We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.
Kunan pachaqa sumaqta qhawarishanchikmi chay willakuy proféticapa kayninkunata, maypichus papakuna kamachiq kay pachapa tronomanta kutimun pusaq ñiqin umaman hina, chayqa qanchis umakunamanta huknin kasqanrayku. Chayta ruwashanchik allinta reqsinanchikpaqmi chay willakuy proféticapa kayninkunata, maypichus pusaq ñiqin presidente, qanchis presidentekunamanta huknin kaspa, hunt’achin imagenpa sayariyninta papal uywapa. Kay cheqaqkunaq yuyaymanakuykunata qallarisqanchikmi Monte Carmelowan Herodespa p’unchaynin raymiwan. Iskay sagrado rikch’achiykunaqa hukllata reqsichinku manaraq unaymanta hamuq Domingo kamachiyta Estados Unidos llaqtapi, mayqanpas Daniel qillqapa chunka hukniyuq kapitulonpa tawa chunka hukniyuq versiculopin reqsichisqa kachkan.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Payqa yaykunqa sumaq allpamanpas, achka llaqtakunataq urmachisqa kanqaku; ichaqa kaykunaqa makimantan qispinqaku, Edom, Moab, hinallataq Ammonpa churinkunamanta aswan kurajkuna. Daniel 11:41.
The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.
Llullaq reyi ch’inmantam kay versopi yaykun ancha sumaq allpaman. Ñawpa Israelpa historiapim chay ancha sumaq allpa karqa Judápa allpan, hinaspataq rikuchisqa karqa ñuñuwan misk’iwan phaway allpa hina; chayrayku, wakin sababukunawan kuska, ancha sumaq karqa. Ancha sumaq karqa imaraykuchus Cristo akllarqa capital llaqtan Jerusalénta, Templonpa maynin kananpaq, hinaspataq llaqtata maypichus pay akllarqa sutinta churananpaq.
Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.
Egiptomanta llaqtayta horqomusqay p’unchawmanta pacha, mana akllarqanichu mayqin llaqtatapas Israelpa llapan ayllunkunamanta wasita ruwaypaq, sutiy chaypi kananpaq; nitaqmi mayqin runatapas akllarqanichu llaqtay Israelpa umalliqnin kananpaq. Ichaqa Jerusalénta akllarqani, sutiy chaypi kananpaq; hinaspataq Davidta akllarqani llaqtay Israelpa patanpi kananpaq. 2 Crónicas 6:5, 6.
The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.
Judá suyupuniqa ñawpaq pacha cheqaq Israel llaqtapaq hatun yupaychasqa allin suyu karqan, hinallataq Estados Unidosqa kunan pacha espíritu nisqa Israel llaqtapaq espíritu Judá suyupunin, chay hatun yupaychasqa allin suyutaq.
“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.
“Apunchis llaqtan, paypa llaqtamasinkunapa pakariyninkuman hinallataq kikinkupa sonqonkupaq kamachisqanman hina Payta yupaychanankupaq ayqekuna wasita hina qosqan, unay wata-kunapi llapan-atipaq Atiyniyoqpa hark’aynin mast’arikusqa kasqan llaqtan, Diospa munakusqan, Cristopa ch’uya religionninta waqaychana wasi kananpaq churakusqan llaqtan,—chay llaqtallataq, kamachiqninkuna rayku, Protestantismopa principiosninkunata ñiqichaspa, Diospa leywan pukllaypi Romapa qhapaq apostasianta yanapaspa chayqa,—hinapuni huch’apa runapa qhipa llamk’aynin rikuchisqa kanqa.” Signs of the Times, June 12, 1893.
After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.
