Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Eliaspa testigunqa qallarin maypachachus pay riqsichin mana para kanqachu, paypa siminraykullam kimsa wata kuskanpi.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Hinaspata Elías Tisbita, Galaad llaqtapi tiyaqkunamanta, Acabta nirqan: “Israelpa Señor Diosnin kawsashanrayku, paypa ñawpaqninpi sayashaqmi; kay watakunapiqa mana chhullinchu, mana para kanqachu, simiyman hina mana chayqa.” 1 Reyes 17:1.
Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.
Chay kimsa wata kuskanwan sukta killakunaqa Thyatiraq willakuyninmi karqan 538 watamanta 1798 watakama. 1798 watapi, ch’aki pacha tukukuyninpi, Elíasqa Acabta waqyaran Carmelmam. Ñawpaq angelpa willakuyninqa Diospa taripay p’unchaynin hamusqanta willarqan 1844 watapi octubre killapa 22 p’unchayninpi. Ñawpaq angelpa willakuyninqa Acabman kamachiy karqan llapa Israelta Carmelmam huñunankupaq.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:17–21.
Hinaspa Acabqa Elíasta rikurqon, Acabqa payta nirqan: ¿Qanchu kanki Israelta ch’aqwayman churaykuchkan? Paytaq kutichirqan: Mana ñuqachu Israelta ch’aqwayman churani; aswanqa qammi, taytaykipa wasinwan kuska, imaraykuchus Señorpa kamachikuyninkunata saqerqankichik, hinaspa qamqa Baalkunata qatirqanki. Kunanqa kachay, llapan Israelta ñuqaman huñuy Carmelo orqoman, Baalpa willaq profetankunata tawa pachak pichqa chunka, sach’a-asnakunapa profetankunataq tawa pachak, Jezabelpa mesanmanta mikhukkunata. Chaymi Acabqa llapan Israelpa churinkunaman kacharqan, hinaspa profetakunata Carmelo orqopi huñurqan. Elíasqa llapan runakunaman asuykuspa nirqan: ¿Hayk’akamataq iskay yuyaykunapura iskayrayankichik? Sichus Señorqa Dios chayqa, payta qatillaychik; ichaqa sichus Baal chayqa, paytataq qatillaychik. Runakunaqa manam huk simitapas kutichirqankuchu. 1 Reyes 18:17–21.
All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.
Llapa Israelmi Carmelman huñusqa karqan Elíaspa p’unchayninpi, chayqa kutinmi William Millerpa historianta rikuchirqan, maypichus Apocalipsispa kimsa kaq kapítulonpi kimsa iglesiakuna huñusqa karqanku. Iglesiataq, qallariypi 538 watapi churkuman ayqekurqan Jezabelpa qatiykachasqanmantam qespikunanpaq, tiyachisqa hina Thyatira iglesiapi rikuchisqa, churkumantam lluqsimurqan chay miray hina, mayqanmi Elíaspa willakuyninwan tinkuchisqa kanan karqan, William Millerwan rikuchisqa. Chaymantataq allpa animalmi siminta kicharispa millp’ata ujyarqun, mayqanmi paya contra cachasqa qatiykachay karqan waranqa iskay pachak suqta chunka watakunantin.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Kay pacham warmita yanaparqan, kay pacham siminta kicharirqan, hinaspa millay unu lloqsiqta dragonpa siminmanta lluqsisqata mikhurparqan. Apocalipsis 12:16.
In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.
Profecíapiqa, “huk nación rimasqan” nisqaqa legislativonmanta judicial autoridádninkunapa ruwasqanmi; hinaspataq 1789 watapi Estados Unidosqa Diosmanta qelqasqa dokumentota, chay Estados Unidospa Constitución nisutata, sayarichirqan. Chaywanmi waqaychasqa karqan derechokuna, liberta-kuna ima, kayninkupi allin waqaychayta qonankupaq, iskayninmanta qatiykachaymanta: Europapa reykunamanta hinallataq apostata Iglesia Católica-manta.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Suyupa rimayninqa kayllanmi kamachiqninpa, hinallataq justicia taripaq autoridarninkunapa ruwaynin.” The Great Controversy, 443.
In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.
1789 watapi, Biblia willakuykunapa qhawayninpi Estados Unidospa profético ruynin qallariyta manaraq qallarispa, suq uwihapa hina rimarqa; ichaqa domingo p’unchaw kamachikuypiqa dragón hina rimanqa.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Hinaspataqmi huk bestiata allpamanta lluqsimuqta; payqa iskay waqrayuq karqa ovejachas hina, ichaqa dragón hina rimarqa. Apocalipsis 13:11.
The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.
Pachamama uywapa qallariyninpas tukukuyninpas rimayninwanmi señalasqa kachkan. 1798 watapi, Acabqa llapa Israel runakunata Carmelo orqoman waqyachin, chaypi Elíasqa huk pruebata churanaq kachkan qhawakukkunaman rikuchinapaq, hebreokunapa Diosninchu icha Jezabelpa diosninchu cheqaq Dios kasqanta. Jezabelqa tawapachak pichqa chunka Baalpa profetakunata, hinallataq tawa pachak sach’a yupaychaypa profetakunatapas charirqan. Llulla dios Baalqa qhari deidadmi karqan, llulla dios Astarotpas warmi deidadmi karqan.
Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.
Chay ishkay clase llulla profetakunaqa iglesiapaqwan estadopaq tantanakusqanta rikuchinku, imaraykuchus profecíapi qhariwan warmi kuska rikuchisqa kaptinqa, warmiqa huk iglesia-ta, qhariqa estado-ta rikuchin. Elíasqa pusqaq pachak pichqa chunka hukniyuqman hukllapaq hina aswan achkha runakunawan muyuykusqa karqan, iglesiawan estadopa mana ch’uya tantanakusqanman chimpaspa, warmiwan qhari llulla dioskunapi rikuchisqa hina, chaymanta Ahabwan Jezabelpa kasarasqankupipis. Ahabwan Jezabelpa yachachisqan hina iglesiawan estadoqa Republicanismo nisqapa waqra corrupcionninta rikuchin, Baalwan Ashtaroth-taq Protestant waqrapa corrupcionninta rikuchinku.
The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.
Asuntunqa karqan Elíaspa qapariyninmi, mana allinchasqa religionmanta, Apocalipsis iskay kaq kapitulumpi Tiatira sutiyuqwan rikuchisqaman contran. Elíasqa huk Protestante karqan, Protestante nisqapa sapallan sut’inchayninqa kikinmi: pipas Romaman contran qaparikuqmi. Elíaspa qapariyninqa rikuchin Iglesiapaq Estadopa huñunakusqanman contran qapariyta, chaytaqa hunt’achin mana ch’uyaq alianza, huk qichuychasqa Estadomanta huk qichuychasqa Iglesiayuqwan huñunakuyninwan.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Ichaqa, hukkunas qampaq mana allin kaqkunam kanan, imaraykuchus qam saqinki chay warmi Jezabelta, pay kikinta willakuyq warmi nispata sutichakuspa, yachachinanta hinaspa llullachinanta ñoqaypa kamachikuqniykunata wañuchikuyman urmanankupaq, hinaspa idolokunapaq haywasqa mikuykunata mikunankupaq. Hinaspa ñoqaqa tiemponta qorqani payman, chay wañuchikuyninmanta wanakunanpaq; ichaqa mana wanakurqachu. Qhawariy, ñoqam payta camasman wisq’aykusqaq, hinaspa paywan huchallikuqkunatapas hatun ñak’ariyman churasaq, mana chay rurasqankumanta wanakunkuchu chayqa. Apocalipsis 2:20–22.
Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.
Mikhuyqa qhawachin qampaq chaskisqayki willakuyta, hinaspa wakakunaman haywasqa willakuyqa qhawachin Católica nisqapa yachachikuyninkunata, chaykunaqa kikin unanchan millay wakakuna yupaychayta. Tutayay Pacha Edad nisqapi Diospa llaqtanqa hamusqaña karqan achka Católica nisqapa pagano yachachikuyninkunata chaskiq, aswanpas intipa yupaychayninta.
Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.
Qharichakuyqa mana kamachisqa huk mana allin tinkuywanmi, hinaspa willakuq simipi rikuchinmi Constitución nisqan hark’asqantaq kikinta: iglesiapaq estadopaq huñunakuyninta. Acabqa mana kamachisqa tinkuypi kasqa Jezabelwan, imaraykuchus payqa Israelpa rey nispan mana pagano ñusta warmita casarakuymanchu karqa. Jesúsqa Juan Bautistata Elías nispa reqsichirqan, hinaspa Juanpas chay kikin mana ch’uyanchasqa tinkuyta uyarichirqan, Herodesta piñakuspataq, Herodíaswan casarasqanmanta, paypa wawqenpa warmi kasqanrayku.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.
Herodesqa Juanta hap’ispa watarqan, carcelman wisq’arqan Herodíasrayku, wawqin Felipepa warmi kasqanrayku. Juanmi payta nirqan: “Manam leyllachu qampaq payta hap’iy.” Mateo 14:3, 4.
Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).
Eliaspa Acabtawan Jezabelwan tinkusqanmi ñawpaq rikuchirqan Juampa Herodestawan Herodiaswan tinkusqanta, iskaynin t’inkikuykunapas iglesiapaqwan estadopaq mana allin, mana kamachisqa huñunakuyta rikuchisqankurayku. Huñusqa kaspankuqa pachak tawa chunka tawa waranqa runakunapa Eliaspa willakuyninta rikuchinku; chay willakuymi papadoman (Jezabel & Herodias), Naciones Unidas nisqata rikuchiq chunka reykunaman (Acab & Herodes), hinaspa llulla profetata rikuchiq Estados Unidosman tinkun, chayqa Carmelp i llulla profetakuna hinaspa Salomé, Herodiaspa ususin.
The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.
Carmelman willakuy qhawariyqa Elíaspa Estados Unidospa Hatun Kamachikuyninta amachayta hap’in, chaymi iglesiatawan estadota t’aqanakuy kamachiypa nisqanta hatunchan.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Hinaqtinmi, Acab Elías-ta rikuspantin, Acab payta nirqan: ¿Qamchu kanki Israel-ta turbaykuchiq? Hinaspan pay kutichirqan: Mana ñoqachu Israel-ta turbaykuni; aswanqa qammi, taytaykipa wasinwan kuska, imaraykuchus Señorpa kamachikuyninkunata saqerqankichik, hinaspa Baalim-kunata qatirqanki. 1 Reyes 18:17, 18.
