The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Qillqasqa perqapi, hinaspa Danielpa Belshazarman riqsichisqan yuyaychasqan, kaymi tukuy qhipa willakuyta rikuchin iskaynin contra: Estados Unidospa apostata Republicano waqra contra, hinaspa apostata Protestante waqra contrapas. Estados Unidospa qallariynin pacha taytakunapa, hinaspa Adventismopa ñawpaq puriqkunapa qallariy willakuyninqa sut’ita qillqasqam kachkan; ichaqa chaypi kaq yachachikuykuna hinaspa amonestacionkunaqa “tawa miraykunata” qispichisqa hina saqisqam kachkan. Belshazarqa kay cheqaq kayta allinta lliwchaspa rikuchin.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Manam kaniq pacha unayta sut’ita churayqa mana necesitanchu ima hinam huk miray kananpaq yachayta atinapaq, Diospa Siminqa hayk’aqpas mana pantanchu, hinallataq sut’ita nin: tawa kaq miraypi kasqanmi Diosqa rebelakusqa nacionkunapaq, paypa rikuchisqa munaynin contra hatarikusqankumanta, librukunata wichq’an.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Hinaspataqmi Dios llapa kay simikunata, nispa: Ñoqam kani Tayta Diosniyki, Egipto hallp’amanta orqomusqayki, watasqa wasi ukhumantapas. Ama huk dioskunaqa ñoqaq ñawpaqniypi kanmanchu. Ama rurakuychu qanpaq ima llaqt’asqa ídolo-ta, nitaq ima rikch’aytapas hanaq pacha pi kaqkunamanta, uray hallp’api kaqkunamanta, manataq hallp’a uranpi yaku ukunpi kaqkunamantapas. Ama qonqorikuychu paykunaman, ama servikuychu paykunataqa; imaraykuchus ñoqa, Tayta Diosniyki, envidioso Dios kani, cheqnikuwaqniykunap taytankunap mana allin rurayninkuta wawakunaman chaskichiq, kinsa kaqmanta tawa kaq miraykama; ñoqata munakuqkunaman, kamachiykunata waqaychaqkunamanqa waranqakunaman khuyapayayninta rikuchispa. Éxodo 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Qhipa wiñaypaq miraypi, chayrayku ñawpaq Israelpa willakuq “tawa kaq mirayninpi”pas, Juan Bautistawan Cristowan chay mirayta riqsichirqanku, mach’aqwaykunapa miraynin kasqanta.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Mach’aqwaykunapa miraynin, ¿imaynatataq qankuna, mana allin kashaspaykichis, allin rimaykunata rimayta atinkichis? Sonqopi junt’asqa kashanmanta simiqa rimarin. Allin runaqa sonqonpi allin qori waqaychasqamanta allin imaymanakunatan orqon; mana allin runataq mana allin waqaychasqamanta mana allin imaymanakunatan orqon. Ichaqa niykichis: runakuna ima yanqa simitapas rimanku chayqa, taripay p’unchawpi chaymanta cuentatan qonqaku. Simiynikimanta chaninnaqchasqa kanki, simiynikimantataq huchachasqa kanki. Mateo 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Pachaqa allpa animalpa qhipa mirayninpiqa, dragón hina (víbora hina) rimarin. 1863 watamanta, domingo kamachikuykama, Republicano waqranqa Estados Unidospa Constituciónnintam saqerparin. Diospa nacionman qoyasqan bendicionkunaqa llaqtayoqkunapa, hinaspa kamachiqkunapa sonqonkutapas kutirirqan, qankunapa ruranankumanta karunchaspa, chay qhapaq kayta, hinaspa achka kapuyninta paqarichiq principios nisqakunata waqaychanankumanta. Chaykunata kusisqaña kaspankutaq, qonqarparirqanku ima yuyaywanpas fundaq taytakunaqa chay sagrado documento rurasqankuta; chay documentoqa qhapaq kayta hinaspa achka kapuyta paqarichirqan, qhipamanmi chaykunallataq paykunata musphaychaspa aysarqan. Manam sagrado documentopa propósito nintaqa qonqarparirqankullachu, aswanpas chay documentopi kaq principios nisqakunata waqaychanankupaq responsabilidades ninkutapas qonqarparirqankum.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
1863 watamanta qallarispa, domingo kamachikuykama, cheqaq protestante waqra (Adventismo)qa, Diospa William Millerpa ministerionninmanta takyasqa qallariy chiqaq yachachikuyninkunamanta karunchakusqa. Diospa Adventismoman qosqan bendicionkunaqa, llaqtamasinkunapa hinaspa pusariqninkunapa sonqonkuta muyurichirqan, chay espiritual qhapaq kayta paqarichiq principiokunata waqaychanankupaq ruwanasankumanta karunchanankupaq; hinaspataq qonqarqanku ñawpaq puriqkunapa yuyayninta, iskay sagrado cartakunapi rikuchisqa willakuyta paqarichispa, paykuna waqaychananku hinaspa willakunankupaq kamasqa profético qhapaq kayta sayarichinankupaq.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Apuqnin Sinay orqopi ñawpaq Israel llaqtawan rimay-siminta kamachispa, payqa iskay santu tablata qorqan chunka kamachinkunawan hunt’asqata, chaykunaqa paypa llaqtanwan rimanakuy-masinkupa unancha kananpaq. Wata-muyu raymikunata sayarichispaqa, kamachirqan Pentecostés p’unchawpi iskay tanta haywakuy kananpaq, chaykunata hoqarispa rikuchinankupaq. Chay iskay tantakunapa wave offering nisqa haywarikuyqa santuariopi serviciopi sapallan haywarikuy karqan levadurayuq kananpaq, wakichisqanpi churasqa (runa huchapa, millay sunqu kaypa, mana allin kaypa, iskay uya kaypapaq unancha).
