is about to set forth.
Daríoq ñawpaq watapi, chaymi 1989 watapi puchukay pacha tiempota rikch’an, Gabrielqa “sayarirqan”; chaywanmi reqsichin puchukay pacha “tiempopi” huk angil hamusqanta. 1798 watapi ñawpaq angil hamurqan, hinaspa 1989 watapi kimsañiqin angilpas hamurqan. Manam 2001 watakama, kimsañiqin angilpa willakuynin kallpachasqa kaptinraqchu, kimsañiqin angilpa sellakusqan qallarin; ichaqa 1989 watapi kimsañiqin angil hamusqan kuyuyqa, puchukay pacha tiempopi Gabriel sayarisqanwanmi rikuchisqa kachkan. Gabrielqa Danielman “cheqaq kay qillqapi qillqasqa kaqta” rikuchinqa, hinaspa Hiddekelpa visionninmi “Cheqaq Kay” sut’iyta apamun, chaytan Gabrielqa kunan churayta qallarinqa.
In verse fourteen of chapter ten Gabriel had already informed Daniel that what he was addressing in the vision of the Hiddekel was “what would happen to God’s people in the last days.”
Chunk iskay chunka tawaq versículopi Gabrielqa ñam Danielman willarqanña Hiddekelmanta rikuchisqapi rimashasqanqa “imatachus Diospa llaqtanman qhepa p’unchaykunapi pasanqa” nisqanta.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Kunanqa hamuni hamurqanki qhawayniykikunata qhawaykuchisunaykipaq ima pasananmanta llaqtaykikunaman qhepa p’unchaykunapi; chayrayku kay rikuyqa achka p’unchaykunapaqraqmi. Daniel 10:14.
Verse two of Daniel chapter eleven represents the knowledge that was unsealed at the time of the end in 1989, and which identifies what “shall befall” God’s people “in the latter days”.
Daniel qelqa chunka hukniyuq kapitulupa iskay kaq versiklonmi sut’ichan 1989 watapi pacha tukukuypi kichasqa yachayta, chaymi reqsichin imayna “hamoq p’unchaykunapi” Diospa llaqtanman “pasanqa”.
And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Kunanqa qanchistan sut’ita rikuchisqayki cheqaqta. Qhawariy, Persia llaqtapi kinsa reykunaqa manaraqmi hatarinqaku; tawaq kaqñataq llapankumanta aswan ancha qhapaq kanqa. Qhapaq kayninwan kallpayuq kaspanqa llapan runakunata hatarichinqa Grecia suyuq contranpi. Daniel 11:2.
Cyrus prefigures the second king since 1989. He is the king of the Medo-Persian Empire, which represents the kingdom of Bible prophecy in the last days that is made up of two horns, represented by the Medes and the Persians. After the second king of the kingdom of the two-horned earth beast at the time of the end in 1989, there would yet be three kings (Clinton, Bush the last, Obama), and then there would be a king that was far richer than they all were. The three kings that followed Bush the first, got wealthy after their presidencies, and only because they had become president. Trump, the fourth that was far richer, and was the wealthiest president ever, did not make his money because he had been president, but primarily through his work in real estate investments, well before he ran for president.
Ciroqa 1989 watamanta iskay kaq reyta ñawpaqchaspa rikuchin. Payqa Medo-Persia qhapaq suyuq reyninmi, chaymi Bibliaq qhepa p’unchaykunapi willakusqanpi kaq qhapaq suyuta rikuchin, iskay waqrayuqmanta ruwasqa, Medokunawan Persiakunawan rikuchisqa. Pacha tukukuypi allpaq iskay waqrayuq bestiaq qhapaq suyuq iskay kaq reynin 1989 watapi karqan chaymanta qhipamanraq kimsa reykuna kanankupaq karqan (Clinton, Bush qhipa kaq, Obama), hinaspataq huk rey kananmanta, payqa llapankumanta aswan ancha qhapaq kananpaq. Bush ñawpaq kaqpa qhepanta hamuq kimsa reykunaqa presidenciankumanta qhepallata qhapaqyayarqanku, chayqa presidente tukusqankuraykullam. Trumpqa, tawa kaq, llapankumanta aswan qhapaq kaq, hinaspa hayk’aqpas kaq presidente mas qhapaq kaq, manam qullqinta ruwarqanchu presidente kasqanrayku, aswanqa allpa rantiykunapi qullqi churaypi llamk’asqanwanmi, presidente kayman phawayta qallarinanpaq ñawpaqmantapacha.
