Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Daniel qillqap chunka hukniyuq qhapaqpi tawa chunka versículonqa p’unchaykuna tukukuypi 1798 watapi qallarin, chaypi uray suyuq reyninmi hanaq suyuq reyman wañuy k’irisqan chaskin. Chay historiataqa 246 ñawpaq Cristomanta watapi Ptolomeo hanaq suyuq qhapaqsuyuman kutichiywan rikuchirqan, hinallataq 1798 watapi Napoleónpa Francia nacionnin papa-ta prisionerman apasqanwanpas. Uray suyuq reynin versículo isqonpi Egiptoman kutimusqan qhipaman, chaymanta versículo chunkaqa sut’ita reqsichin hanaq suyuq reynin uray suyuq reypaq contra-atake-ta hatarichinanpaq.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Chayqa hina, uray llaqtapaq reyqa kamachikuyninman hamunqa, hinaspa kikin llaqtanman kutipunqa. Ichaqa churinkunaqa hatarichisqa kanqaku, achka hatun kallpayuq soldadokunata tantachinqaku; huknintaq cheqaqtapuni hamuspa, lluqsimuspa, pasapunqa; chaymantaq kutimunqa, hinaspa yapamanta hatarichisqa kaspa, sinchi wasin kama chayanqa. Daniel 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Manaraqmi Uriah Smithpa rimariyninta chay chunka kaq versículopi hunt’asqa historiapaqqa, qhawarisun “llump’aykuspa, hinaspa pasaykuspa” nisqa rimayta. Chay hebreo rimay, kay hina t’ikrasqa kaq, tawa chunka kaq versículopipas “llump’aykuspa hinaspa hawanta pasaspa” nisqallataq t’ikrasqa kachkan. Qallariy hebreo simipiqa kikillan rimaymi. Qelqasqa Escrituraspiqa huk kutillam tarikun.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Payqa Judá suyunta pasaránqa; lloqsinmanmi, hinaspa wichqarispa purinqa, kunankama kunkan cama chayanqa; raphrankunapa mast’ariyninqa hallp’aykikta hunt’achinqa, ¡Immanuel! Isaías 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Daniel qillqapi chunka hukniyuq kapitulumanta, chunka versikulopi chaymanta tawa chunka versikulopipas, hinaspataq Isaias qillqapi pusaqniyuq kapitulumanta pusaq versikulopipas, kikillan hebreo rimayqa kimsa huknirayman tikrasqa kashan, ichaqa llapallankupas kikin ninata reqsichinku. Chay rimaypa qhipa simin, hebreo simi “abar” nisqaqa, chunka versikulopi “pasar a través” hina reqsichisqa kashan, tawa chunka versikulopitaq “pasar por encima” hina, hinaspataq Isaiaspitaq “ir por encima” hina. Kay kimsa willakuypi ninanqa esensialmente kikinmi, ichaqa Isaiaspitaq chay referencias ukhupi huk profético t’inkiypas kanmi.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Isaías qillqasqan chay versículoqa hunt’akapunmi Asiria suyupa reynin Judáta atipaspa Jerusalénman chayariptin, ichaqa llaqtata kikintaqa hayk’aqpas mana atiparqanchu. “Kunkakama” wicharirqan, ichaqa “umata”qa mana hayk’aqpas atiparqanchu. Chaylla kikin profecíapi, Isaíasqa profétik simbuluta qhawachin ima ninanpaqchus “uma” nisqaqa, hinaspataq sut’inchan “uma” nisqaqa suyupa umalliqnin llaqta kasqanta, hinaspataq suyupa reyninpas “uma” kasqanta. Iskay testigokunatan qun chay profétik cheqaq kaymanta: umaqa reymi, hinaspa suyum, nispa; chaymantaq pakasqa hina reqsichin, profecíata yachaq runa kay cheqaq kayta mana chaskispan, mana entiendespanqa, mana sayachisqa kanqachu. Chay pakasqa versículoqa chaylla kikin profecíamantan, maypichus reqsichin hanaq lawpa reynin phawaykuspa hinaspa pasaykunanta, ichaqa “kunkakama”lla.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria suyupa umanqa Damasco llaqtam; Damasco suyupa umanqa Rezínmi; soqta chunka phisqa watakunamanta ukhupeqa Efraínqa pakisqa kanqa, mana runa llaqtachu kananpaq. Efraín suyupa umanqa Samaria llaqtam; Samaria suyupa umanqa Remalíaspa churinmi. Mana creenkichikchu chayqa, cheqaqtapunin mana takyachisqa kanqankichikchu. Isaías 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