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Qankunakuyniykichej allinchu. ¿Manachu yachankichik aslla pukuchiq tukuy masa t’antata pukuchisqanta? Chayrayku orqoychik machu pukuchiqta, musuq masa t’anta kananaykichikpaq, imaynachus mana pukuchisqa kasqaykichik hina. Cristoqa, ñuqanchikpa Pascuayku kaspa, ñuqanchikraykuña wañuchisqa karqa. Chayrayku raymita rurasunchik, ama machu pukuchiqwanqa, nitaq mana allin sunquyuq kaypa huchallikuyninwanpas, mana chayqa chiqap kaypa ch’uya sunquyuq mana pukuchisqa t’antawan. 1 Corintios 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Chaykamakukta, mana yupay atiy ataq runakuna huñunakuspa, huknin hukninta sarusqankukama, ñawpaqtaqa discipulonkunata nirqan: Fariseokunapa levaduranmanta cuidakuychik, chayqa iskay uya kaymi. Lucas 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
Iskay tʼimpusqa iskay tantakuna, kuyuchisqa haywarikuy hina hoqarisqa kaspanku, pachak tawa chunka tawa waranqa runakunapa unanchan karqanku; paykunaqa, huchasapa kaspankupas, Diospa atiyninwan millay sonqoyuq kayninkuta, mana allin ruwayninkuta, iskay uya kayninkutapas levaduranta hina qichusqañam karqanku. Tantakunapi kaq levaduram runakunata (huchasapakunata) rikuchirqan, pikunachus huchata atiparqanku chʼuyanchasqa kaypa ruwanakuyninwan, mayqinchus “t’antasqa” hina rikuchisqa kashan convenioq willakuqpa hornopi ninawan, Malaquías kimsa kaq capítulo nisqapi. Tantakunaqa hanaq pacha tantatapas rikuchirqanku, imaraykuchus haywarisqa kaspankuqa, kuyuchisqa haywarikuy hina hanaq pachaman hoqarisqa kanan karqan.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Pentecostés p’unchaypi, watakunataqmi Pentecostal raymipi iskay t’antakuna haywarisqanmanta unanchasqan hunt’asqan chayamuptin, Cristopa discipulonkuna huk huñu runakunata (iskay kaq t’anta) mana judío nacionkunamanta waqyayspa lluqsimuchiy llamk’ayta qallariyranku. Chaymantaqa iskay t’antakuna kanqa, iskayninku huchamanta (levadura) ch’uyanchasqa.
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
Chunkakuna kamachikuy Chunka Kamachiykunamanta tukurqanku ñawpaq Israelpa rimanakuy tantiykuyninpa unanchanman, iskay wayra t’antakunataq rikuchin ñawpaq cristianokuna iglesiawan rimanakuy tantiykuyninta. Kay pacha uywa historiapa qallariyninpi, Habacucpa iskay santu tablankuna qosqa karqanku kunan pacha Israelpa rimanakuy tantiykuyninpa unanchanman, chiqap protestante wakranpaq, hinallataq santu Constitución qosqa karqan republicano wakranpaq hina. Kunanqa Señor waqyachkan pachak tawap chunka tawa waranqa runakunata hatun ejercitohina sayarinankupaq; hinaspa chayta ruwaspankuqa oqarisqa kanqaku wayra qoway hina (unanchahina), qanchis kuti aswan ruphasqa hornoman wikch’uykusqa kashaqtinku.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Chay unanchakuy chunka kamachikunapa kamachininta rikuchin, chaynallataq kawsaq Hanaqpachamanta T’antawan ladonpi kashaqninwan hornopa ninanpi puriqkunatapas rikuchin, chaynallataq Habacucpa ishkay santu tablankunapi unanchasqa cimientopi yachachikuykunata sayachiqkunatapas. Chay emblemakuna llapallankum Apocalipsis chunka hukniyuq capítuloq ishkay testigokunapi rikuchisqa kanku.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Belsasarpa juzgayninmi kay allpapi animalpa ishkay waqranpa contranpi testimoniota representan. Chay juzgakuy pacha, huk warmi karqan (huk iglesia), paymi entienderqan reyno ukhupi qillqasqata reqsiyta hinaspa sut’inchayta atiq sapa qhari Daniel kasqanta.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Qanmanta uyariq kani, qampas yachay kashan sut’ikunata qhichuyta, chaymanta sasachakuykunatapas paskayta nispa. Kunanqa, qillqasqata ñawirispa, chaypa sut’inchasqanta noqaman reqsichiwanki chayqa, puka p’achawan pachallisqa kanki, quri wallq’ata kunkaykipi churachisqa kanki, hinallataq qhapaq suyupi kinsa kaq kamachiqmi kanki. Chaymantataq Daniel kutichispa, reypa qayllanpi nirqa: Qoykusqaykikuna qampa kachun, premiokunaykitapas hukman quy; ichaqa noqaqa reyman qillqasqata ñawirisaqmi, chaypa sut’inchasqantapas payman reqsichisaqmi.