Llulla northi qhapaq reyi, versículo cuarentapi, 1989 watapi, uray llaqtapa reyinta (ñawpaq Unión Soviética nisqata) atipasqanmanta qhipaman, chaymanta allin k’anchayniyuq llaqtatapas (Estados Unidos) atipan. Versículo cuarenta y unopi “countries” nisqa simi yapasqa simim, hinaspapis mana tukuy hinantin chiqapchu; imaraykuchus domingo kamachiy chayamunan p’unchawpi, “achkha” urmachisqa runakunaqa huk clase runakunan, paykunaqa domingo kamachiy manaraq chayamushaptin, qanchis p’unchaw samana p’unchawwan inti p’unchawwan imayna sapaqchasqa kasqanta reqsisqakuna karqanku.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Sábadota cambiakusqanqa Iglesya Romana-pa autoridadninpa señalninta utaq marcanmi. Pipas, tawa kaq kamachikuypa mañakusqankunata entiendespa, cheqaq Sábadopa rantinpi llulla sábadota waqaychananpaq akllaspaqa, chaywanmi yupaychan chay atiyniyuqta mayqinpa kamachikusqanllawan chayqa kamachisqa. Bestiapa marcanqa papal sábadom, mayqintachus kay pacha runakuna chaskirqanku Diospa churakusqan p’unchaypa rantinpi.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Ichaqaqa, profecíapi sut’inchasqa hina, manaraqmi chayamunichu tiempoqa uywaq señalta chaskinapaq. Manaraqmi chayamunichu pruebaq tiempoqa. Sapa iglesiapiqa kachkanmi cheqaq cristianokuna, mana saqespa Roman Katólico comunióntapas. Mana pipas huchachasqachu kanqa chaykama mana k’anchayta chaskispa, tawa kaq kamachikuyta kasukuy obligaciónta rikunankukama. Ichaqa maypachachus lluqsinqa decretota llulla sábadota kallpachaspa hunt’achinapaq, hinaspa kimsa kaq angelpa hatun qapariynin runakunata willanakunqa uywatawan imagenninta yupaychanankupaq ama hina kasqanmanta, chaypacham sut’ita rakisqa kanqa llulla kaqwan cheqaq kaq pakati. Chaymantapacha, pichus huchallikuypiraq qhipakunqa, chaykunaqa uywaq señalta chaskinqaku urqunkupi utaq makinkupi.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Utqay puriywanmi kay pacha-man qayllaykushanchik. Protestant iglesiakuna secular kamachiywan hukllachaspa llulla religionta sayachinqaku, mayqenpa contra ñawpaq machunkunaqa aswan sinchi qatiykachayta muchurqaku; chaypachaqa papal samana p’unchawqa iglesiawan estadowan kuska kamachikuyninwanmi qatiqchasqa kanqa. Kananqa huk nacionpa apostasiam kanqa, chaymi tukuyninpi nacionpa thuñichisqanman chayanqa.” Bible Training School, February 2, 1913.
The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.
“Achka” nisqaqa, domingo kamachiy aswan utqay hamuqpi urmachisqa kanqaku, chaykunaqa sábadomanta k’anchayman cuenta qopunayuq runakuna kasqankum, chay k’anchaymi chay pacha qopasqa k’anchayqa; chaymi huk kutirikuy punku, huk krizis iglesiapa hinallataq nacionkunapa historiankupipis. Chay qatayqa Laodicea Adventismo iglesiam, paykunaqa tukuchirqanku puriyta mana kasukuy chunkaq purunpi. Chaypim Wiñaypaq Señorpa siminmanta wijch’usqa kanku. Laodicea Adventismokunaqa kanku, kimsañiqin angelpa k’anchayninman waqyasqa karqanku chaykuna, icha ñawpaq Kadespi, 1844 watapa historiampi, 1863 watakama, icha iskay Kadespi, 2001 watapa historiampi, domingo kamachiykama.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Hinaspanmi nirqan: Amigo, ¿imaynatan kayman haykurqamunki kasarakuy p’achayuq mana kaspayki? Payqa mana imatapas niyta atirqanchu. Chaymantan reyqa yanapaqkunaman nirqan: Makinta chakinwan wataychis, apaychis, hinaspa hawa tutayayman wikch’uychis; chaypin waqay kanqa, kirukunatapas muk’uymanta kiru t’inkiy kanqa. Achkaqmi qayasqa kanku, ichaqa pisilla akllasqa kanku. Mateo 22:12–14.
The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.
Kimsa angelpa rimaynin, 1844 watapi icha 2001 watapi, kasarakuyman waqyakuqmi karqa. Domingo kamachikuypi urmaykuchisqa “achka runakunaqa”, Cristopa chanin kayninpa kasarakuy p’achanta qhispichispa mana chaskiq “achka runakuna” kanku; chaypa rantinmi chunka reykunapa kasarakuy ayllunkuman yaykunku, Roma llump’aq warmiman. Chay kasarakuypaqqa, runaqa kikin p’achankunata waqaychanmanmi; imaraykuchus penqayninta qichunapaqqa, chunka reykunata kamachiq llump’aq warmipa sutinwan sutichasqa kayllam munakun.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.