The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.
Constitución nisqaqa kamachirqanmi, Republicanismoq iskay waqrankuna Protestantismoqwan sapaqllam, mana hayk’aqpas hukllachasqa kananpaq. Ichaqa Apocalipsisqa reqsichinmi, Estados Unidos qhipaman tukukuyninpi dragón hina rimarinqa chayqa, Estados Unidospi apostata iglesiakuna kamachiyta hap’ispa, apostata gobiernowan hukllachakuspa chay hina ruranqaku.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Ichaqa, ¿imataq ‘uywa-man rikch’akuynin’ nisqaqa? hinaspa imaynatan ruwasqa kanan? Chay rikch’akuyninqa iskay waqra-niyuq uywapa ruwasqanmi, hinaspa uywapaq rikch’akuyninmi. Hinallataq ‘uywapa rikch’akuynin’ nisqapas sutichasqa. Chaymi yachanapaq imayna kasqanta chay rikch’akuyninqa hinaspa imaynata ruwasqa kananpaq, uywapa kikin kayninkunata yachaykusun—papakuyta.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Ñawpaq iglesya, evangelio nisqapa qhapaq llamp’u kasqanmanta karunchakuspa, mana Diospa yupaychayman hina ritoswan costumbrenkunawan chaskispa, Diospa Espirituntawan atiyninta chinkachirqan; hinaspan runakunapa yuyayninkunata kamachiyta munaspa, kay pachapi kamachiq atiywan yanapayninta maskharqan. Chaymanta lloqsirqan papado, huk iglesya mayqinchus estado-pa atiyninta kamachirqan hinaspa chayta llamk’achirqan kikin munayninkunata ñawpaqman apananpaq, aswanqa ‘herejía’ nisqapa muchuchisqanpaq. Estados Unidos nisqa llaqta uywapa rikchayninta rurayta atinampaq, religiónpa atiyninqa hina civil gobiernota kamachinan tiyan, chay hina estado-pa autoridadninpas iglesyapaq llamk’achisqa kananpaq, kikin munayninkunata hunt’achinanpaq.” The Great Controversy, 443.
Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.
Carmelo Urqupi Eliasqa kachkarqan Millerita-kunapa llamk’asqanta rikuchispa, chaymanta Millerita-kunata cheqaq profetap hina sayachirqanku, chayraqmi ñawpaq p’unchaykunapi catolicismopa kamachisqan ukhumpi lloqsimuspa, ichaqa ñawpaq angelpa k’anchayninta mana chaskisqanrayku Romaman kutirquqkunamanta t’aqaspalla. Chay hinaqa, 1844 watapa pawqar killakunapi iskay ñiqin angelpa willakuyninqa karqan protestante denominación-kunata Babiloniapa ususinkunap hina reqsispa, Millerita-kunatataq cheqaq protestante waqra hina reqsispa.
When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.
Diosqa ñawpa Israel llaqtata Egipto suyuq esclavitudninmanta orqomuspa, Puka Qochapa yakunkunata chimpachispa, hanaq pacha mannapa pruebanwan qallariq huk ñawpaqman riq pruebakuy ruwanakuyta qallarirqan.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
Ñoqanchikpa hawanmi ñawpa pachakunamanta huñusqa k’anchayqa k’anchamushan. Israelpa qonqakusqanpa willakuyninqa waqaychasqa karqa ñoqanchikpa yachachisqa kananpaq. Kay pacha tiempopi Diosqa makinta churaykuspa llapa nacionmanta, ayllumanta, simimanta runakunata Paypaq huñumuchkan. Hamuq kay kuyuypiqa herencianpaqmi ruwarqun, imaynachus Israel runakunapaq ruwarqan Egiptomanta pusamuspa hina. Hatun llakikuypi 1844 watapi Paypa llaqtanpa iñiyninqa pruebanakusqa karqa, imaynachus Hebreo runakunapa iñiynin Puka Qochapa patanpi pruebanakusqa karqan hina. Testimonies, volumen 8, 115, 116.
The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.
1844 wata 22 octubre p’unchaypi hatun llakikuyqa hanaq pacha santuario-manta allin yachaymanmi pusarqa; chaymi qhipaman sábado p’unchaypa pruebayninta rikuchirqan, imaynachus manápa pruebanqa ñawpaq karqa chunka pruebasmanta huknin, ñawpa Israel llaqtapaq.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
“1847 watapi, Maine llaqtapi Topsham sutiyuqpi, wawqekuna sábado p’unchaypi huñunasqa kashaqtinku, Señorqa kay qhawayta qowarqan.