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Qan rey, Ancha Hanaq Diosmi qampa taytayki Nabucodonosorman qhapaqsuyuta, hatun kayta, k’anchayta, hinallataq yupaychayta qorqan. Chay hatun kayta payman qosqanraykun llapa runakuna, llaqtakuna, simikuna ñawpaqninpi khatatakuspa mancharqanku. Pita munasqanman wañuchirqan; pita munasqanman kawsachirqan; pita munasqanman oqarirqan; pita munasqanman uraykachirqan. Ichaqa sonqon hatunchakuspa, yuyayninpas hatun tukuywan rumiyaptin, qhapaq tiyananmanta urmachisqa karqan, k’anchaynintapas qechurqanku. Runakunapa chawpinmantapas qarqosqa karqan; sonqonpas uywakunapa sonqon hina ruwasqa karqan, tiyakuyninpas sallqa asnukunawan kuska karqan. Waka hina q’achuta mikhuchirqanku, cuerponpas hanaq pacha chhikaqa usyunwan oqosqa karqan; kaykama yachaqtinmi Ancha Hanaq Diosqa runakunapa qhapaqsuyunpi kamachin, hinallataq pimanta munasqanman chayta churapun.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Qan wawayki, Belsasar, manam sonqoykita uchuyachirqankichu, tukuy kaykunata yachaspapas; aswanqa hanaq pacha Señorman contranpi hatunchakurkanki; paypa wasinmanta kaq qiru mikhuna ayllukunata ñawpaqniykiman apamurqaku, qanpas, señorniykikunapas, warmiykikunapas, sirvienta warmiykikunapas, chaykunamanta vinota upyarqankichik; qollqemanta, qoriymanta, broncemanta, fierromanta, qirumanta, rumimanta dioskunatataq yupaycharqanki, paykunaqa manam rikunku, manam uyariynkuchu, manam yachankuchu; ichaqa samayniyki maqinpi kaq Diosninta, hinallataq tukuy puriyniykikunapaq kamachiqniykita, manam hatuncharqankichu. Chayraykum paymanta makipa huknin rak’i kachamurqa, kay qillqasqataq qillqasqa karqa. Kaymi chay qillqasqa qillqasqa karqa: MENE, MENE, TEKEL, UPHARSIN. Kaymi imayninpa riqsichikuynin: MENE; Diosqa reinoykita yupaykurqan, tukucharqunña. TEKEL; balanzakunapi pesasqa kanki, pisi kaqmi tarisqa kanki. PERES; reinoyki rak’isqa, medokunaman haqay persakunamanpas qusqa.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Chaymi Belshazzar kamachirqan; hinaspan Danielta puka p’achawan p’achachirqanku, qori walqata kunkanman churapuykurqanku, paymanta willakuyta qhawachirqankutaq, qhapaq suyupi kimsakaq kamachiq kananpaq. Chay tuta kikinpi Chaldeokunaq rey Belshazzar wañuchisqa karqan. Hinallataq Medo Darioqmi qhapaq suyuta hap’irqan, soqta chunka iskayniyoq watayuq hina kashaspa. Daniel 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Estados Unidos nacionpi domingo p’unchaypa kamachikuyninpi huchapa k’upañanpas, pruebapa tiempo k’upañanpas hunt’asqa kanqa, nacionpaq hinallataq apostata Republicano waqrapaq, apostata Protestante waqrapaqpas; Diosqa “yupasqañam” nispa (soqta kaq) “reino-ta, tukuchirqanña.” Iskay waqrapas, nacionpas “balanzakunapi pesasqa” kasqañam (santuariopi ruwakusqan juiciopi), hinaspa “pisisqa tarikurqan.” Chaymanta Estados Unidosqa “rakisqa” kanqa, civil guerra hinallataq despotismo qatiqninmanta; chaymantaq Bibliapi profeciakunapa qanchis kaq, pusaq kaq reinokunaman qosqa kanqa.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Amorreo runakunamantaqa Señor nirqan: “Tawa miraypi kutimunkaku kayman yapamanta; Amorreo runakunaq huchankunaqa manaraqmi hunt’asqa kanchu” nispa. Kay llaqtaqa rikch’ayninpi reqsisqa karqa ídolokunata yupaychasqanrayku, hinallataq millay waqlliykunawan qillqasqa kasqanrayku; chaywanpas manaraqmi hunt’achkarqachu huchanpa qero-ninta, Diosqa manataqmi kamachiyta qorqachu tukuy chinkachisqa kananpaq. Runakunaqa rikuspa yachanankupaqmi karqa Diospa atiynin sut’inchasqa hinamanta rikurichisqa kasqanta, chayhinaqa mana ima pampachakuywan qipanankupaq. Llakikuq Kamaqninqa munarqanmi paykunapa huchankunata awantayta tawa miraykama. Chaymanta, allinman tikray mana rikurispaqa, paypa juicioykunan paykunaman urmaykunan karqa.