Formerly the richest president in American history, relatively speaking, was the first president of the United States. Prior to Donald Trump, George Washington was the richest president in American history, and he made his money as did Donald Trump, through real estate investments. Both Washington and Trump came to the presidency from non-traditional political backgrounds. Washington was primarily a military leader before becoming president, and Trump was a businessman and television personality, who like unto Washington was without any prior political experience.
Ñawpaqtaqa, chay América llaqtapi umalliqkunapa historiankupi aswan qhapaq umalliqqa, nisqaman hina, hukñiqin Estados Unidos suyukunapa umalliqnin karqan. Donald Trump manaraq chayamuchkaptinqa, George Washingtonmi América llaqtapi umalliqkunapa historiankupi aswan qhapaq umalliq karqan, payqa qollqenta tarirqan Donald Trump hina, allpakunapi churanakuykunawan. Iskaynin, Washingtonpas Trumppas, mana yachaqasqa ñanpi siyasatamanta hamuspa umalliq kayman chayarqanku. Washingtonqa umalliq manaraq kashaqtin, aswanqa awqay umalliqmi karqan; Trumpñataq negosyok runa hinawan televisiónpi rikuchikuq runa karqan, paypas Washington hina, manaraq ima ñawpaq siyasiyuq experiencianniyoq.
Both presidents were known for their strong personalities and leadership styles, although they manifested these traits quite differently. Washington was known for his stoic, calm, and confident leadership and unifying presence during the Revolutionary War and the early years of the Republic, while Trump is known for his assertive approach to leadership and governance. Both Washington and Trump were figures of significant controversy, albeit for very different reasons. Washington, while widely revered, faced criticism during his time for various issues, including his views on slavery. Trump’s presidency was marked by numerous controversies, including his use of “mean tweets” on social media, his America-first policy decisions, and his own self-awareness.
Ishkaynin umalliqkunaqa kallpayoq runa kayninkumanta hinallataq kamachiy estilo-ninkumantapas reqsisqa karqanku, ichaqa kay imaymana kayninkutaqa ancha huknirayta rikhurichirqanku. Washingtonqa reqsisqa karqa stoico nisqa hina sinchi sonqoyoq, thak kawsayniyoq, hinallataq confiado kamachiq kayninwan, Revolución nisqa Awqanakuy pacha hinallataq República qallariy watakuna ukhupi hukllachaq presencia-yuq kasqanrayku; chaymanta Trumpqa reqsisqa kashan kamachiypiwan gobierno apaypiwan assertivo nisqa qayllayniyuq kayninrayku. Washingtonpas Trumppas hatun controversia nisqapa runankuna karqanku, ichaqa chayqa ancha hukniray sababokunamanta. Washingtonqa, achka runakuna yupaychasqankumanta qispisqa mana kashaspapas, pacha-ninpi k’amisqa karqa imaymana asuntokunamanta, esclavitudmanta qhawariyninkunapas chaypi kaspa. Trumppa presidencia-ninqa achka controversiakunawan señalasqa karqa, social media nisqapi “mean tweets” nisqa rimanankunata apaykusqanrayku, America-first nisqa política nisqa kamachiykunanrayku, hinallataq pay kikinpa yachasqa kasqanrayku.
The richest and sixth president was to stir up the globalist dragon powers. When we lay the history of verse two of chapter eleven, upon the history of the period of 1776, 1789, and 1798, we find further information addressing the last president of the earth beast, for Jesus illustrates the end with the beginning. The first two periods represented by 1776, and 1789, provide two witnesses that the final president, will be the eighth president, who was of the seven. Trump was the sixth president after Reagan, and as the eighth president, he will be “of the seven”. The final, and eighth president will rule when the United States forms the image “to and of” the beast.