Nación Siriaq “uman” karqan capital llaqtan “Damasco”mi, hinaspa “Damasco”q “uman” karqan “Rezín”, Siriaq reynin. Chay hinaqa, Nación Efraínq “uman”pas capital llaqtan “Samaria”mi karqan, hinaspa “Samaria”q “uman” karqan “Remalíaspa churin” (Peka), Samariaq reynin. Chay kikin profecíapi, qatiq capitulopi, versículo pusajniyninpi, Asiriaq rey Sennacherib Jerusalenta muyurqan, hinaspa versículo pusajniyninpi sut’inchan Jerusalén muyurisqanqa kunka kama chayamuyta.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Qanchisniyuq pusaqniyuq versículokunaqa, iskay testigokunapa patanpi churaspanku, “uma” nisqa profétic t’iksisqa señalta rikhuchin, chaymi reytapas hinallataq reypa nacionninpa hatun llaqtantapas sut’inchan; chayqa soqta chunka phisqayuq watakunaq profecíanmi, maymantachus qallarin iskaynin profecíakuna, iskay waranqa phisqa pachak iskay chunka watayuq, Israelpa norte kaq reinomanta hinaspa sur kaq reinomantapas contra nisqa. Chayrayku, ancha sasa versículon, imaraykuchus Danielpa chunka hukniyuq kapítulonpa chunka versículonwan, hinaspa tawa chunka versículonwanpas tinkisqa kashan; chay iskayninkupas norte kaq reypa sur kaq reyta maqanakusqanta sut’inchanku, hinallataq Sennaquerib, norte kaq rey hina, Judáta atacasqanman rikch’akuq, paymi sur kaq rey karqan, Isaíaspa pusaq kapítulonpa pusaq versículonpi.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Kay llaveta kay chay hanaq suyupi uray suyupi reykunapa kay tinkuykunata huñunaykuqa “uma”mi, hinaspa “lloqsispan lluqsimuspa pasay” nisqapuni. Chunka hukniyuq qhapaqpa chunka kaq versículopi, hanaq suyu rey uray suyu reyman kutichispa maqanakun, chay maqanakuyta atipanmi; ichaqa “uma”ta saqenmi, imaraykuchus payqa “hamun, lloqsin, hinaspa pasan” uray suyu reypa “sinqa sinchi wasinman” “kama”. Chay chunka kaq versículopi willasqa historiataqa hanaq suyu reypa uray suyu reyman atipayninmi rikuchin; ichaqa mana Egiptoman yaykunchu (sinchi wasiman), llaqta umaman—“umaman”qa.
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Chay llaqtapi qhapaq rey ñawpaqta hanaq llaqtapi qhapaq reyta atirqan qanchisniyuq pusaqniyuq versiculokunapi, payqa “hanaq llaqtapi qhapaq reypa pukyuta haykurqan, hinaspa” “atiparqan hinaspa” “prisionerokunata apakapurqan” kutichispa “Egiptoman.” Hanaq llaqtapi qhapaq reypa kutichiy atipakuyninpiqa, mana Egiptoman haykurqanchu; chay hina rikuchispa 1989 watapi Unión Soviética chinkachisqa kaptin, Rusia, capitalnin—uman—sayasqa saqisqa karqan. “Mana creewaqkunaqa, cheqaqtapuni mana takyasqa kankichikchu.” Rusia kikinmi, chunka hukniyuq chunka iskayniyuq versiculokunapi uray llaqtapi qhapaq rey hina rikuchisqa, tinkuy pampapa maqanakuyta atipan; ñawpaq pachaqqa chayqa Rafiay karqan, kunan p’unchaytaq Ucrania.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
“‘VERSO 10. Ichaqa churinkunaqa hatarichisqa kanqaku, hinaspa achka hatun kallpayuq soldadokunata huñunqaku: hinaspa hukninqa cheqaqtapuni hamunqa, llimp’ispa pasapunqa: chaymanta kutimunqa, hinaspa yapamanta hatarichisqa kanqa, chaymanta sinchi pukllanan kama.’”