Chay p’unchaypi qanchis warmikuna huk qharita hap’ipayanqaku, nispa: Ñuqaykuqa kikiyku t’antaykuta mikhusaqku, kikiyku p’achaykutapas p’achakusaqku; sutiykiwan sutichasqa kayllata saqeyku, p’enqayniykuta qhechunaykipaq. Isaías 4:1.
They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.
Ñawpaq mikhuypa pruebaypi mana allinta llank’arkanku, imaraykuchus sapan t’antankuta mikhuyman akllarkanku, hanaq pacha t’antataqa mana. Iskay kaq pruebaypipas pantarkanku, chaypiqa Diosman hatunchayta ruwanankupaq karqa paypa kasqanman rikch’akuyninta rikuchispa; ichaqa chaymantaqa sapan p’achankuta churakuyta akllarkanku. Kimsa kaq litmus pruebaypipas pantarkanku, imaraykuchus bestiapa sutinta (kasqanta) rikuchirkanku, Cristopa sutinta (kasqanta) qonqayman saqespa. Nimrodpa Babilonia nisqapa ñawpaq rimariyninpi llaqtata (estado), hinaspa torreta (iglesia) sayachisqan yuyayninqa karqa, pay kikinta sutiyuq ruwanampaq.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Hinaspataqmi: Hamuychik, huktam llaqtata hinaspa torreta ruwasun, puntan hanaq pacha kama chayananpaq; hinaspa sutinchikta ruwasun, ama llapa kay pachapi ch’iqiykuchisqa kananchikpaq. Génesis 11:4.
Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.
Sut’iqaqaqa kayninpaq unanchaqmi, hinaspapas qanchisniyoqmanta kashaq pusqayuq uywapa proféticayninqa Iglesiapa (torre) Estadopawan (llaqta) huñusqanmanta iskay sapa kayninmi. Qhipa p’unchaykunapa sasachakuyninpi runakuna iskay clasekunaman rakikunkaku.
“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.
“Iskaylla clasenllam kananman. Sapa huk partellapas sut’inchasqa kasqa kachkan, kawsaq Diospa sellonwan, icha uywapa señalanwan utaq paypa rikch’ayninpa señalanwan. Adánpa sapa churinpas, ususinpas akllan Cristota utaq Barrabasta paypa pushaqnin hina. Hinaspa llapa mana kasukuywan sayaqkunaqa Satanaspa yana unanchan urapi sayachkanku, hinaspa Cristota qhespichispa, pisipas mana yupaychaspa trataq kasqankumanta tumpasqa kachkanku. Paykunaqa yuyaychasqa munaywan kawsayniyoq, hatun k’anchayniyoq Señorta chakatanapi yapamanta chakatashqankumanta tumpasqa kachkanku.” Review and Herald, January 30, 1900.
One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”
Huknin p’aqokunaqa animalpa rikch’ayninta reqsinankupaqmi kanqa, huknin p’aqokunaqataq Cristopa rikch’ayninta reqsinankupaqmi kanqa. Hukninqa Cristopa kasarakuy p’achanta churakusqa kanqa, huknin p’aqokunaqataq “kikin p’achankuta” churakusqa kanqaku. Huknin p’aqokunaqa hanaq pachapi mikhunata mikhunkuqmi kanqaku, hukninqa “kikin t’antankuta” mikhunkuqmi kanqaku. Chay p’aqokunaqa, kikin t’antankuta mikhuspa, kikin p’achankutapas waqaychaspa qhiparikuqkuna, kinsañiqin angelpa siminwan waqyapusqa “achkakuna” kasqankuta reqsichinku, paykunataq qaylla hamuq domingo kamachiypi urmachisqa “achkakuna” kanku. Domingo kamachiypa sasachakuyninpi, paykunaq rurayninkuna rikuchisqa kaptin, chinkachisqa kasqankumanta kutichisqa kayta maskasqankuqa llulla suyaymi: Roma llumpaqa sutinta chaskispankuqa, chayta ruwaspa “p’enqayninkuta” apachinqa nispa.
At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.