Qullqisapaq, soqtañiqin umalliqmi hukllachasqa kay pachapi llapa suyukunata munaychakuy dragonpa atiyninkunata kuyuchinan karqan. Chunka hukniyuq qhapaqpa iskayniyuq versículopa historianta, 1776, 1789, hinaspa 1798 watakunapa historiannawan churaykuptinchik, aswan willakuyta tarinchik allpapa animalninpa qhipa umalliqninmanta; Jesusqa qallariyninwanmi tukukuyninta rikuchin. Ñawpaq iskay pacha, 1776 hinaspa 1789 nisqawan sut’ichasqa, iskay testigokunata qunku qhipa umalliqqa pusaqniyuq umalliq kananta, qanchisniyuqmanta kasqanta. Trumpqa Reaganmanta qhipaman soqtañiqin umalliq karqan, hinaspa pusaqniyuq umalliq hinaqa “qanchisniyuqmanta” kanqa. Qhipa, hinaspa pusaqniyuq umalliqqa kamachinqa Estados Unidosqa animalman “manaraqpas chaymanta” rikch’ayninta ruraptin.
The president who rules when the image of the beast is formed by the United States, must be the eighth, that is of the seven, as witnessed to by Peyton Randolph, and John Hancock. The papacy is the eighth head that was of the seven, and it received a prophetic deadly wound. To be an image of the papacy, the eighth president that is of the seven, must also have a prophetic identification of being prophetically “wounded” or “killed”.
Uywa millay uywaqpa rikch’aynin Estados Unidos nisqawan rurasqa kaptin kamachiq presidenteqa pusajñiqinmi kanan, chayqa qanchisniyuqmantaqmi, imaynachus Peyton Randolph, hinallataq John Hancock testificasqankuman hina. Papakuna kamachiymi pusajñiqin umalliq, chaymi qanchisniyuqmanta karqa, hinaspataq profetapa nisqan wañuchikuq ch’akiyta chaskirqan. Papakuna kamachiypa rikch’aynin kananpaq, pusajñiqin presidente, qanchisniyuqmanta kaq, paypas profetapa nisqanman hina “ch’aqrusqa” utaq “wañuchisqa” kasqan reqsisqayuqmi kanan.
The papacy received its deadly wound from a dragon power (France), a dragon power who the papacy had been struggling against since the time when Paul identified that, the mystery of iniquity (the man of sin), did already work at that time. The dragon of paganism was restraining the papacy from taking the throne, which it did in 538.
Papakunapaqa wañuchiq ch’akiyta chaskirqan huk amaru atiymanta (Francia), chay amaru atiymanta, maymantataq papakunapaqa maqanakusqanña karqan pacha hina, Pablo riqsichisqanmantapacha, mana allin kaypa pakasqa willakuynin (huchayoq runa) chay pachallapuni ruwakusqanta. Paganismoq amaruyninmi papakunapaqata hark’arqan tronopi tiyayta hap’inanmanta, chaytaqa 538 watapi ruwarqan.
From the beginning of the papacy unto its final demise it struggles against dragon powers. An image of the papacy requires that the image struggles with a dragon power. In Revelation seventeen the papacy, who is the eighth head, that is of the seven heads, is ultimately burned with fire and her flesh is eaten by the ten kings. In both deaths (1798 and the last days), the papal beast is killed by a dragon power. In order for the United States to form an image of the beast, the eighth president would also need to be killed by a dragon power that it was at war with, and the sixth king after the time of the end in 1989, is the king that stirred up all the dragon powers.
Papakuna kamachikuynin qallariyninmanta chinkapuynin tukukuyninkama, dragonpa atipayninkunawan maqanakuspa purin. Papakuna kamachikuyninpa rikchayninqa munanmi chay rikchaypis dragonpa atipayninwan maqanakunanta. Apocalipsis chunka qanchisniyuqpi papakuna kamachikuyninqa, pusaq kaq umam, qanchis umakunamanta kaq, qhipaman ninawan rupachisqa tukukun, aychanchataq chunka reykunam mikunku. Iskay wañuypipas (1798 watapi hinallataq qhipa p’unchaykunapi), papapa uywaqa dragonpa atipayninwan wañuchisqa kachkan. Estados Unidos llaqtap suyun uywapa rikchayninta rurananpaqqa, pusaqniyuq presidenteqa hinallataq wañuchisqa kanan karqan huk dragonpa atipayninwan, chaywanmi maqanakusqa karqa; 1989 watapi pacha tukukuy qhepapi soqta kaq reytaqmi karqan llapa dragonpa atipayninkunata hatarichiq.