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Kay versículupa ñawpaq kaq rakin rimarin churikunamanta, askha rimaypi; qhipa kaq rakintaq hukmanta, sapalla rimaypi. Seleuco Calínicopa churinkuna karqanku Seleuco Cerauno hinaspa Antioco Magno. Kay iskayninku tukuy kallpankuwan yaykurqanku taytankupa hinaspa llaqtankupa causanta chaninchayman hinaspa chaninmanta kutichinaman. Kaykunamanta kuraq kaq, Seleuco, ñawpaqtaqh tronoman yaykurqan. Hatun achka runakunata huñurqan taytankupa kamachikuyninkunata kutichimunanpaq; ichaqa pisi kallpayuq, manchakuq sonqoyuq kamachiq kasqanrayku, cuerpopipas hinaspa qollqepas pisi kaq, qolqemanta pisiqchasqa, ejercitonnta kasukuypi sayachiyta mana atisqanrayku, iskay generalninkunaq venenowan wañuchisqa karqan mana yupaychasqa iskay utaq kimsa watayuq reynon qhipaman. Aswan atiniyuq wawqen, Antioco Magno, chaymantataq rey nisqa willasqa karqan; paymi ejercitota hap’ispa, Seleuciata kutichimuspa Siriata waqmanta tarirqan, wakin cheqakunata rimay acuerdowan kamachispa, wakintataq maqanakuy kallpawan. Chaymanta huk samayllaña karqan, maypichus iskaynin ladokuna hawkayaymanta rimanakurqanku, ichaqa maqanakuyta wakichispa; chay qhipamantataq Antioco kutimuspam Nicolas sutiyuq Egipto generalta maqanakuypi atiparqan, hinaspa Egipto kikinta yaykuyta yuyarqan. Kaypin kashan chay ‘huk’, cheqaqtapuni llump’aykuspa pasananpaq kaq.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Unión Soviética nisqa llapanpaq urmaynin 1989 watapiqa, “tukukuy pacha” nisqata señalan, chay versículopi iskay churinkunataq Reaganwan Bush ñawpaq kaqpa iskay waymarkninkunatan sut’inchanku. “Tukukuy pacha” 1798 watamanta, maypichus Daniel chunka hukniyuq t’aqapi tawa chunka versículom qallarin, Roma llaqtaq warmi q’aranqa qonqasqa karqan; payqa Jezabel hina, Samaria llaqtapi qhipapi saqisqa kachkan, chaykamataq qosan Acabqa Elíaswan Carmelo urqupi rimarin. Pakasqa kasqanpi karqan, ichaqa pakallamanta tukuy imatapas kuyuchiq, I Guerra Mundialpi hinallataq II Guerra Mundialpipas hina. Qosanmi paypa rantin soldado maqin, uray kaq reyniyoqpa contranpi. 1989 watapi kutichisqanpitaq, payqa, norte reyniyoq hina, carretakunata, barcokunata, caballopi puriq runakunatapas apamurqan.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Tukukuypi p’unchaykunaq p’unchayninpiqa uraymanta qhapaq kamachiqmi payta maqanakuyta qallarinqa; hinaspan hanaqmanta qhapaq kamachiqqa muyu wayra hina paypa contranman hamunqa, carrokunawan, caballopi sillarkunaq soldadonkuna wan, achka barcokunawan; hinaspan llaqtakunaman haykunqa, llumpay hunt’aspa ichaqa pasapakunqa. Daniel 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Paypa kutichasqa rantiyqa “barcokunawanmi” rikuchisqa, chayqa qullqi-atiy kasqanmi; hinallataq “carretakunawan caballoq runakunawan”pas, chayqa sinchi awqanakuy atiy kasqanmi. Awqanakuy atiywan qullqi-atiywanqa iskayninmi Estados Unidos nisqapa qhipa p’unchaykunapa profeciakunapi profetisqa k’askakuna, imaraykuchus Estados Unidosqa Jezabelman mana kumuyta munakkuqkunata rantinankumanta hinaspa rantichinankumantapas hark’anqa; chaymantaq, Jezabelpa kamachiy unanchanta manaraq chaskiptinkupas, wañuchisqañam kanqaku. Estados Unidospa qullqi-atyninwan awqanakuy kallpanwanmi, papadowan huñunakuspa llamk’achisqa, 1989 watapi Unión Soviética nisqapa t’aqanakunanta apamurqa, ichaqa Rusiaqa sayasqallam saqisqa karqa.