Chay p’unchaypi, akllasqa pisilla runakuna hoqarisqa kanku pachak tawa chunka tawa waranqa runakunapa unanchaqnin hina, hinaspataq chusku chunka hukniyuq versículopi huk huñu runakuna kanku, chaykunaqa llullaqh ñawpaq chinchay suyuq apupu makinmanta “lluqsinku”. Hebreo simi, chusku chunka hukniyuq versículopi “lluqsin” nisqaman tikrasqa, ninmi lluqsiyta llusk’akuy hina; chay sut’inchayqa yuyachin unu ukupi huk jabón barra hap’iyta, hinaspa jabonpa llusk’a kayninrayku makinmanta llusp’iykusqanta. Chay simipa aswan hatun ima kaynin, hebreo simipi llamk’achisqa kaptin, kaymi: ima lluqsiqpas, chayqa ñawpaqta, manaraq lluqsishaqtin, chaymanta lluqsimusqanpa kamachisqan ukupi kasharqan.
In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.
Chunka tawa chunka hukniyuq versículopi, dragón, bestia, hinaspa llulla profeta nisqakunapa kimsa-kutin huñuynin hunt’akun.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Estados Unidos llaqtapi protestantekunaqa ñawpaqpi kanqaku makinkuta mast’arispa chay hatun t’aqapi chimpanman, Espiritualismoq makinta jap’inankupaq; ukhallatataqmi chay ukhu wayq’uman chayarispanku Romanoq atiyninwan makinkuta hap’inasqaku; hinaspan kay kimsa kuti huñusqa kawsaypa kallpan uranpi, kay suyuqa Romapa sarunpi purinqa, yuyay-sonqopa derechunkunata saruch’aspa.” The Great Controversy, 588.
When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.
Huk Estados Unidos nacionkuna huñunakuyninwan, Naciones Unidaswan, hinallataq papadowan Domingo kamachipi makinkuta hap’iqtin, huk runakuna ayllu kan, paykunaqa ñawpaqta papadowpa makinpi karqanku, hinaspan chaymanta “lluqsinku” llulla norte reyniyoqpa makinmanta. Chay runakunaqa ñawpaqta papal atiyniyoqpa hap’isqanpi karqanku. Chay runakunaqa Herodespa p’unchaynin raymipi Juan Bautistawanmi rikuchisqa kanku, payqa chaypachaqa Roma carcelkunapi watasqa karqa, wañuyman utaq qispichikuyman suyaspa. Chay runakuna claseqa, papadowpa watasqa kayninmanta Domingo kamachipi lluqsiqkunaqa, kimsa ayllukunawanmi rikuchisqa kanku, chayraykutaq kunan pacha Babiloniaq kimsa-rikchaq ruwasqa kayninta unanchanku.
At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.
Chay pachallapi, Apocalipsis chunka pusaqniyuq rakhuqpa iskay kaq rimayninqa chay runakunata waqyaykun Babiloniamanta lloqsispa ayqekunankupaq, paypa juicioykunamanta ama rakinakuykuspa, chaykuna qallariytaña kaptin. Chay iskay kaq rimayqa Cristoq rimayninmi, ichaqa pachak tawa chunka tawa waranqa runakunaq rimayninta sut’inchan, paykunaqa chay pacha kinsa kaq angelpa willakuyninta hatun qapariyniyuqwan willakushankuta. Maykankunachus makimanta qispinkunku (makinqa kasukuypa unanchaqninmi), chaykunaqa llullaq kaq norte llaqtapa reyninpa makimantam qispinkunku, chaymantaq cheqaq kaq norte llaqtapa reyninpa makinta tarinkunku.
At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.
Karmel urqupi Baalpa profetankuna wañuchisqa karqanku, chay qari llulla dios hina paykuna sut’inchasqankupi Estadota rikuchinku, Ashtarotpa profetankunataq Iglesiata rikuchinku. Elíasqa Baalpa profetankunata wañuchirqa, chaynaqa soqta kaq qhapaq kamachiypa tukukuyninta reqsichispa, ichaqa apostata protestantismopa religionnin, Saloméwan rikuchisqa kaspa, manaraqmi chinkachisqa karqan. Saloméqa, Apostata Protestantismo, Salomé hina, Herodesta umallin, chay chunka reykunataq acuerdopi yaykunku Iglesiawan Estadowan hukllachasqa kawsayman pusaq kaq umalliqwan kuska, mayqinchus qanchis umalliqkunamanta karqan. Saloméqa chaymi, mayqintachus ayllumasinta mana allin munaywan munasqan Herodes sonqonpi munapayan.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.