Ronald Reagan was an apostate Protestant, but George Bush the first, was a classic globalist. One of his famous quotes is where he lied by saying, on August 18, 1988, “And I’m the one who will not raise taxes. My opponent now says he’ll raise them as a last resort, or a third resort. But when a politician talks like that, you know that’s one resort he’ll be checking into. My opponent won’t rule out raising taxes. But I will. And the Congress will push me to raise taxes and I’ll say no. And they’ll push, and I’ll say no, and they’ll push again, and all I can say to them is: read my lips: no new taxes.”
Ronald Reaganqa huk Protestantemanta karqan, ichaqa George Bush ñawpaq kaqqa huk globalista clásico karqan. Huk riqsisqa rimayninkunamanta hukninqa chaypi llullakuspa nisqanmi, agosto 18, 1988 p’unchawpi: “Hinaspas noqam kani mana impuesto-kunata yapaychuq. Kunanqa awqayniymi nin payqa yapanqa qhepa qatiqman chayayta mana atispa, utaq kinsa kaq qatiqman. Ichaqa maypachachus huk político chayhina rimarun, yachankichikmi chayqa huk qatiqmi kanqa mayman yaykunanpaq qhawarisqan. Awqayniyqa mana ninqachu impuesto-kunata yapayta mana ruwananta. Ichaqa noqaqa mana. Hinaspa Congresomi ñuqata ñit’inqa impuesto-kunata yapachiyta, noqataq nisaq mana. Hinaspa ñit’inqaku, noqataq nisaq mana, hinaspa yapamanta ñit’inqaku, chaykunataqa kayllatam atini niyta: simiykunata ñawiriychik: musuq impuesto-kuna mana kanqachu.”
Other than that public lie, which is an attribute of a representative of the dragon power, his most famous quote was at a joint session of Congress on September 11, 1990, where he said, “Now, we can see a new world coming into view. A world in which there is the very real prospect of a new world order. In the words of Winston Churchill, a ‘world order’ in which ‘the principles of justice and fair play … protect the weak against the strong …’ A world where the United Nations, freed from cold war stalemate, is poised to fulfill the historic vision of its founders.” Bush the senior was a globalist, even if he identified as a Republican.
Chaymanta huk llullakuq llaqtapaq rimaymanta huknin, mayqinchus dragónpa atiyninpa rantinchasqan runapa huk saphi kayninmi, paypa aswan reqsisqa nisqanqa karqan Congreso-pa huñunasqanpi, 11 de septiembre de 1990 p’unchawpi, maypichus nirqan: “Kunanqa, huk musuq pacha ñawpaqman hamusqanta rikunchik. Huk pacha, maypichus musuq pacha kamachiy kaqpa ancha chiqap suyaynin kachkan. Winston Churchillpa siminman hina, huk ‘pacha kamachiy’, maypichus ‘justiciaq kamachiyninkuna, allin pukllaypa kamachiyninkunawan kuska … kallpayoqkunamanta mana kallpayoqkunata waqaychan …’ Huk pacha, maypichus Naciones Unidas, chiri maqanakuypa sayasqa kasqanmantam qispisqa, paqariqninchakunapa ñawpaq rikuyta hunt’ananpaq wakichisqa kachkan.” Bush hatun kaqqa huk globalista karqan, ichaqa Republicano nisqa kasqanta reqsichikuspa.
Bill Clinton was the first president to hold his inauguration ceremony at the Lincoln Memorial, which means he turned his back to Lincoln and faced the obelisk of Washington’s monument, an obelisk that is internally filled with symbols of Freemasonry. Both the obelisk and the symbols of Freemasonry he chose to face as he falsely swore his allegiance to the Constitution, represented not only that he had turned his back upon the anti-slavery symbol of the Lincoln Memorial, but Clintons’ chosen historic positioning, agrees with his acceptance speech, where he praised a professor whom he had studied under in the Jesuit University that he had attended.