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Daniel qhelqayna chunka hukniyuq t’aqapi chunka kaq qillqapi hunt’akusqa willakuyqa yapamantan rikurimun tawa chunka kaq qillqapa iskay kaq rak’inpa willakuyñinpi, chaymi 1989 watapi pacha tukukuypa tiempo nisqata reqsichin. Soqta kaqmanta isqon kaqkama qillqakunaqa chay pacha tukukuyman pusasqa willakuyta rikuchin, chaytaq tawa chunka kaq qillqapa ñawpaq kaq rak’inpi reqsichisqa kachkan. Daniel qhelqayna chunka hukniyuq t’aqapi pichqa kaqmanta chunka kaqkama qillqakunaqa allin hinata, hinaspa hunt’asqa hinata, Daniel chunka hukniyuqpa tawa chunka kaq qillqapa willakuyñinta rikuchin; Sister White nisqanman hina qillqasqanta yuyarispa: “Danielpa chunka hukniyuqpi ña hunt’akusqa askha willakuykunam yapamanta hunt’akumqa.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Daniel chunka huk ñiqinmanta tawa ñiqinkama oncepi, Cirota reqsichin, iskay waqrayuq llaqtapa iskay kaq rey-ninta, tukukuypa pachapi, qhipa p’unchaykunapi. Qhipa p’unchaykunapi “tukukuypa pacha” karqa 1989 watapi, hinaspa iskay kaq presidenti, Ciro nisqawan rikch’achisqa, huk willakuy ñawpaq rimaypa qatiqninmanta sayachin, chaymanta profecíata yachaq runa yupayta atin 1989 qhipaman suqta kaq presidentikama, paymi aswan qhapaq presidenti kanman, hinaspa sayarichinqa (rikch’arichinqa) dragonpa atiykunata globalista nisqakunapa, kay pachapi globalistakuna kaptinku, utaq Estados Unidos llaqtapi kaptinku. Chay profetisqa willakuyqa chaymantataq Bibliapa profecíanpi qanchis kaq reino-man p’anqaykun, Naciones Unidaspa chunka reykunaman, hinaspa reqsichin hatun ñawpaq hinaspa huk ñiqin rey-ninta, Alejandro el Grande nisqawan rikch’achisqata (“Qharikunapa Awqaqnin” niqta), hinallataq reino-npa tukupayninta, maypachachus Islampa tawa wayrakuna runapa ensayo pacha tukukuyninpi lliwta kacharisqa kanqa.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Chaymanta, phisqa qanchisniyuq t’aqakuna qhawaykuchkan hinaspa willakunchkan chay pachaq historianta, papa kay kamachiyta 538 watapi tiyana kamachina patapi sayachisqa kananmanta ñawpaqta. Ñawpaqtaqa, norte llaqtapa reyninman tukunanpaq atiyniyuqqa kimsa allpapi hark’asqakunata atipanan karqan, Seleuco hina, paymi chaymanta qhipaman norte llaqtapa reyninman sayachisqa karqan. Chaymanta qhipaqa kimsa wata chawpinwan kuska tiempota, chayqa kinsa chunka phisqa chiqap watakunawan rikuchisqa hina, norte llaqtapa reynin kamachirqan, uray llaqtapa reynin paypa pukllananman yaykuspa prësu hap’inankama; chaypi qhipaman Egiptopi wañurqan kawallumanta urmaykuspa. Chay hinaqa, chay t’aqakunaqa reqsichin chay historiata, pacha tukukuy tiempopi 1798 watapi tukukuqta.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Chunkay chunka 1989 watapi tukukuypa pacha historiata sut’inchan, hinaspa chunka pichqaymanta chunka isqunniyuq chunkaqkama kaq chunkakunawan kuskaqa, paykunaqa tawa chunkaq chunkapa historianta rikuchinku, imaynachus kimsa chunkaq chunkamanta suqta chunka suqtayuq chunkakama kaq historiapas. Chayrayku, huk chunkamanta chunka chunkakama, siq’imanta siq’iman hina, iskay profetiku siq’ikuna kanku. Ñawpaq kaqqa suqtañiqin hinaspa qanchisñiqin qhapaq suyukunapa umalliqninkunamanta rimarin, ichaqa suqtañiqin qhapaq suyupa qapaq aswan qhapaq umalliqninwan qanchisñiqin qhapaq suyuwan chawpipi ch’usaq k’iti kan.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Iskay ñiqin siqiqa kimsa hark’akuykunata chinkachisqa willakuyta, Chinchaysuyu qhapaqpa kamachisqan pacha-ta, hinaspataq 1798 watapi pichus chinkachisqa karqan chayta, hinaspa 1989 watakama, hinallataq iskay ñiqin umalliqta, ñawpaq siqipi Ciro nisqawan rikuchisqata, qawachin.