Ichaqa niykichismani: Pipas warmita qhawaspa munapaywan munakunman chayqa, sonqonpiña paywan wachuq kachkan. Mateo 5:28.
Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.
Herodespa sonqonpi aychankuna qhuchichasqa munaynin, sonqollanpim aychankuta huñurqan, chayraykum Salomewan hukllañasqa karqan.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Chayrayku, qhariqa taytanta mamanta saqespa warminwan hukllachasqa kanqa; paykunataq huk aychalla kanqaku. Génesis 2:24.
At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.
Herodespa p’unchayninrayku rurasqa fiestapi, Herodeswan Salomewan hukllachasqa karqanku, hinaspa Herodes, Ajabwan rikch’achisqa kasqanrayku, chay chunka reykunapa umanmi, norte llaqtapa reino nisqapi. Mana unaypi hamuq domingo kamachiychaypi, kay pacha allpa animalpa soqta kaq reino tukukunqa, waqrankuna, ñawpaqta huk waqra tukuspa Iglesiapa hinallataq Estadopa waqrankunawan hukllayta rikuchiq (animalpa lantin), Elíaspa wañuchisqanwan. Chaymantataq Salomeqa Herodesta musphayman urmachin, paywan huklla tukuspa, payta yuyaychachin mamanman kusananpaq reinoyninpa kuskanta (llapan pachapi mast’arikusqa Estado). Chay hinaqa Salomeqa Ajabta hinallataq chunka ayllunkunata kamachiyta jap’isqaña, imaraykuchus chunka reykunaqa llapanku huk yuyayllapi acuerdopi kanku.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.
Qan rikurakunayki chunka waqranakari chunka reykunam, manaraqmi kamachikuyta chaskirqankuchu; ichaqa uywawan kuska huk horasllañam reykuna hina atiyta chaskinqaku. Paykunari huk yuyayllayuqmi kanku, hinaspan atinkuta kallpankutawan uywaman qunqaku. Apocalipsis 17:12, 13.
The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.
Chay animalmanmi qhawarmin tiyasqanman paykuna atiyninkuta, kallpankutapas qunku. Chay animalqa unanchaman rikch’akun, chay unanchaqa Iglesiatawan Estadotawan huñusqa kasqanta, warmiwan (Iglesiawan) chay tinkuyta kamachisqanpi, imaraykuchus chayqa huk Latin kasarakuymi, maypichus sutiqa warmipa sutin kasqan, hinallataq maypichus warmi qharita kamachin, cheqaq kasarakuy tinkuyta contra rebelakuspa.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.
Warmiymanmi nirqan: Anchatam mirachisqaykiwan, wawaykichikuykiwanpas yapaykusaq; llakiypim wawakunata qespichinki; munayniykita qharikiymanmi kachkanqa, paytaq qampaq apun kanqa. Génesis 3:16.
The ten kings are of one mind, and one heart.
Chunka kurakkunaqa huk yuyayniyuq, huk sunquyuqmi kanku.
“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.
“Apocalipsis 17:13–14 nisqaqa citesqa. ‘Kaykunaqa huk yuyayllam kanku.’ Kanqa llapa kay pachapi huk huñunakuy watay, huk hatun sintonía, Satanaspa atiyninkunapa huk confederación. ‘Hinaspan atiyninkuta kallpankutawan uywakunaman qonqaku.’ Chhaynatan rikuchikun kikin munaychakusqa, ñak’arichiq atiyniy, religiónpa libre kayninpa contran, Diosman yupaychayta concienciaq kamachikuyninman hina ruray libre kayninpa contran, imaynachus papadoqa rikuchirqan, ñawpaq pachakunapi Romanismopa ritosninkunaman ceremoniasninkunaman mana kasukuyta atirqanku chaykunata qatiykacharqan.”
“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.