Bill Clintonqa ñawpaq kaq umalliqmi karqa hurinchasqan rayminta Lincoln Memorial nisqapi rurananpaq; chayqa ninmi Lincolnmanta wasanman kutirispa Washingtonpa monumentonpa obelisco nisqata ñawpaqcharqan, chay obeliscoqa ukunpi Hunt’a kashan Francmasoneríaq unanchankunawan. Iskayninpas, obeliscopas hinallataq Francmasoneríaq unanchankunapas paypa akllasqan, chaykunaman qhawarispa mana chiqaqta Constitucionman kasukuyñinta jurasqanpi, manam sapanlla rikuchirqachu Lincoln Memorialpa anti-esclavitud unanchanmanta wasanman kutirisqanta, aswanpas Clintonpa akllasqan historiamanta churakuyninmi tinkun paypa chaskikuy rimayninwan, maypichus hatuncharqan huk yachachiqta, pipa uranpi yachakurqan chay Jesuita Universidadpi paypa risaqninpi.
That professor, Carroll Quigley, wrote the book: Tragedy and Hope: A History of the World in Our Time, which was published in 1966, and is correctly and widely understood to represent “the Bible for globalist ideas”. As the Koran is to Islam, and as Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry, written by Albert Pike, and published in 1871, is considered the most comprehensive exposition of the esoteric teachings of Freemasonry; or as The Book of Mormon is to the Latter Day Saints, Quigley’s book is the Bible of globalist philosophy. Most would have known if Clinton praised Mohammed of the Koran, or if he praised Joseph Smith of The Book of Mormon, and some would have known who Albert Pike was, but few knew that Clinton’s praise of Quigley was consistent with his own globalist agenda, and his rejection of the principles represented by Abraham Lincoln.
Chay yachachiq, Carroll Quigley, qillqarqan kay liwruta: Tragedy and Hope: A History of the World in Our Time, chaymi 1966 watapi rikhurirqan, hinallataq allinmanta, mast’arisqa yuyaywanpas, “globalista yuyaykunapa Biblianta” nisqa hina reqsisqa kachkan. Imaynan Qur’an Islampaq kasqan hina, hinallataq imaynan Albert Pike qillqasqan, 1871 watapi rikhurichisqa Morals and Dogma of the Ancient and Accepted Scottish Rite of Freemasonry sutiyuq qillqa, Freemasonry-pa esotérico yachachikuyninkunata aswan hunt’asqa rikuchiq hina qhawarisqa kasqan hina; utaq imaynan The Book of Mormon Últimos Días Santoskunapaq kasqan hina, chay hinallataqmi Quigley-pa qillqan globalista filosofia-pa Biblianninqa. Askha runakuna yachaymanchikman chayamuyman karqanman, Clinton Qur’anpi Mohammedta alabaptinqa, utaq The Book of Mormon-pa Joseph Smithta alabaptinqa, wakinkunaqa Albert Pike pichus kasqantapas yachanman karqan, ichaqa pisillan yacharqanku Clinton-pa Quigleyta alabayninqa paypa kikin globalista agenda-ninwan tupaq kasqanta, hinaspa Abraham Lincoln-pa sut’inchasqan principioskunata qichusqanta.
In the speech, Clinton said: “As a teenager, I heard John Kennedy’s summons to citizenship. And then, as a student at Georgetown, I heard that call clarified by a professor named Carroll Quigley, who said to us that America was the greatest nation in history because our people have always believed in two things: that tomorrow can be better than today and that every one of us has a personal moral responsibility to make it so.” Carroll Quigley’s idea on how to “make America great again”, was for the United States to surrender its national sovereignty to the United Nations. Clinton was a Democrat, globalist, representative of the dragon.