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Chunka hukniyuq chaymanta iskayniyuq versículokunaqa kimsa kaq historiapa huk siqinta rikuchin, iskay kaq versículopi qhapaq presidente qhepanpi pasaqta; ichaqa, pacha tukukuypi 1989 watapi Unión Soviética urmaymanta qhepaman huk pacha pasasqanmanta qhepanpi, hinaspa versículo chunka suqtayuqpi rikuchisqa hina Estados Unidos llaqtapi domingo p’unchay kamachiy manaraq chayamushaqtin ñawpaqninpi.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
1989 watana tukukuypa qhepaman historiataqa apasqa kachkan soqta kaq, aswan qhapaq umalliqman, paymi 2016 watapi qallarispa globalistakunata kuyuchin, ñawpaq siq’ipi. Profetiku historiataqa 1989 wataman apasqa kachkan iskay kaq siq’ipi. Rafia Maqanakuynin (“Lindero” nisqa) chunka hukniyuq chaymanta chunka iskayniyuq versículokunapi, ñawpaqta hamun chunka kimsayuq versículomanta; chaypiqa, ñaqa chinkachisqa norte rey kutichin soldadonkunata, chaymantataq atipachin sur reyta, manaraq chunka soqta versículopi domingo kamachiy kananman chayaqtin. Norte reypa rantin atiynin chunka kimsayuq versículopiqa, qhipa kaqmi pusaq presidentekunamanta, paykunaqa 1989 watamanta domingo kamachiy kama reyninku. Chayrayku chunka kimsayuq versículoqa rurasqa kanan tiyan pusaq kaq presidentepa akllakusqanpi utaq chaymanta qhepaman, payqa qanchismantam kachkan. Chunka hukniyuq chaymanta chunka iskayniyuq versículokunaqa qallarin manaraq soqta kaq, aswan qhapaq presidente manaraq chayaqtin, ichaqa ancha hina tukukun chay kikillan presidentepa akllakusqanman manaraq chayaqtin; paymi qanchismantapuni pusaq kaq tukuspa, rantin maqanakuypa kimsay kaq maqanakuyninpi atipaq rikurin, chunka kimsayuqmanta chunka pichqayuq versículokunakama.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Aycha chunka hukniyuq chaymanta chunka iskayniyuq chaymanta uray llaqtapa qhapaq reyninpa kutichiyqa, aycha chunka chaymanta uray llaqtapa qhapaq reyninpa muchuyta chaskisqanman kutichisqami. Aycha chunkaqa 1989 watapi hanaq llaqtapa qhapaq reyninpa atipayninta reqsichin, chay atipaytaqa Estados Unidoswan Vaticanonwan pakasqa huñunakuywanmi apamurqan. Hanaq llaqtapa soldadokunapaq chay atipayqa proxy guerrapa ñawpaq kaq maqanakuy karqan. Ñawpa pachakunapi hunt’asqa literal ruphay maqanakuyqa qhepa p’unchaykunapi proxy guerratam rikch’achirqan; chayrayku aycha chunka hukniyuq chaymanta chunka iskayniyuq chaypi atipayqa uray qhapaq reyninpaq atipay kanqa, proxy guerrakunapa iskay kaq maqanakuypi.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Chunkaq tawa chunka hinaspa phisqa versiculokunapi kinsa maqanakuykuna kan, chaykunataq llapallanta unay pacha literal q’uñi awqanakuykunawan hunt’achirqanku; ichaqa qhepa p’unchaykunapi proxy awqanakuykunapi kinsa maqanakuykunatan rikuchinku. Ñawpaq kaq maqanakuyqa atipasqa karqa uywaqa hinaspa llulla willaqpa pakasqa huñunakusqanwan, dragónpa contranpi, 1989 watapi. Iskay kaq maqanakuyqa, proxy awqanakuykunamanta, atipasqa kanqa uray suyuq reyninpa mana Diospi iñiq dragón atiyninwan, papaq hinaspa paypa proxy soldado ejercitonpa huñunakuyninpa contranpi. Kinsa kaq maqanakuyqa atipasqa kanqa hanaq suyuq reyninpa proxy ejercitonwan, imaynachus chunka kinsa-manta phisqa kama versiculokunapi rikuchisqa kashan hina.