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Mana pantaypi mana pantaychasqa chiqaq kaywan wiñay mana tukukuq Hukllaqqa llapa nacionkunawan yupaychasqa cuentataraq waqaychan. Paypa kuyakuyninqa llamp’u kasqanwan huchamanta kutirikuyman waqyayninkunata quspa, kay cuenta kichasqaraqmi qhiparinqa; ichaqa yupaykuna Diospa churasqan huk tupuyman chayaspaqa, paypa piñakuyninpa rantin llamk’ayqa qallarin. Cuentaqa wisq’asqanñam. Hanaq pachamanta pacienciaqa tukukuñam. Manam paykunapa raykun allin kuyakuyta mañakuyqa kanñachu.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Profetakuna, pachak watakuna paqarisqanman qhawarispa, kay pacha ñawpaqman rikuy ninapi qawachisqa karqan. Kay pacha nacionkunaqa mana hayk’aqpas rikusiq kuyapaykuna chaskiqkuna karqanku. Hanaq pacha bendicionninkunamanta aswan akllasqa kaqkunam qusqanku; ichaqa aswan hatun tukuq kay, qhapaq kay munay, idolatriya, Diospa mana yupaychasqan, hinaspa pisi allin agradecimientomanta p’enqay rurasqankum paykunapa contrankupi qillqasqa kachkan. Utqayllam Dioswan cuentankuta wisq’achkanku.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Ichaqa chaymi mancharichiwaq, aswan hatun k’anchayniyoqkuna, aswan hatun allinkuna chaskiqkuna ima, lliwpa puriq mana allin kaywan qichusqa tukuq kasqanku. Paykunata muyuriq mana chiqap runakunaqa umalliqtin, achkhaqmi, cheqaqta nispalla rimakqkunamanta wakinkunapas, chiriyapun, hinaspataq mana allin kaypa kallpachasqa mayuyninwan apachikusqa kachkanku. Tukuy hinantinpi cheqaq Diosman yupaychayta, ch’uya kaytawan asipayasqankuqa, mana Dioswan sinchita huñunakuk runakunata, paypa kamachikuyninman manaña manchay yupaychayniyoq kayman apaykun. Sichus paykunaqa k’anchayta qatipakuspanku, cheqaq kaytapas sonqomanta kasukuspanku chayqa, kay ch’uya kamachikuyqa aswanmi ancha chaninnaq rikurinqa paykunapaq, chhayna pisipasqasqa, saqisqa kachkaptinpas. Diospa kamachikuyninman mana yupaychayqa aswan sut’ita rikurimuptin, chayta waqaychaqkunawan kay pachapa runakunawan chawpipi t’aqasqa siq’iqa aswan sut’iyapun. Huk clase runakunapi Diospa kamachiyninkunata munakuyqa wiñanmi, imaynachus huk clase runakunapi paykunaman pisipachay wiñan chayman hina.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Hatun llakikuyqa usqhayllam qayllamuchkan. Utqayllam wiñashaq yupaykuna rikuchin, Diospa watukuyninpaq pacha casi chayamushasqanta. Mana munaspa castigananta chaypas, castiganqam; hinaspataq usqhayllam. K’anchaypi puriqkunaqa qayllamuchkaq sasachakuypa señasninta rikunqaku; ichaqa manam chiriyayasqa, mana llakikuywan suyayllapi tiyayta atinankuchu chinkayta, kikinkuta sonqochakuspa Diosqa watukuypa p’unchayninpi llaqtanta pakaykunqa nispa. Manam chayhinachu. Paykunaqa yachanankum kanman, wakinkunata salvaypaq ancha allinta llamk’anankupaq kasqanta, kallpachasqa iñiywan Diosman qhawarispa yanapayninta mañakuspa. ‘Justo runapa llapallan sonqowan ruphasqa mañakuyninqa ancha atipaqmi.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Diosman rikch’ayninpa levaduranninqa manam llapan atiniynta chinkachirqanchu. Iglesiapa hatunlla peligronninwan llakikuy p’unchaypi, achikllapi sayaq aslla huñuqa waqaspanku, llakispanku ima millay ruwaykuna hallp’api ruwasqanmanta. Ichaqa aswanraqmi mañakuyninku wicharinqa iglesiapa rayku, imaraykuchus miembrokunaqa kay pachapa kaq hina purisqankurayku.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Kay pisi iñiq taypiqachaqa mañakuyninku mana yanqallachu kanqa. Apunchik vengaq hina lloqsispanqa, chayllapitaq hamunqa waqaychaq hina llapa cheqaq iñiyta q’umachayninpi waqaychaqkunapaq, hinallataq kay pachamanta mana qilliychasqa kikinkuta waqaychaqkunapaq. Kay pachapin Dios prometisqan kashan akllasqan runankunamanta vengakunanta, payman tutapi p’unchaypi waqyaqkunamanta, payqa unayta paykunawan muchuspallaña kashaqtinpas.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