Rimaypi, Clinton nisqa nirqa: “Wayna sipas kasqaypi, John Kennedy-pa llaqta masikayman waqyayninta uyarirqani. Chaymantaq, Georgetownpi yachaq kasqaypi, chay waqyaynin sut’inchasqa karqa Carroll Quigley sutiyuq yachachiq runaqa, paymi ñoqaykuman nirqan: Américaqa historiapi aswan hatun nación kasqanrayku, runankunaqa hayk’aqpas iskay imakunapi iñirqanku: paqarin p’unchawqa kunan p’unchawmanta aswan allin kanman, hinallataq sapanka ñoqanchikmanta sapaqnin moral kamachikuyniyuq kasqanchik, chayna kananpaq ruwananchikpaq.” Carroll Quigley-pa yuyayninqa, imaynatachus “Américata yapamanta hatunyachiy” nisqapaq, karqa Estados Unidos nisqaqa nacionninpa souveraníanta Naciones Unidasman saqenanta. Clintonqa Partido Demócrata-manta karqa, globalista, dragónpa rantinchasqan.
“Like father, like son”, George Bush the last, was a globalist, and just as was his father, a globalist who professed to be Republican. The apple does not fall far from the tree. The Bible raises the rhetorical question, “Can two walk together, except they be agreed?” One simply needs to track the many enterprises that Bush the last, accomplished together with Bill and Hillary Clinton to see who Bush the last agreed with.
“Imaynam tayta, chayhinam churin”, qhipa George Bush huk pacha llapa pachakunata huñuq (globalista) karqa, hinallataq taytanpas, Republicano nisqa kayta willakuspan, huk llapa pachakunata huñuq (globalista) karqa. Rurupa manam sach’amanta karumanqa urmanchu. Bibliam tapuyta hatarichin: “¿Iskaychu kuska puriyta atinku, mana ñawpaqmanta huk yuyaypi kaspankuqa?” Pipas qawariyllataqmi Bush qhipaqa Bill Clintonwan Hillary Clintonwan kuska imaymana ruwaykunata rurasqanta; chaywanmi rikurin pimanwan Bush qhipaqa huk yuyaypi kasqanmanta.
Barack Hussein Obama made a statement about fundamentally transforming the United States during a campaign rally shortly before he was elected as President. On October 30, 2008, in Columbia, Missouri, Obama said: “We are five days away from fundamentally transforming the United States of America.” The statement was part of Obama’s broader message of “hope and change”, which was a central theme of his 2008 presidential campaign, emphasizing his commitment to significant policy reforms and a different direction for the country. The direction he turned the country was into the dragon policies of globalism, anti-white, pro-abortion, anti-carbon fuels, anti-America pro-globalism, Diversity, Equity, Inclusion, the false history of Critical Race Theory, and on and on. Obama was not simply a community organizer; he was and still is a representative of the dragon power’s globalist agenda.
Barack Hussein Obamaqa huk hukllarqan willakuyta ruwarqa Estados Unidos nacionta sapinmanta tikrayta munasqanmanta, Presidente hina akllasqa kananpaq aswan pisi p’unchawkuna ñawpaqta kampaña tantanakuypi. 30 octubre 2008 p’unchawpi, Columbia, Missouri llaqtapi, Obamari nirqan: “Pichqa p’unchawkuna karqanku Estados Unidos de América nacionta sapinmanta tikrananchikpaq.” Chay rimayqa Obamaq aswan hatun willakuyninmanta karqan “suyay” hinaspa “tikray” nisqamanta; chayqa 2008 watapi presidencia kampañanpa chawpi yuyayninmi karqan, hatun kamachiy tikraykunaman qatipakusqanta hinaspa suyuta huk ñanman pusayta munasqanta kallpachaspa. Chay suyuta tikrasqan ñanqa karqan dragón nisqa atiyniyuqpa globalismo kamachiykunaman: yuraq runakunapaq contrapi, aborto favorninpi, carbónmanta ruraq combustiblekunapaq contrapi, América nisqapaq contrapi hinaspa globalismo favorninpi, Diversidad, Equidad, Inclusión nisqakunaman, Critical Race Theory nisqa llulla historiata, hinaspa chaymanta astawan achka-achkataq. Obamaqa manan llakhta ayllukunapi allichay ruraqllachu karqan; payqa karqan hinaspa kunankamapas kachkan dragón atiyniyuqpa globalista agenda-ninpa huk rantiynin.