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Proféticamente kinsan kimsa ruphaylla hatun mundu awqanakuykuna, kimsa proxy awqanakuykuna, kimsa maqanakuykunamanta rurasqa, hinallataq Islam-pa kimsa llaquykunapa awqanakuynin kashan. Kananmi huk Guerra Civil hinallataq huk Guerra Revolucionariapas kashan. Proxy awqanakuykunapa iskay kaq maqanakuyninqa kunanmi Ucrania llaqtapi ruwakuchkan, “The Borderline”, Raphia nisqawan rikuchisqa hina; chaymi karqan rey del sur nisqapa rey del norte nisqawan tinkusqan frontera, chay pacha versículos once y doce ñawpaq kutipi historiapi hunt’asqa kaptin.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Ukraniapi proxy guerrakunapa iskay kaq maqanakuy apakuchkashan chay pachallapi, Islampa kimsa kaqmanta iskay kaq atacan gloriayuq hallp’amanpas pasashallantaqmi. Kimsa kaq ay kaq ñak’ariypa ñawpaq kaq atacan chayamurqan septiembre 11, 2001 watapi, hinaspataq pachak tawa chunka tawa waranqa runakunapa sellaynin qallariqurqan. Sellay pacha tukukun mana unay hamuq domingo kamachiy Estados Unidos llaqtapi chayamuptinmi, maypachachus kimsa kaq ay kaq ñak’ariypa Islamnin yapamantaq Estados Unidos-ta maqaykunqa. Ñawpaq kaq hinaspa qhepa kaq maqaykunaqa kikinllaña kanku, iskayninkutaq Apocalipsis chunka pusaqniyuq angelpa vozninmanta señalan, chay vozmi kimsa kaq angelpa vozninpas, chaymi qanchis kaq trompetapa waqayninpas, chaymi kimsa kaq ay kaq ñak’ariypas.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Chay ishkay maganakuykunapa chawpinpi, iskay rimaykuna kasqankupi, qanchis kaq trompetapa uyariynin kasqankupi, kinsa kaq llakikuy Islamqa 2023 wata, octubre killapa 7 p’unchawninpi, mana kunan p’unchawpa espirituyninpi k’anchayniyuq llaqtatachu maqaykurqan, aswanpas ñawpaq literal k’anchayniyuq llaqtatan maqaykurqan.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Chay p’unchaykunaq qallarimusqan maqanakuyqa, kunanqa chay kikin chiqallapim pasashan, maypichus Raphia Maqanakuyqa pasasqa, chunka hukniyuq, chunka iskayniyuq versículokunapi nisqankama. Gaza sutiyuq q’itip’aqa ura suyu Judá qhapaq suyuwan Egiptowan tinkuq linderonmi. 7 de octubre de 2023 watapi p’unchayqa, wakin ruedakuna ukhupi huk ruedahinam kashan; chaymi señalakushan hatarikuq kayta, icha hebreo simi alfabitopi chunka kimsayuq kaq qillqata, mayqinchus ñawpaq qhipa qillqakunawan kuska “cheqaq kay” sutiyuq simita rurakun.
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Kinsa ñak’ariypi Islam-pa iskay kaq muchuyninmi sumaq allpaman paqarirqan 2023 watapi octubre killapa 7 p’unchayninpi, chaypas cheqaqpuni ruwarqan maypichus ñawpa Raphia maqanakuy karqan, chunka hukniyuq chhikuq, chunka iskayniyuq chhikuq nisqakunapa hunt’akuyninman hina. Sumaq allpapaq iskay kaq maqanakuyqa, profetapaq allpa-unchuy tinkuchiywan, rantisqa awqanakuypa iskay kaq maqanakuywan t’inkisqa kachkan, imaynatachus Ucrania llaqtapi guerra sut’inchasqa hina.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Sapa siq’imanta siq’iman hina, kunan Ukrainepi (Qichqay suyu) ruwakusqan proxy awqa awqakuykunapa iskay kaq maqanakuyqa, kimsa kaq llaqiypa trumpetaq iskay kaq notanta (7 de octubre de 2023) hap’in, chaymi hunt’akusun pachaq tawa chunka tawa waranqa runakunapa sellasqa kayninkupa qhipa pacha hinapi. Chay sellasqa kay experienciata Danielmi chunka kaq capítulope rikuchin, maypichus “marah” sutiyuq visionta rikun iskay chunka hukniyuq p’unchay llaqikuy pacha qhipaman, chaymi iskay profetakuna ñanpi wañusqa kashaqtin kimsa p’unchay kuskan p’unchay hina. Chay visionqa sut’inchasqa karqan “Diospa llaqtanman qhipa p’unchaykunapi ima hamunanta” nisqapa willakuynin hina.