Kamachisqaqa kaymi: “Llaqtapa chawpinta puriy, Jerusalénpa chawpintapas; hinaspa llaqtapa chawpinpi rurasqa llapa millay ruwaykunamanta llakikuspanku waqaspanku kachkan chay runakunapa urkunman huk señalta churay.” Kay llakikuywan waqaywan kawsakkuqkunaqa kawsaypa siminkunata willarqanku; huchachirqanku, yuyaychirqanku, mañakurqankupas. Wakinkunaqa, Diosta mana yupaychaspa p’enqachiqkuna kaspapas, arrepentikurqanku, sonqonkutapas Paypa ñawpaqenpi humillakurqanku. Ichaqa Señorpa hatun k’anchayninqa Israelmanta ripusqaña karqan; achka runakuna religionpa rurayninkunallataraq katirqanku chaypas, atiyninpas, kaqninpas mana karqanchu.” Testimonios, tomo 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Paykunaqa, Daniel hina Belsasarpa ñawpaqninpi sayasqa nisqapi rikuchisqa kaqkuna, “Future for America” nisqata yachaqkunaqa, chaymanta Danielpa “puka p’achanta”, “quri wallqata” chaskinqaku, hinaspataq “qhapaq suyupi kinsa kaq kamachiq” nisqa willakuywan rimarisqa kachinqaku. Pukaqa qhapaq churikunaq unanchaqninmi llimp’inmi; paykunaqa Taytapa herencianta iskay kuti rakisqata chaskiqkuna, pachak tawa chunka tawa waranqa runakuna kanku.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Kaykunaqa warmikunawan mana qhellichasqa kasqanku; imaraykuchus paykunaqa doncellakuna kanku. Kaykunaqa Corderota qatinku maymanchus pay riqtin chayman. Kaykunaqa runakunamanta rantisqa kanku, Diospaqpas Corderopaqpas ñawpaq poqoy hina. Apocalipsis 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Ishkay tantakuna hoqarisqa unancha hina kaq iskay t’antamantaqa, p’unchaw ñawpaq paqarisqa (ñawpaq rurukuna) kaqmi, makinpi puka q’aytu churapusqa kachkan.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Hinaspan karqan, wachakuy nanaypi kasqanpi, huknin makinta hawaman lluqsichirqan; chaymanta parichikuq warmi chaskispa puka p’anti simita makinman watarqan, nispa: Kaymi ñawpaqta lluqsirqan. Hinaspan karqan, makinta kutichipusqanmanta, qhawariy, wawqinmi lluqsimuran; chaymi payqa nirqan: “¿Iman hinañataq llik’ispa ñawpaqman lluqsirqanki? Kay llik’i qampaq kachun.” Chayraykun sutinta churapurqanku Fares. Qhipamantataq lluqsimurqan wawqin, makinpi puka p’anti simi watasqa kaq; paypa sutintaq karqan Zara. Génesis 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Qillqakunaq qallariyninpi “puka allwi” nisqaqa rikurimun chay p’unchaypi, “Zarah”, paqariq qhapaq k’anchay niyta munasqan sutiyuq, Judahpa churisqan iskay wawakunamanta ñawpaqta lluqsimusqanpi. Maman Tamar sutiyuq warmiqa (waynakuq warmi hina purisqa karqan), Judahpa wañusqa, mana allin churinpa warmiynin karqan. Zarah, chay “paqariq k’anchay”, Judá ayllumanta hamurqan, makinpin puka allwi watasqa karqan. “Pharez” nisqaqa pakiyta, lliqsiyta niyta munan, paytaq papakunapa kamachikuyninmanta t’aqakuspa lluqsiqkunata unanchan, hinaspa domingo kamachiy sasachakuy p’unchaykunapi Babiloniamanta lluqsimuqkunata.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Puka panti” nisqaqa hinallataqmi Jericó llaqtapi qañichakuq warmita waqaycharqa, Jericó llaqta thuñichisqa kaptin.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Qhawariy, hallp’aman yaykuyku kay llaqtaman chayqa, kay puka p’itisqa q’aytuta watankim chay t’uqupi, maymanta uraykuchirqankiñaku; chaymantapas taytaykita, mamaykita, wawqeykikunata, hinallataq llapa taytaykipa wasinmanta kaqkunatapas qanman wasiman huñuchinkim. Hinaspa kanqa, pipas wasiypa punkunkunamanta ñanman lluqsispaqa, yawarninqa umanpi kanqa, noqaykuqa mana huchayuqchu kasaqku. Ichaqa pipas qanwán kuska wasipi kaqpaqqa, mayqen makipas payman chayaspaqa, yawarninqa umaykupi kanqa. Qanrí kay ruwayniykuta willakurqanki chayqa, qanmanta jurachiwanku chay juramentomanta libres kasaqku. Paytaq nirqan: Qankunapa simiykikuna hina, chayna