Trump however, unlike a typical modern politician, kept more promises than all the other seven presidents in the period beginning in 1989, combined. He was committed to making America great again, and in so attempting, he stirred up the globalist powers that be, not only in the United States, but in the entire world.
Ichaqa Trumpqa, ichaqa huk ñawpaqmanta kunan p’unchaw político hina mana kaspa, 1989 watamanta qallarispa chay pacha kawsaypi qanchis huk presidente-kunamanta llapallan tinkuchisqa promesankunata astawan junt’arqan. Payqa Amerikata yapamanta hatun kananpaqmi sapa sonqowan churakusqa karqan, chayta ruwaspaqa, kay pachapi kamachiq globalista atiykunata kuyuchirqan, mana Estados Unidosllapichu, aswanpas llapa pachapipas.
Joe Biden has no evidence whatsoever that he is anything other than another globalist.
Joe Biden manam ima hayk’aqpas mayqin qelqaq willakuytapas mana churarinchu payqa huk globalistallam kasqanmanta huk imamanña kashanmantaqa.
The beast of Catholicism waged a long-drawn-out war with the dragon powers, and the president that is reigning when the United States forms an image of the papacy, will, of prophetic necessity, be in a struggle with the dragon powers. None of the living presidents, other than Donald Trump, would wage war with the dragon powers, for the Democrats are openly globalist (dragons), and George Bush the last, was, as his father was (a professed Republican, that is actually a globalist dragon), for Jesus always illustrates the last with the first.
Catolicismopa uywawanqa unay-unayta aysasqa maqanakuyta dragón atiyninkunawan; chaymi, Estados Unidos suyupi papadopa rikch’ayninta rurashaqtin kamachiq presidenteqa, profecía nisqapa mañakusqanrayku, dragón atiyninkunawan maqanakuspa kashanqa. Kawsachkaq presidentekunamanta, Donald Trumplla, hukninmantaqa, dragón atiyninkunawanqa mana maqanakunmanchu; Demócratakunaqa sut’ita globalistakuna kanku (dragones), hinaspa qhepa George Bushpas, taytan hina karqan (sut’inchasqa Republicano, ichaqa cheqaqpim globalista dragón), imaraykuchus Jesusqa sapa kuti qhepataqa ñawpaqwanmi rikuchin.
We will continue this study in the next article.
Kay yachayta qatiqkullasunchik qhipa qillqapi.
“A great crisis awaits the people of God. A crisis awaits the world. The most momentous struggle of all the ages is just before us. Events which for more than forty years we have upon the authority of the prophetic word declared to be impending are now taking place before our eyes. Already the question of an amendment to the Constitution restricting liberty of conscience has been urged upon the legislators of the nation. The question of enforcing Sunday observance has become one of national interest and importance. We well know what the result of this movement will be. But are we ready for the issue? Have we faithfully discharged the duty which God has committed to us of giving the people warning of the danger before them?
“Huk hatun sasachak crisis Diospa llaqtanpaq suyasqa kashan. Huk crisis pacha llaqtakunapaqpas suyasqa kashan. Llapa pacha watakuna ukhupi aswan hatun ch’aqwayqa ñawpaqninchikpiña kashan. Rimanakuy simipa profético autoridadninman hina, iskay chunka watamanta aswan tawa chunka watakuna qhipamanña hamunanta nispa willasqanchik ruwaykunaqa kunan ñawinchikkunapa ñawpaqenpi pusanakuspa rikurimushanña. Ñaña, yuyay llank’ayta qichuspa sonqopa libre kayninta hark’anapaq Constituciónman huk yapay kamachiyta churaymanta tapuyqa nacionpa legisladorninkunaman apasqaña kashan. Domingo punchaw waqaychayta kamachinapaq tapuyqa nacionpa interesninman hinallataq ancha importanciayuqman tukusqa. Allinta yachanchik imayna kay kuyuykuna tukukuynin kananta. Ichaqa, ¿kay lluqsiypaq wakichisqachu kashanchik? ¿Cheqaqtapuni hunt’asqachu Diosqa runakunata ñawpaqenkupi kaq peligromanta waqyayta qowasqanchik ruwayta?”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.