“Qhipa p’unchaykunapi maqanakuy rurasqa kananpaqpi, Diospa llaqtanpa contranpi huñusqa kanqaku llapa mana allin atiyniyuqkuna, Jehovápa leyninman kasukunamanta kutirirqanku chaykuna. Kay maqanakuypi tawañiqin kamachiypa Samana p’unchayninmi hatun tapukuypi kaq kanqa; imaraykuchus Samana p’unchaymanta kamachiyllapim hatun Ley Quraqnin kikinta reqsichikun hanaq pachakunatawan kay pachatawan Ruraq kasqanta.” The Seventh-day Adventist Bible Commentary, 983.
The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.
Chunka qhapaqkuna, paykunapa umalliqnin Acab, icha Herodes kasqan, Herodíaspa ususin Salomépa muskhachisqanmi kanku. Naciones Unidas, domingo ley pi Saloméwan muskhachisqa, apostata protestantismopa llulla religionninwan, hinaspataq ñawpaqta Bibliapa profecianpi soqta qhapaq suyukuna kasqan, chunka qhapaqkunapa suyunta kamachiyta hap’in, paykuna llapallankutaq kuska yuyaywan katolikismopa religionninman kuskan suyunmanta kuska t’aqtata qunaykupaqmi rimanakunku. Kay llapaq yuyayniyuq rimanakuyta ruranku, imaraykuchus llapa qhapaqkuna Salomépa muskhachiq tusuyninwanmi muskhachisqa karqanku. Paykuna acuerdota ruwanku hukllachasqa kallpankuta churaykupaq Juan Bautista nisqawan rikuchisqa runakunata wañuchiy llamk’anaman.
The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.
Uywa (Naciones Unidas) nisqaqa huk ñawpaq reywan kamachisqa kachkan (Jezabelpa ususinwan). Jezabelqa ususinta kamachirqan Herodeswan huk reykunawanpas waqan chinkasqa, aycha huchallikuq hinallataq ayllu ukhupi huchallikuq t’inkiyta qallarinanpaq, payqa qaranakunaq mamanmi. Payqa kikin ususinpa mich’uqninmi. Herodes, Acab, hinallataq Naciones Unidasqa llulla profetawan pantachisqa karqanku, chayqa Estados Unidos nisqami. Estados Unidosqa soqta kaq qhapaq suyu kayninta saqen, Baalpa profetankuna wañuchisqa kaptin; chaymanta Ashtarotpa profetankuna (Salomé) chaylla qanchis kaq qhapaq suyupa kamachiq atiyta hap’inku, imaraykuchus kay pachapi iskayninta rurayta kutichin, imatachus chayraq Estados Unidospi rurapusqanta.
The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.
Uywaqaqa warmi qhariwan churinwan tinkisqa reykunam, hinaspa uywaqaqa warmiqa uywapa hawanpi kamachiq warmim. Jesusqa huk imapa tukukuyninta, qallariyninwanmi rikuchin. Imaynatachus Apocalipsis chunka qanchisniyuq capítulo nisqapi pusaq qhapaq suyukunapa rikuchisqanqa Daniel iskayniyuq capítulo nisqapi pusaq qhapaq suyukunata kicharisqa, chay hinallataq uywawan uywapa hawanpi siqaq warmiwan rikuchisqanqa huk profétic cheqaq kayta kicharin, ñawpaq kaq qhepa kaqta rikuchisqanman hina sayasqa.
Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.
Apocalipsis capítulo diecisieteqa Biblia qelqaypi profecía nisqapi reinosmanta qhepa kaq rimaymi; chayrayku Daniel capítulo iskay, Biblia qelqaypi profecía nisqapi reinosmanta ñawpaq kaq rimay kasqanrayku, profética necesidadwan pusaq reinosniyuqta reqsisqa kanan, mayqen pusaq kaq reinoqa qanchisniyoqmanta kasqa. Chay hinallataq, capítulo diecisietepi warmipa, paypa montasqan bestiapa ima juicioyninkuqa, 1798 watapi prostituta warmipa ñawpaq juicioyninpi reqsichisqa kanan.
The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.