kachun. Hinaspan paykunata kacharparqan, paykunapas ripurqanku; paytaq chay puka q’aytuta t’uqupi watarqan. Josué 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Danielpa puka p’achayniyuqqa reqsichinmi chaymanta payqa pachak tawayoq chunka tawa waranqakunata rikuchisqanta, iskay wayraq t’antakuna hoq ñawpaq apasqa kaqta. T’antakuna hinaqa hanaq pacha T’antata rikuchinku, paymanmi puka p’acha qowasqa karqa llapa runakuna huñunakusqan wasipi, chakatasqa kananman risaq ñanninpim. Belsasarpa mikuy raymi wasinpi, mayqanmi Jesucristo-man puka p’acha qosqa karqan chay llapa runakuna huñunakusqan wasita unanchaspa rikuchirqan, chaypiqa qosqanmi kay “Future for America” nisqapi qayllamanta hamuq sasachakuyta entiendenku chaykunaman.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Chaymantataq soldadokunaqa Jesus-ta pusharqanku wakin hatun wasiman, hinaspan llapa soldadokunata paypa ñawpaqman huñurqanku. Hinaspan p’achanta qichurqanku, puka p’achatañataq payman churapurqanku. Mateo 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Danielwan rikch’achisqa runakunaman qosqa p’achaqa Cristopa yuraq chiqap kay p’achanmi.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Kusikuywan, ancha kusikuspataq payta yupaychasun: Corderop kasarakuy p’unchaynin chayamunña, warminpas wakichikapunña. Paymanmi qosqa karqa llimphu, yurak sumaq linu p’achawan p’achallisqa kananpaq: chay sumaq linuqa santospa chanin kayninmi. Apocalipsis 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Danielman rikch’asqa kaqkunaman qusqa p’achanqa puka-yuraqmi iskayninpi kan, paykunapa p’achankunataqa taqsak runapa jabonninwanmi mayllakusqa, Malakías qillqapa kimsa kaq kapitulumanta taqsak runawan, Levípa churinkunata ch’uyaqtaqmi pay.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Ichaqa, pim chayam atipaytaq hina kachkaptin, pisiqchu paypa hamusqan p’unchayta awantayta atinman? pimtaq sayayta atinman rikurimusqanpi? Payqa qori qollqeta ch’uyanchaq ninaman hinan, hinallataq t’axsaqkunaq jabonninman hina: Paymi tiyaykunqa qori qollqeta ch’uyanchaq hina, qollqeta pichaq hina; Levípa churinkunataq ch’uyanchanqa, qori qollqe hina pichaspa; chay hinaqa Señorman ofrendata haywanqaku chiqap kawsaypi. Malaquías 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Pachaq q’umir p’achaqa yuraqmi, ichaqa chayqa corderopa puka yawarninwan mayllakusqa kasqanraykulla.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Jesucristomantam, payqaqa chiqap testigom, wañusqakunamanta ñawpaqpi paqarisqa, kay pachapi reykunapa apuqninmi. Paymi ñuqanchikta munawarqanchik, hinaspa huchanchikkunamanta kikinpa yawarninwan mayllawasqanchik; hinaspa Diosman, paypa Taytanman, reykuna hinataq saserdotekuna ruwarqanchik. Payman kachun hatun yupaychaypas atiyniyoq kamachikuypas wiñaypaq, wiñay wiñaypaq. Amén. Apocalipsis 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Qori wallqapa ñawpaq rimayqa, José-ta Egipto suyupi kamachiq kayman churaptinku hinaqa.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Hinaspan Faraón nisqa Joséman nirqan: Qhaway, qanmanmi tukuy Egipto suyuta churani. Hinaqtinmi Faraón makimanta surtijanta hurquspaq Josépa makinman churaran, allin linu p’achawan p’achachiran, qorimanta wallq’ata kunkanman churapurqan; hinaspataq iskay kaq antakunapi puriq carretanmanta wichayman siqachiran; ñawpaqninpitaq qapariqku: Qunqurikuychis, nispa. Hinaqtinmi payta tukuy Egipto suyupi kamachiqta churaran. Faraónmi makimanta surtijanta hurquspaq Josépa makinman churaran, allin linu p’achawan p’achachiran, qorimanta wallq’ata kunkanman churapurqan. Génesis 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Ichaqa Joseqa Faraonpa Egipto llapanta kamachinampaq churakusqanqa kaymi karqa: Joseqa Faraonpa “qanchis kutikuna” sutiyoq musquyninta unanchayta atisqanrayku, “inti lloqsimuq wayra” nisqapa wañuchiq phukusqanwan tupachisqa.