“We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
“Ñuqaykuqa huk mana sapa kuti rikukuq mañakuypa espíritunta musyarqayku. Hinaspa mañakusqayku kamachkaptinmi Espíritu Santo ñuqaykuman uraykamurqa. Ancha kusisqas karqayku. Mana unayllatan ñuqaqa kay pachapi kaqkunamanta chinkarqani, hinaspan Diospa glorianpi qepiysqa rikch’akurqani. Huk angelta rikurqani utqaylla ñuqaman phawamushaqta. Payqa utqayllam kay pachamanta apawarqa Santo Llaqtaman. Llaqtapiqa huk templota rikurqani, chaymanmi haykurqani. Ñawpaq cortinaman chayaykamunaypaqmi huk punkuta pasaykurqani. Chay cortina oqarisqa karqa, hinaspan ñuqaqa santo cheqman yaykurqani. Chaypi rikurqani inciensopa altarninta, qanchis lamparayuq candelabrota, hinallataq mesa patapi kaq pan de la presenciawan. Santo cheqpa glorianta qawasqaymanta qhipamanqa, Jesusmi iskayñiqin cortinata oqarirqa, hinaspan ñuqaqa santo santoman yaykurqani.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Santísimo nisqapi rikurqani huk arcata; hawanpiwan ladonkunapipas qori aswan ch’uya karqa. Arcapa sapa kuchunpi k’achitu querubín karqa, rikrankuna mast’arikuspa paypa hawanman llant’usqa. Uyakunapas huknin hukninman kutirisqa karqa, urayman qhawarispa. Angelkunapa chawpinpi huk qori incensario karqa. Arcapa hawanpi, maypichus angelkuna sayasharqanku, huk ancha lliphipiq gloria karqa, tiyana hina rikurispa maypichus Dios tiyashan. Jesús arcapa qayllanpi sayarqa, santokunapa mañakuyninkuna Payman wichariptin, incensariopi kaq inciensoq qosñin lluqsiq, hinaspan paykunapa mañakuyninkunata inciensoq qosñinwan kuska Yayanman haywarqa. Arcapi karqa qori maná puyñuta, Aaronpa t’ikarimuq varanta, hinaspa rumi tablaskunata, libro hina iskayman wichq’aykusqa. Jesús kicharirqan, hinaspan chaykunapi chunka kamachikuykuna Diospa riksinwan qelqasqa kasqanta rikurqani. Huk tablapi tawa karqa, huknimpitaq soqta. Ñawpaq tablapi tawa kaqkuna huknin soqta kaqkunamanta aswan lliphipirqanku. Ichaqa tawa kaq, Samana p’unchay kamachikuy, llapankunamantapas aswan lliphipirqan; imaraykuchus Samana p’unchayqa Diospa santo sutinta yupaychanapaq waqchasqa karqa. Santo Samana p’unchay sumaq gloriawan rikurirqan—muyuriqninta llapanpi gloriapa muyuynin kasharqa. Rikurqani Samana p’unchay kamachikuyqa mana chakatachaskachu kasqanta. Sichus chakatachasqa kanman karqa, huk isqun kamachikuykunapas chakatachasqa kanman karqanku; hinaspa llapanta p’akiyta atisunchik, tawa kaqta p’akiy hina. Rikurqani Diosqa mana Samana p’unchayta tikrarqanchu, payqa hayk’aqpas mana tikranchu. Ichaqa papaqa qanchis kaq p’unchaymanta semanapa huk kaq p’unchayninman tikrarqan; paymi tiemponkunatawan leykunata tikranan karqa.” Early Writings, 32.
When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.
1798 watapi Protestantekuna Ch’usaq Pacha sutiyuq tutayaymanta lluqsimuspa, Danielpa qillqan kichasqa karqanña, Bibliapi profecíapa suqtaq qhapaq suyu, Apocalipsis chunka kimsañiyuqpi iskay waqrayuq allpa uywaqa, profecía historiapi puriyninta qallarisqa. Protestantismoqa Santo Bibliam sutiyuq sagrado qillqapi sayarichisqa karqan, Republicanismoqa Constitución sutiyuq sagrado qillqapi sayarichisqa karqan. Diosqa ch’usaq pampapi kawsasqan Iglesianta Ch’usaq Pacha tutayaymanta orqomurqan, ichaqa ñawpaq Israel llaqtawan hina Egipto watakunapi esclavitud pachaspi kasqankuman hina, Sábado kamachikuyqa qonqapusqa karqan. Imaynatachus Israel llaqta Puka Lamar qochata chimparqan Sinaípi ley qosqa kanampaq ripuspa, chayhinallataq kunan pacha Israelqa Atlántico Lamar qochata chimparqan 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchayman ripuspa, maypichus leykuna hukmanta rikuchisqa kanqa. Señorqa hukmanta hatarichisqa karqan huk llaqtata, paykunaqa Leyninpa waqaychaqninkuna kanankupaq, profecía rikuchikuyninkunapa waqaychaqninkuna kanankupaq, hinaspa Protestantismopa manto nisqanta apanankupaq. Ñawpaq Israel llaqtamanqa Chunka Kamachikuykunapa iskay tablankuna qosqa karqan, paykunapa llamk’ayninpa unanchan kaspa, Leyninpa waqaychaqninkuna kanankupaq; kunan pacha Israelmanqa Habacucpa iskay tablankuna qosqa karqan, profético Simiyninpa waqaychaqninkuna kasqankupa llamk’ayninpa unanchan kaspa.
Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.