“Achka kanku, kay kuyuypi domingo p’unchay kamachisqa kananpaq llamk’aqkuna ukhupipas, kay ruway qhipaman hamuq netijakunaq ñawpaqman ñawsa kachkanku. Manam rikunkuchu paykunaqa chiqanta religiypa libre kananman maqanakusqankuta. Achka kanku, Bibliaq sábado p’unchayninpa derechonkuna mana hayk’aqpas allinta entiendesqakuna, hinallataq domingo institucionpa sayasqan llulla cimienton mana entiendesqakuna. Ima kuyuy religiy leykunapa favorninpi kasqanqa, cheqaqtaqa papadoman qhispichiy hinam, chay papadom, achka pachak watakunapi, yuyaykunaq libre kananpa contranpi mana saykuspa maqanakusqanrayku. Domingo p’unchay waqaychasqa kananqa, sutichasqa cristiano institucion hina, ‘mana allin kaypa pakasqa misterion’manta kawsayninta hap’isqa; hinaspa kamachisqa kananqa, Romanismopa principiosninkunata virtualmente rejsisqa kanqa, chay principioskunaqa Romanismopa cheqaq esquina ruminninmi. Suyunchik gobiernoyninpa principiosninkunata chhayna saqerparispa, domingo leyta ruraranqa chay p’unchayqa, Protestantismoqa kay ruwaypi papadowan makinta hap’inqa; mana imapas huk kanqachu, aswanqa kawsayta qusqa hina kanqa chay tiraniaman, mayñam unaymanta llimp’i munaywan suyasqan oportunidadninta, kutimunanpaq yapamanta activo despotismoman phawaykunanpaq.”
“The National Reform movement, exercising the power of religious legislation, will, when fully developed, manifest the same intolerance and oppression that have prevailed in past ages. Human councils then assumed the prerogatives of Deity, crushing under their despotic power liberty of conscience; and imprisonment, exile, and death followed for those who opposed their dictates. If popery or its principles shall again be legislated into power, the fires of persecution will be rekindled against those who will not sacrifice conscience and the truth in deference to popular errors. This evil is on the point of realization.
“Reforma Nacional kuyuyqa, religionmanta kamachiy qelqaypa atiyninta rurachispa, tukuy hinanman wiñarispa, ñawpaq pachakunapi rikuchikusqa kaq hina mana much’uy atiyniyoq kayta, ñak’arichiytawan rikuchinqa. Chaypachaqa runakuna tantanakuykunaqa Diospa atiyninkunata hap’irqanku, hinaspa paykunaq despotismo atiyninwan yuyayniyoq sonqopa qispisqa kayninta ñit’irqanku; hinaspa carcelman wisq’ay, llaqtanmanta qarquy, wañuypas qatiq hamurqan paykunaq kamachikuyninkunata mana kasukuqkunapaq. Sichus papismo utaq paypa principiosninkuna yapamanta kamachiywan atiyniyoqman churakuspa qallarinqa chayqa, qatiykachay ninaqa yapamanta ratarinqa chaykunapaq, pikunachus mana munanku sonqonkuq yuyay qispisqa kayninta ni cheqaq kayta haywayta, runakunaq pantasqa yuyayninkunaman kuskanchakuypaq. Kay mana allinqa pactakuy patapiña kashan.”
“When God has given us light showing the dangers before us, how can we stand clear in His sight if we neglect to put forth every effort in our power to bring it before the people? Can we be content to leave them to meet this momentous issue unwarned?” Testimonies, volume 5, 711, 712.
“Diosqa noqanchisman qanchis k’anchayta quwasqanchikrayku, ñawpaqninchikpi kaq peligrokunata rikuchiqta, imaynataq paypa ñawpaqenpi mana huchayoq hina sayasunchik, atisqanchikman hina llapa kallpanchikta mana churayku chayta runakunaman apachinanchikpaq? ¿Kusisqachu kayman qhipaykuyta, paykunata kay hatun-ancha asuntowan mana willasqa tinkuchun?” Testimonies, volumen 5, 711, 712.