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Hinaspan Faraónqa Joséman nirqa: “Musquyniypi qhawarirqani mayu patapi sayasqayta. Hinaqtinmi, qhawariy, mayumanta lloqsiramurqan qanchis wakakuna, wirayuq aychalliyuq, sumaq rikch’ayniyuq; hinaspan q’achupi michirqanku. Hinaqtinmi, qhawariy, paykunapa qhepanta huk qanchis wakakuna lloqsiramurqan, wakcha, ancha mana allin rikch’ayniyuq, ch’usaq aychalliyuq, mana hayk’aqpas Egipto llapa suyupi rikurqanichu chayhina mana allin kasqankurayku. Chay ch’usaq, mana allin rikch’ayniyuq wakakunataq mikhurqanku ñawpaq qanchis wirayuq wakakunata. Hinaspa mikhuruspaqa, manam reqsisqa kayta atinchu paykuna mikhusqankuta; ichaqa qallariyninpi hinaqa kachkarqanku mana allin rikch’ayniyuq. Chaymantan rikcharirqani. Hinaspa musquyniykipi qhawarirqani, qhawariy, huk sapan sari tullupi qanchis ispikuna wiñarimurqan, hunt’a, allin. Hinaqtinmi, qhawariy, paykunapa qhepanta qanchis ispikuna, chakisqa, ñañu, inti lloqsimuq wayrawan ruphasqa, wiñarimurqan. Chay ñañu ispikunataq mikhurqanku qanchis allin ispikunata. Chaytan yachaqkuna-man willarqani; ichaqa manam pipas karqanchu chayta sut’inchawananpaq.” Hinaspan Joséqa Faraónman nirqa: “Faraónpa musquyninqa hukllam. Diosmi Faraónta rikuchin imatachus ruwanantaña.” Génesis 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Josefqa Faraonpa musquyninta “huk siq’ipi huk siq’iman” nisqapa kamachikuyninwanmi qhispirqan, ñawpaqtaqa Faraonta willaspa iskay musquykuna hukllam kasqanta. Chaymantaqa “qanchis” nisqa simita qhispirqan, chaymi “waka”kunawan, “espiga”kunawanpas tinkisqa karqa, unanchakuna hina. Kay qelqapi “qanchis” nisqa simiqa Levitico iskay chunka suqta qelqapi “qanchis kutikama” nispa tikrasqa kikin simim. Josefqa “qanchis” nisqata qanchis watakunaq unanchan hina qhispirqan, icha veinticinco pachak iskay chunka pusaq chunka p’unchawkuna hina. Josefwan Danielwanqa iskayninkum Levitico iskay chunka suqtapi “qanchis kutikama” nisqapa huk unanchanta qhispirqaku.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Faraónpa musquyninpi, muchuyqa rurakúrqan “inti lloqsimu wayrawan qhasqachasqa” sara umakunaqrayku. Siq’i siq’ipi, hinallataq José sut’inchayninpi chiqanmanta apaykachkan hina, “inti lloqsimu wayra”qa reqsichin Islam kasqanta, paymi muchuy pacha hinallataq qullqi urmay pacha paqarichin, Joséwan Daniel qorimanta wallqawan churakusqanku pacha qallariqta; chayqa unanchata kay pachaman oqarisqanta rikuchin (Josépa Egiptunman), hinaspa Diospa huk uywankunata (Danielpa) Babiloniamanta waqyamuspa lluqsichinapaq.
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
Iskay sapa iskaylluyuqnin Estados Unidos nisqapaqa rikuchisqa kachkan llapa chay Bibliamanta profeciapa atiyninkunawanmi, iskay nacionkunahina rikuchisqa kaqkunawan. Chayqa yaykun Francia sutiyuqmanpas, profecía nisqapi Sodoma hinata, Egipto hinata, hinaspa Israelmanpas, chayqa norte kaq hinaspa sur kaq reinokunamanta ruwasqa karqan; hinaspapas Medo-Persia Imperioman. Daniel qhelqapa pusaj kaq kapitulumpi Medo-Persiamanta iskay waqrankunaqa reqsichinmi reinomanta huk waqra qhepa lluksimusqanta.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Chaymi ñawiykunata oqarirqani, qhawarirqani, hinaspan qhawariy, mayu ñawpaqpi huk carnero iskay waqrayuq sayasharqan; iskaynin waqrankunapas hatun karqan; ichaqa huknin hukninmanta aswan hatun karqan, aswan hatuqtaq qhipata wiñarqan. Daniel 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
Media-Persiaq iskay waqrankunaqa allpa uywapa iskay waqrankunata rikuchinku, chayrayku allpa uywapa huk waqranqa aswan hatun kanan tiyan hinaspa qhipaman lluqsiyta. Pacha tukukuypi 1798 watapi, allpa uywapa kamachikuynin qallarikurqan, hinaspa Protestantismopa waqranqa Carmelo Orqoman pusasqa karqan profeta Elías rayku, William Millerwan rikuchisqa. Chaypi huk atipanaku kanan karqan, mayqenchus cheqaq profetata llulla profetamanta sut’ita rikuchinan karqan, chaymi Carmelo Orqopi pruebanpi hunt’akunan karqan, mayqenchus 1840 watayoq agosto 11 p’unchawmanta 1844 watayoq octubre 22 p’unchawkama pasakurqan.