Israel musuq kaqqa ishkay tawa llaqtaq tablankunata apanankuraq karqan, kimsa kaq angelpa willakuyninta kay pachaman willakuspa; chayqa chay willakuymi Protestantismop qhapaq p’achanta apaqkunaq willakusqan. Ch’isi pacha Edad Oscura nisqamanta lloqsimuq Protestantismoqa chay pacha mana hunt’asqa karqan, imaynachus ñawpa Israel lamar Puka Qochata chimpaspa karqan hina. Protestantismoqa “Biblia sapallan, Bibliamanta sapallan” nisqa sut’ita rimarispa yachasqa karqan, ichaqa Roman Catholicismopa pagan doctrinankunata achka watakunapi mikhusqanrayku (ídolokunaman haywasqa imakunata), Diospa Siminmanta mana hunt’a unanchayniyuq karqan. Dios munarqan cheqaq Protestanteqa tukuy Diospa Siminta rikuchinanta, “kamachikuywan profetakunawan” unanchasqa hina, chay ishkay tawa llaqtaq tablankunapi, mayqinkunachus Diospa llaqtanpa ruwanasninta hinallataq Diospa kikin kasqanta rikuchin. Ñawpaq kaq angelpa ruwananqa cheqaq Protestante llaqtata paqarichiy karqan, paykunaqa Paypa kamachikuyninpa waqaychaqnin hina, hinallataq Paypa profetico Siminpa waqaychaqnin hina kanankupaq.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
Diosqa kay p’unchaypi iglesianta waqyarisqa, imaynachus ñawpaq Israelta waqyarisqa karqa, chay hinataq kay pachapi k’anchay hina sayarinanpaq. Cheqaq kaypa atiyniyoq t’aqaqwan, ñawpaq, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunawan, paykunata iglesiakunamanta hinallataq kay pachamanta t’aqarqan, payman sagrado qayllayman pusananpaq. Payqa paykunata leyninpa waqaychaqninman tukuchirqan, kay pacha tiemponpaq hatun profecía cheqaqkunatataq paykunaman churapurqan. Imaynachus ñawpaq Israelman sagrado oráculokuna churakusqa karqa, chay hinallataq kaykunaqa sagrado qhapaq confiaymi, kay pachaman willanakunapaq. Apocalipsis 14 nisqapi kimsa angelkunaqa chay runakunatan rikuchin, paykuna Diospa willakuyninkunapa k’anchayninta chaskinku, hinaspa paypa rantinpi lloqsinku, kay pachapa tukuy suninpi hinaspa anchonpi amonestaciónta waqyarinanpaq. Testimonies, volumen 5, 455.
The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.
Iskay yuyaychasqa willakuyqa, iskay tawa qillqasqa rumikunapa waqaychaqninakuna sutichasqa runakuna willakunankupaq kaq, catolicismoq señalta chaskiyta mana chaskinapaqmi. Chay protestaqqa Ahabwan Jezabelwan mana allin kaq tinkuyninkumantaqmi, hinaspataq Carmelo urqupi Elíaswan rikuchisqa karqa. Sinaí urqupi iskay tawa rumi qillqakunata qoykuyqa, 1842 watamanta 1849 watakama historiapi Habacucpa iskay tawa telapa qillqankunata qoykuyta rikch’achirqan. Habacucpa iskay tawa qillqankunaqa, Dioswan Protestante llaqtanwan rimanakuyninmanta pactopa unanchaqninmi. Chay qillqakunata qhesachayqa, ñawpaq Israel llaqtapa Diospa leyninta qhesachakusqanwan sasanmi kanman.
The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.
Milleritakunaqaqa Santísima Lugarman yaykurqanku hinaspa samana p’unchaymanta k’anchayta chaskirqanku, ichaqa pruebay rikch’ayninqa manaraq tukusqachu karqa. Chaypachallataq Republicanismpa waqranqa chay kikin historiata purispa ñawpaqman rirqan. Iskay waqrankutaq kuska purisqankupi huk hatun tupana pataman chayarqunanku karqa 1863 watapi.
Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.
Millerpa Elíasmanta willakuyqa huk ñawpaqman riq pichakuy ruwayta paqarichirqan, Protestant waqran sayarichisqa kananpaq munasqa kasqanrayku; chay kikillan historiapitaq Republicano waqrapas huk ñawpaqman riq política wiñay ruwaywan chaskisqa karqan. Iskay waqrakunapas chay sapa allpa uywapi kachkan, chayrayku chay allpa uywapa tukuy historianta hukllachasqa puriywan kuska purinankum tiyan.
The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?