Ángelqa Juanta willarqan chunka qanchisniyuq kapitulu qallariyninpi, hatun qhachatawan paypa patanpi sillakusqa bestiata juzgayninta qhawachisqayta. Ñawpaq kutipi qhacha juzgasqa kasqanta allinta entiendisqa kachkan 1798 watapi, papado wañuypaq nanayniyuq ch’akiyta chaskisqanman hina, tukukuypa pacha chayamurqan. Ichaqa maypachachus “tukukuypa pacha” profetiku historiapi rikuchisqa kachkan, chaypachaqa iskay señalakuna runakunawan unanchasqa kan. Aaronpa paqarisqanpas, wawqin Moisespa paqarisqanpas, chay historiapi tukukuypa pacha karqan. Chay iskay señalakunaqa Juan Bautistapa paqarisqanta rikch’achirqan, chaymanta suqta killakuna qhipaman ayllumasin Jesuspa paqarisqantapas; chayhinataq chay historiapa tukukuypa pachanta señalachirqan. Qanchis chunka watayuq prisionmanta tukukuyninpi, mayqanmi 1798 watapi tukukuypa pachata rikch’achin, Dariowan sobrino Cirowanmi tukukuypa pachapa iskay señalankuna kanku. Iskayninku kuskaqa Reaganwan ñawpaq Bushwanmi rikch’achinku, 1989 watapi tukukuypa pachapi.
1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.
1798 watapi tukukuypa pacha karqa, maypichus Daniel qillqapi libro kichasqa karqa Millerita historiapi, chaymi reqsisqa karqa catolicismopa uywa-mallkipa político elementonpa profético wañusqanta. Napoleónpa generalnin Berthierqa chiqanta yaykurqan Vaticano-man, papata hap’irqan hinaspa tukuchirqan catolicismopa uywa-mallkipa autoridad políticanta. Huk watata qhipaman, 1799 watapi, warmi chay uywa-mallkita siglosninpi llasaq purichirqan, papa nisqawan rikuchisqa, prisionpi wañurqan. Qharqacha warmipa taripayninqa, nacionkunata kamachinankupaq llamk’achisqan uywa-mallkipas taripaynintam hap’in. Apocalipsis qillqapa chunka qanchisniyuq kapituluyninqa reqsichin iskayninta: uywa-mallkipa taripayninta, hinallataq uywa-mallki hawapi kamachiq hinaspa payman sillakusqa qharqacha warmipaq taripaynintapas.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
Kay pachaqaqa phuyuwan, awqanakuywan, ch’aqwaywan hunt’asqa kachkan. Ichaqa huk umalliqpa uranpi—papal kallpapa uranpi—runakuna huñunakuspa Diosman sayanqaku, paypa testigonkuna personapi. Testimonies, volume 7, 182.
The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.
Pusaj umalliq umanqa, qanchispa kaqmi, papal atiyniyoqmi, chunka reykunamanta ruwasqa uywata mandan, chay chunka reykunataqa uywapi sillakusqa warmi qapariqpa ususinmi kamachin. Pusaj suyupa imayna kaqnin, chayqa qanchispa kaqmi, rikuchikunqa pusaj kaq, qhepa p'unchay presidentepi, payqa qanchis presidentekunamanta kaqmi, Estados Unidos ukhupi uywapa lanti ruwakuspa. Republicanispa hina Protestantismopa hina sapaqchasqa waqrankunapa huñusqanqa huk “uma”niyoq kanan, chay uywapa lanti patapi kamachiq; chay kamachiqtaq mana ima hinaqa llumpay hatun diktador kanqa.
We will continue this study in the next article.
Kay qatiqayta qillqasqapi kay yachakuyta astawan qatiqasun.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Asafpa takiynin, utaq salmun. Ama upallaychu, Dios; ama ch’inyaychu, ama samaraychu, Dios. Qhawariy, awqaykikuna qapariytam hatarichinku; cheqnikuqnikikunaqa umankutam oqarichinku. Llaqtaykipa contranman sallqaq yuyaywanmi rimarqanku, pakasqa runaykikunapa contranmanmi yuyaymanakunku. Nirqankum: “Hamuychik, llaqtap kasqankumanta tukurusun, amaña Israelpa sutinqa yuyariyninpi kachunchu”, nispa. Huk sunqulla, huk yuyaylla tantanakuspa yuyaychakurqanku; qanpa contraykipi huñunakusqa kanku: Edompa toldonkuna, Ismael runakuna; Moab, Hagar runakuna; Gebal, Amón, Amalec; Filistea runakuna Tiro llaqtapi tiyakuqkunawan; Asurpas paykunawanmi hukllachasqa kan; Lotpa churinkunatapas yanaparqanku. Selah. Salmos 83:1–8.