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Hiddekel mayu rikch’ayninwan sut’inchasqa chiqaqa, sellaq chiqaq kasqanrayku, hunt’asqa rikurin chunka hukniyuqmanta chunka pichqayuq kama versikulokunapa profetiku historiapin. Chayqa tawa chunka versikulopa historiann, 1989 watapi qallarispa, tawa chunka hukniyuq versikulokama hinallataq utqaylla hamuq domingo kamachiykama purin. Chayqa iskay versikulopi soqta kaq, aswan qhapaq umalliqpa historiann, kinsa versikulopi nisqa “Alejandro el Grande” qanchis suyukama chaypi sut’inchasqa hina rikuchisqa.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Historiaqa qallarirqan 2014 watapi, proxy guerraspa iskay kaq maqanakuyninpa qallariyninpi; chaymanta qatiqtaq, aswan qhapaq presidenteqa 2015 watapi kampañanta qallarisqanwan. Chay historiaqa versículo cuarentapi ch’usaq k’itimi, 1989 watamanta versículo cuarenta y unopi domingo ley kama; hinallataqmi versículo iskaypi suqta kaq, aswan qhapaq presidentemanta qanchis kaq reino kama ch’usaq k’iti. Chaymi historiaqa qallariq, Apocalipsis libropa chunka pusaqniyuq kapitulumanta ñawpaq vozninwan, septiembre 11, 2001 watapi; tukukuqtaq iskay kaq vozninwan, Apocalipsispa chunka hukniyuq kapitulumanta hatun allpa kuyuy horapi. Chay historiaqa hinallataq Ezequielpa chunka iskayniyuq kapitulumpi reqsisqa historia pacha, maypichus llapa visión hunt’akunku. Chay pachaqa pachak tawa chunka tawa waranqa sellasqa kayninpa tiemponmi. Diospa llaqtanpa santificakuyninqa Rimasqanwanmi hunt’akuyta tarin.
Sanctify them through thy truth: thy word is truth. John 17:17.
Paykunawanman chaykunata qampa chiqaq kayniykipi: qampa simiykiqa chiqaq kaymi. Juan 17:17.
We will continue this study in the next article.
Kay yachayta qatiqkusunchis hamuq qillqapi.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Kay visiónqa Ezequielman qusqa karqan chay p’unchawkunapi, sonqon phutikuq, llaquy hina hamuq imakunawan hunt’asqa kaptin. Payqa rikuran taytankunap allpanta ch’usaqyachisqa siq’isqa kasqanta. Llaqtan, ñawpaqta runakunawan hunt’a kasqan, manaña pipas tiyashanñachu. Kusikuypa rimayninpas, yupaychay takiypas, manaña uyarisqachu murallankunapi. Profetapas kikillan karqan huk llaqtapi, mana reqsisqa llaqtapi, maypichus mana tukukuq hatun munaychasqa atiyninpas, saqra sinchi millay ñak’ariychaypas, llapanmanta aswan kamachiq hina reinakuran. Runapa ñak’ariy apachisqanmantawan mana allin rurayninmantawan rikuskanta, uyarisqantawan, sonqonta sinchita nanachirqan; chayraykun tutantin p’unchantin ancha waqarqan. Ichaqa Quebar mayu qayllapi ñawpaqninman rikuchisqa almiray señalkuna qhawachirqan llapanman kamachiq atiyniyuq kasqanta, kay pachapi kamachiqkunap atiyninmanta aswan kallpasapa kasqanta. Asiriawan Babiloniap hatunchakuq, millay sunqu monarcankunap patanpi, khuyapayakuq cheqaq Diosmi tiyaykusqa karqan.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Profetaman rikuchisqanman hina, chay rueda-hina sasachakuykunaqa chay hina pantasqa-qillqisqa kasqapi rikurirqan, ichaqa mana tukukuq makin pusayninwan kamachisqa kasharqan. Diospa Espírituyninmi, payman sut’ita rikuchisqa kaspa, kay ruedakunata kuyuchispa hinaspa pusaspa, pantaymanta allin tinkuyta lluqsichirqan; chay hinallataq llapa kay pachapas Paypa kamachiynin uranpi kasharqan. Waranqa waranqa hatunchasqa kaqkunaqa, Paypa simin nisqanlla hina, wakin mana allin runakunapa atiyninta hinaspa imayna kamachikuyta munasqankutapas atipanakuspa, Payman cheqaq kaqkunaman allinta apamunankupaq wakichisqa kasharqanku.”