Allpacha willakuy qillqapi rikuchisqa kayninmi karqan allpa animalpa Republicano waqranpa ñawpaq profetiko kawsaynin: 1789 watapi Constitución nisqata rimarispa hunt’achisqan. 1798 watapi, (Danielpa qillqan kicharisqa karqan pacha tukukuypi), allpa animalqa ñawpaq kutita rimarinan karqan Bibliapa profecianpi soqtaq qhapaq suyukunamanta soqtaq kaq hina. 1798 watanmi Estados Unidospa qallariynin karqan Bibliapa profecianpi soqtaq kaq qhapaq suyu hina, hinaspa allpa animalpa historianta qallariyninpi 1798 watapi rimasqanqa rikch’achinmi qhipa kutipi soqtaq qhapaq suyu rimarinanta; chay pachataq dragónpa simin hina rikuchisqa kachkan. 1798 watapi Estados Unidospi Republicano waqrapa kamachisqan leykunata qhawarispaqa, suyaykuymanmi chay leykunapi rikunanchikta, domingo p’unchawpa leyninwan kuska pasachisqa kananpaq leykunapa huk unanchayninta, imaynachus Estados Unidos dragón hina rimarinqa chaypacha. Kay qatiq tawa leykunata qhawarispa, tapukuy kikikita: 1798 watapi pasachisqa chay tawa leykunachu Alpha y Omega nisqakunaq profetiko firmanta apachkan?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
1798 watapi, Estados Unidos suyupi pasachirqan askha ancha allin yachasqa kamachikuykunata, “Alien and Sedition Acts” nisqakunata. Kay kamachikuykunaqa tawa kamachikuykunam karqan, Federalistakuna kamachisqan Congreso nisqapi pasachisqa, hinaspa kamachikuyman tikrachisqa Umalliq John Adams rayku, paymi Estados Unidospa iskay ñiqin umalliqnin karqan, hinaspa ñawpaqta George Washingtonpa umalliq yanapaqnin karqan.
The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.
Ley de Naturalización nisqa: Kay kamachiyqa waq llaqtamanta hamuqkunapa Estados Unidos llaqtapa runankuna tukunanpaq tiyanankuta 5 watamanta 14 watakama mast’arirqan. Kayqa aswanta rurasqa karqan chayraq hamuq waq llaqtamanta runakunapa kallpanta hark’anapaq, paykunaqa achka kuti tinkusqa karqanku chay contra partidowan, Democratic-Republicans nisqawan.
The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.
Ley de los Amigos Extranjeros: Kay leyqa kamachirqan presidenteta, hawk’a tiempopi Estados Unidospa seguridadninman amenaza kasqankuta yuyasqa mana ciudadanía-yuq runakunata qarqunanpaq. Presidenteman saqerqan, imaymana mana ciudadanía-yuq runata, paypa yuyayninman hina peligrosa kasqanta, hapispa qarqunanpaq.
The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.
Ley de Enemigos Extranjeros: Kay kamachiyqa saqisqa karqan Estados Unidos suyuwan maqanakuypi kaq suyukunamanta runakunata hapiypaq, hark’aypaq, hinallataq qarquypaq. Chayqa kamachisqa karqan ñawpaq waqaychakuypaq, 1790 watakuna tukukuyninpi sinchi sasachakuy wayra kasqan pachapi.
The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.
Ley de Sedición nisqaqa: Kaymi Alien and Sedition Acts nisqakunamanta aswan sasachakuypaq, rimanakuyta astawan hatarichiq kaq. Chayqa huchallikuyman tukuchirqa gobiernomanta utaq chaypi kamachiqninmanta “llulla, p’enqaypaq, hinaspa mana allin sonqoyuq” qillqasqata rikhuchiyta, paykunata sutichaypaq utaq mana allin reqsichisqa kananpaq yuyaywan. Chayta qhawaqkunaqa rimay llank’ayninpa hinaspa prensaq libertadninpa chiqan maqanakuyhinam kasqanta rikurqanku.
The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.
Leykunawanakupaq hinaspa Hatun Ch’aqwaypaq kamachikuykuna ancha sasachakuypaqmi karqan, hinaspa Demócrata-Republicanokunamanta hatun sayariyta paqarichirqan, paykunaqa kay kamachikuykunaqa Constituciónpa aswan hatun derechonkunata p’akichisqanta hinaspa paykunapa política partidonta chiqninakuspa churakusqanta creerqanku. Paykuna nirqanku kay kamachikuykunaqa Primera Enmiendapa contranpi kasqanta, chaymi rimay libertadta hinaspa prensaspa libertadninta waqaychan. Qhipamanqa, kay kamachikuykuna 1800 watapi akllaypi huk ruolta pukllarqanku, chaypim Thomas Jefferson hinaspa Demócrata-Republicanokuna presidenciatawan Congresotapas atiparqanku, chaymanta Hatun Ch’aqway kamachikuyta qichusqa kananpaq pusarqan.
The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.
Partidun Democrático-Republicanoqa creeqanku kay kamachikuykunaqa Constitución nisqapi waqaychasqa aswan hatun allin derechokunata pakiq kasqanta, hinaspataq kay kamachikuykunaqa huk kaq político partiduta churaykuspa maqanakusqanta. Mana imapas kaptinchu kay kamachikuykunaqa qichusqa karqanman utaq qhipaman puchukarqunman, Alfa y Omega qallariyninwan tukukuyninta rikuchin. Chay historiapi maypicha kay kamachikuykuna rurasqa karqan utaq “rimarqan” kamachiman yaykuchispa, Federalista partiduta huk partido sutiyuq Democrat-Republicanos nisqakuna contranpi sayarqan. Democrat-Republicano partidupa wiñaynin tukukuyninpi Republican partiduta paqarichin. Huk político partido, aswanqa esclavitudpa contranpi kasqanrayku huñusqa.
The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.