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Adventismo Milleritaqa, providencialmente, cheqaq profeta hina reqsichisqa karqan, chay pachallataq Estados Unidospa protestante denominacionninkuna papal Roma-man kutirispa, paypa ususinman tukurqanku. 1863 watapi, Adventismo Milleritaq cheqaq protestante waqranqa, Eliaspa willakuyninta sapa kuti aswan-aswan chinkachispa qallarispanku, apostata protestantismopa kikin Bibliata yachaymanta mana allin, ismusqa ñanman kutirisqanrayku, apostata protestantismowan kikin comuniónman kutirirqan. Chay pachallapi Estados Unidospa Guerra Civilnin qallariq karqan. (Yuyariy: Espíritu Santoqa rechazakusqa kaptin, huk espiritum rantinpi yaykun, hinaspa maqanakuyqa sapa kuti chaymanta lloqsiy.) Chaymanta nacionqa literalpi, políticapi, hinallataq profecíapi rakisqa karqan. Republicanismopa waqranqa, chaymanta pacha, iskay hatun partido políticokunapa chawpinpi aswan-aswan kallpachasqa atipanakuypi kanqa.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
1863 watamantaqmi, rakiypa unan kashqanrayku, chay wataraqmi Nortewan Surwan ukhupi guerra civilpa chawpinpi kashqa, iskay hatun política t’aqakuykunam apamurqa Republicano waqrapa ukhupi, hinallataq iskay t’aqakuykunam Protestante waqrapa ukhupi, chaykunaqa Partido Democrático nisqawan Partido Republicano nisqawan, Domingo punchaw waqaychaq apostata protestantekunawan Sábado punchaw waqaychaq apostata protestantekunawanmi kasharqa. Sapa waqrapa iskay kutin rakikuyninqa Cristopa p’unchayninkunapi Sadduceokunawan Fariseokunawanmi rikuchisqa karqa. Huk sınıfiyoqkunam qallariy kamachiykunata sut’in sut’inta qichurqaku, huknintaq chay qallariy kamachiykunata sayachisqankuta rimarqaku, ichaqa qhipamanqa runapa tradiciónninkunawan costumbreninkunawanmi rantirqaku.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
2001 watapi 11 ñiqin septiembre killapi, bestiapa rikchaynin pruebay pacha proféticamente qallarisqa karqan, chaymi domingo kamachikuypi, icha Belshazzarpa machasqa mikhuyninpi, tukukuyninman chayan. Domingo kamachikuyqa chay señalmi, iglesiapaqwan estadopaq huñunakuynin hunt’asqa wiñarisqanta reqsichin. Chay pachapi, apostata republicanismopa iskay waqranpas apostata protestantismopa iskay waqranpas huk apostata waqraman tukukun, chaymantataq Danielqa kinsa ñiqin waqra ruwasqa kan, icha kinsa ñiqin kamachiqman, icha qhepa lluksimuq cheqaq protestante waqraman, aswan hatun kaqman, imaraykuchus chay pachapitaq payqa huk estandarteman hina hoqarisqa kan.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Josefwan Danielwanqa hukllachasqa willakuy ñanllam kanku, sapa siq’ipi siq’i hina, llapa profetakuna qhepa p’unchaykunata reqsichkanku. Iskayninkumantaq “qanchis kutikuna” nisqata riqsirqanku, rikuspankutaq. Islam nisqapa “inti lloqsimu wayra” perqa uraman yaykumushan, Belshazzarman hinallataq Faraonmanpas imatachus “Americaq Ñawpaqman Hamuqnin” kasqanta sut’inchaspa. Paykunaqa Cristoq chaninnaq kachkan nisqa “puka p’achawan” pachallisqa kachkanku, chaymi “yuraq p’acha” nisqapas, Cristoq yawarninwan chayman tukusqa. Unanchahina hoqarisqa kanku, coronahina utaq qori watanahina rikuchisqa, kimsañiqin kamachiq hina aswan hanaqman oqarispa, qhepata oqarimuq hina tukuspanku.
We will continue with Daniel chapter six, in the next article.
Qatiqasunmi Danielpa soqta kaq kapitulumanta hamuq qillqapi.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Chay qhipa tuta, mana yuyayniyuq pantaypi, Belsasarwan señorninkunapas huchankuta hunt’achirqanku, Chaldea suyup huchantapas. Manañam Diospa hark’aq makinña atirqanchu hamuq mana allinta hark’ayta. Askha rikch’aq providenciakunawanmi Dios yachachiyta munarqa leyninman manchakuy yupaychayta. ‘Noqayku Babiloniata hampiyta munarqayku,’ nispa willarqa, kunakunap taripayninqa hanaq pacha kama chayasharqanña chaykunamanta, ‘ichaqa mana hampisqachu.’ Jeremías 51:9. Runapa sonqonpa mana yuyay atina millay k’iwisqanraykum, Diosqa tukuy tukukuypiqa mana kutirichiy atina sentenciata rimayta munarqan. Belsasarqa urmachisqa kanan karqa, reinonpas huk makikunaman pasanqa karqa.” Profetas y Reyes, 530.