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
Chay hinallataq, Dios munasqan Juanman hamuq watakunapi iglesiapa historianta kicharinanpaq kashaqtin, Salvadorta llaqtanpaq munakuyninta, qhawakuyninta ima, payman qhawachispa, “Runapa Churinta hina hukta,” mechero-kunapa chawpinta puriqta, qanchis iglesiakunata rikch’achiqta, sut’incharqa. Juanman kay pachapi atiyniyuqkunawan iglesiapa qhipa hatun maqanakuykunata qhawachishaqtinpas, hinallataq cheqaq iñiqkunapa qhipa atipayninta, librakuyninta ima qhawananpaq saqisqa karqa. Payqa rikurqa iglesiata uywawan chay lantisninwanpas wañuywan tukuk conflictopi apamusqata, chay uywata yupaychanankupaq wañuywan manchachisqa kamachiyta. Ichaqa maqanakuyupa qosñinmanta, qapariyninmantapas aswan chayman qhawarispa, payqa rikurqa Sión orqopi Corderowan huk huñunakuyta, uywapa señalninpa rantinpiqa “Taytampa sutin urkunankupi qillqasqa” kaqta. Huktawanpas rikurqa “uywamanta, lantisninmanta, señalninmantapas, sutinpa yupayninmantapas atipayta hap’iqkuna, vidriomanta qochapa patanpi sayaqta, Diospa arpakunata hap’ispa,” Moisespa takiyninta, Corderopaq takiynintawan takisqankuta.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Kay yachachikuykunaqa ñuqanchikpa allinpaqmi kan. Iñiyninchikta Diospi sayachinanchikmi kanan, ñawpaqninchikpim qaylla kachkan runakunapa almasninkuta watukuykama pacha. Cristoqa Olivos Urqupi kashaspan, iskay kutimuyñanpaq manchakuy juicioykunata, ñawpaqta hamunankupaq kasqankuta, willaraykurqan: ‘Guerrakunamanta, guerrakunapa willakuyninkunamantapas uyarinkichikmi.’ ‘Nacionmi nacionpa contranpi hatarinqa, reinutaq reinupa contranpi; muchuypas, onqoykunapas, pachakuykunapas tukuy rikch’aypi kanqa. Tukuy chaykunam llaquykunapa qallariyninlla kanku.’ Kay profeciakunaqa Jerusalén llaqtapa thuñichisqa kasqanpi huk chawpi hunt’akuyta chaskirqanku chaypas, qhipa p’unchaykunamanmi aswan chiqaqta tupanku.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Hatun jatun, chaninchasqa ruwaykunapa punkup patapi sayashanchik. Willakuy hamuq pachaqa utqaymanta hunt’akuchkan. Señorqa punkupiñan kachkan. Manaraq unaymanta ñawpaqninchikpi kicharikunqa llapa kawsakkuqkunapaq sinchi, llakiywan hunt’a tiempo. Ñawpaq p’iqtinchakuykunaqa yapamanta kawsarichisqa kanqaku; musuq p’iqtinchakuykunapas hatarinqaku. Kay pachanchikpi ruwakunanpaq kaq rikch’aykunaqa manaraqmi pipas musquyninpipis yuyarisqachu. Satanásqa runa qillqanakunawan llamk’achkan. Constituciónta tikrayta munaspa, Domingo p’unchawta waqaychanapaq kamachiyta taqichiyta maskhaqkunaqa ima ruraykunaq qhipaman hamunantaqa mana allinta reparankuchu. Huk hatun sasachakuyqa ñañanña ñawpaqninchikpi kachkan.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Chayqa hatun sasachakuy pachapiqa Diospa sirviqninkunaqa manam kikinkupillachu atinikunanku. Isaíasman, Ezequielman, Juanmanpas qusqan rikuchikuyninkupiqa rikunchik imayna sapaq kuska hanaqpacha kay pachapi pasasqan ruwanakunawan t’inkisqa kasqanta, hinallataq may hatun Diospa cuidakusqanta Payman cheqaq kasqankunapaq. Kay pachaqa manam kamachiqniyuqchu kachkan. Jamuq ruwaykunapa nisqankuqa Señorpa makinpin kachkan. Hanaqpachapa Hatun Atipaqninmi nacionkunapa qispiyta, hinallataq Iglesianpa imakunapas, kikinpa makimpi waqaychan.” Testimonies, volumen 5, 752, 753.