Qillqaq historiador-kunaqa 1863 watata reqsichinku guerra civilpa cheqñin chawpin hina, chay guerraqa esclavitudpa asuntunpi sayarirqan. 1863 wataqa hinallataq huk waymarkmi musuq estandarte apaqkunapaq, protestante waqrapa, paykunaqa chaymantaña mana chaskirqankuchu ñawpaq kuti ángel-kuna Miller-man qusqan tiempo-profecíata (Levítico iskay chunka suqta qillqapi tarisqa “qanchis kutikuna” profecíata). ¿Manachu kayqa sasalla huk coincidencia, “qanchis kutikuna” profecíaqa chaylla Levíticopa ñawpaq capítulo nisqapi churakusqa esclavitudpa kamachikunaman sayasqa kasqanrayku? “Qanchis kutikuna”wan reqsichisqa “maldición”qa karqan prometisqa nisqa: capítulo iskay chunka pichqapi covenant kamachikuna mana kasukusqa kaptinqa, Israelqa chaymanta historianta tukuchinqa, qallariyninpi Puka Lamar Qochamanta lloqsichisqa esclavitudman kutispa.
From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.
1798 watamanta 1863 watakamaqa, chay Partido Demócrata–Republicano nisqa partidoqa achka pichakuykunata otaq chukchukchikuykunata purirqan. 1798 watamantapacha, aswanraq 1840 wata, agosto killapa 11 p’unchawninmantapacha 1863 watakamaqa, movimiento Millerita nisqapas achka pichakuykunata chaymanta chukchukchikuykunata purirqan.
The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.
Partido Demócrata-Republicano, mayqinchus Estados Unidos llaqtapi ñawpaq kaq partido políticokunamanta huknin karqan, mana chiqanmanta kunan p’unchawpi kaq Partido Republicano moderno hina tikrarqanchu. Aswanqa, unay watakunapi achka tikraykunata, rakikuykunatapas pasarqan; chaymantaq tukuypi tukuy hina partido políticokuna paqarinankama chayarqan, manaraq Partido Republicano rikhurinankama.
The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.
Partido Democrático-Republicano, Thomas Jeffersonwan James Madisonwan suti rikch’arisqa kasqanrayku reqsichisqa, chunka pusaqniyuq pachak watakuna qhipa tukukuyninpi kamarisqa karqan Partido Federalistaman kutichiy hina. Democrático-Republicanokunaqa Constitución nisqata sinchi ch’uyanchaywan hamut’aspa, suyukunapa derechonkuna, hinallataq chakra llamk’ayman sayasqa munaykunata qhawaqmi karqanku.
However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:
Ichaqa 1820 watakunapa pacha chaykamanta, Partido Demócrata-Republicano nisqa tantiyqa qallarikurqa paqarinakunaman ch’iqiykuyta suyu-hina churasqankuman chaymanta yuyay-ñiqikunaman hina. Aswan hatun rak’iyqa karqa Era of Good Feelings (1817–1825) nisqa pacha ukhupi, chaypiqa mana karqachu kallpasapa hark’aqkuna James Monroe pa presidencianman contra. Kay pacha políticapi thak kayqa yanaparqa Partido Demócrata-Republicano nisqapa urmayninta. Qhipamanqa chay partidoqa t’aqarikurqa iskay askha hukniray ayllukunaman, hinaspa tukukapurqa kay qatiq político huñukunaman:
Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.
Partido Democrático: 1829 watapi qanchis ñiqin umalliq presidente hina tukusqa Andrew Jacksonpa qatiriqninkunaqa Partido Democrático nisqata kamachirqanku. Jacksonpa yuyayninta qatiriq demócratakunaqa kallpasapa ejecutiva ramanita, inti haykuy lado lawman mast’arikuyta, hinallataq yuraq qharikunapaq aswan mast’a voton qulluy atiyninta yanaparqanku.
National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.
Partido Republicano Nacional: Kay partidoqa Andrew Jacksonpa presidencianninta kutichispa rikurimurqan, chaymanta qhipaman huk anti-Jackson fraccionkunawan huñusqa kachkaspa Partido Whigman tukurqan. Republicano Nacionalkunaqa, llapanpi, aswanmi kallpasapa gobierno federalta hinallataq qullqiwiñay ruwayta yanaparqanku.
Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.
Partido Anti-Masónico: Kayqa huk pisi p’unchawkunalla kawsasqa polítika partidom karqan, 1820 watakuna ukhupi rikurimusqa, aswanraq Masonic fraternidad pakasqa kasqanpa munayninmanta llakikuykunaman kutichisqa. Kayqa wakin ñawpaq Democratic-Republicans runakunatapas hukllawasqa.
The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.
Partido Whig: 1830 watakunapi kamarisqa, Whigkunaqa ñawpaq Nacional Republicano runakunata, Anti-Masonkunata, huk kunanpaq contragruponakunatapas ukhuyninpi hap’irqanku. Paykunaqa Jacksonian políticakunaman ch’aqwayninkuwan, kallpasapa federal gobiernoman yanapayninkuwan, hinallataq industrial hinaspa económico wiñaynin-ta ñawpaqman purichisqankuwan reqsisqa karqanku.
The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.
Kunan pacha Republican Partidoqa 1850 watakunapi kamasqa karqan esclavitudmanta wiñaq suyupi rakikuy ch’aqwakunaman chiqap kutichiy hina. Chayqa huk ñawpaq Whigkuna, esclavitudpa contra Democratakuna, Free Soilerkuna, hinallataq wakinkunatapas tantarqan, paykunaqa musuq allpakunaman esclavitudpa mast’arikuyninta hark’achiyta munarqanku. Republican partidomanta ñawpaq umalliq akllasqa candidatoqa John C. Fremont karqan, paymi 1856 akllaypi rikhurqan; partidopa ñawpaq atipaq candidatontaq Abraham Lincoln karqan, paymi 1860 watapi akllasqa karqan. Chayrayku, Republican Partidoqa Democratic-Republican tradiciónmanta sapaqllamanta paqarimurqan, hinallataq Estados Unidospa política historiapi huk sapan ñaninta purirqan.
By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.
1860 watapi, Partido Republicanoqa ñawpaq presidententa akllakurqan. Chayqa huk huñunakuymi karqan esclavitudta contrankuq político partidokunamanta. 1863 watapi Proclamación de Emancipación nisqaqa esclavitudta mana kananpaq “rimarqan”. 1863 watapi Partido Republicanowan chayraq sut’ichasqa republicano waqraqa esclavitudta mana kananpaq “rimarqan”, chaykamataq protestante waqraqa manaña kuyuyñachu karqan, aswanpas Iglesia Adventista del Séptimo Día tukurqan. Milleritakunapa kuyuyñinqa kamachikuytaq, hinallataq oficial simipi, 1863 watapa mayu killapi tukukurqan, chay watapitaq Moisespa juramenton, esclavitudmanta willakuyqa, chaskisqa mana karqan. Rinriyuq kaqqa, uyariychun.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Kay pachapiqa allin yachachiq kananpaqmi aswan pisilla tukuyninpi riqsichiyta qunanchik, profeta Daniel sutichasqan hina “Moiséspa juramenton” nisqamanta.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Arí, llapa Israel runakunami qanpa kamachikuykita pantaqkuna karqanku, karunchakuspa mana qampa rimayninta kasukunankupaq; chayraykun ñoqaykuman ñakay ñak’ariy urmaykamun, hinallataq Diospa kamachin Moisespa kamachikuyninpi qillqasqa juramentupas, paypa contranpi huchallikusqaykurayku. Daniel 9:11.
William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.
Gabrielpa hinasqa, huk angelkunawan kuska, Diospa Siminta yachakuspa pusasqa karqan William Millerqa, ñawpaqta pusasqa karqan Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqaman. Millerpa willakuyninqa kaymi: Bibliata yachakuspan, Génesis libromanta qallarisqanta, chayrayku sut’itaqmi Levíticoman chayarqan Danielpa pusaq kaq capítulopi, chunka tawayuq versículopi kaq iskay waranqa kimsa pachak wataman manaraq chayaspa. Payqa sapallan Bibliatawan Crudenpa concordanciantam llamk’achirqan.
Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.
Concordancian Cruden-pa mana rikusqachu imayna hebreo nitaq griego simikuna qhipaman Rey James Bibliaq inglés simiman tikrasqa kasqanmanta. Millerqa yachaqasqanman pusarinanpaqmi qhawarisqa “contexto” niskasqa, mayqin pasajeta yachaqasqanpi, huk simita icha Escrituraq huk pasajenta allinta entiendenanpaq. Paypa “qanchis kutikuna” nisqamanta entiendesqanman hamuptinqa, ancha sasachaqa mana kanchu qawanapaq Levitico qhelqepa iskay chunka suqta kapitulupi “qanchis kutikuna” nisqaq contexto nisqaqa iskay chunka pichqa kapitulo kasqanta.
Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”
Iskay chunka phisqayuq t’aqa willakun allpapa samaymanta, Jubileomanta, hinallataq esclavitudpa kamachikuyninkunamanta. Iskay chunka phisqayuq t’aqapa kamachikuyninkunaqa kanku “Diospa kamachin Moisés sirviqninpa kamachinmanta” kaqpa huknin, mayqinchus kasukusqa kaptin saminchanata apamun, mana kasukusqa kaptintaq “ñak’ariyta.” Iskay chunka suxtayuq t’aqapi “qanchis kuti” nisqa ñak’ariyqa iskay waranqa phisqa pachak iskay chunka watamanmi tupachisqa, hinaspataq sut’ita churakusqa tarikun allpapa samayninpa kamachikuyninkunawan hinallataq esclavitudpa kamachiyninkunapa konteksunkupi. Iskay chunka suxtayuq t’aqapiqa castigoqa “rimanakuyniypa ch’aqwaynin” sutinwanmi sutichasqa.
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Chaynapitaqmi ñoqapas qankunapa contrankupi purisaq, hinaspataq huchaykichejrayku qanchis kuti astawan castigasqaykichej. Hinaspataq qankunaman espadata apamusaq, chaymi tratoypa vengakuyninta ruranga; llaqtaykichej ukhupi huñunasqa kashaqtichejtaq onqoy wañuchiqta qankunaman cachamusaq; hinaspataq awqaykichejpa makinman entregasqa kankichej. Levítico 26:24, 25.
In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.
Nisqallapi, Diospa “rimanakuywan churanakusqan” sutiyuq “rimanakuy” nisqanqa ñawpaqta iskay chunka pichqa kaq kapitulumpi nisqa rimanakuymin kanman. Qanchis kuti nisqa muchuyqa Diospa “rimanakuyninpa rimanakuynin” sutichasqañam, chayman yapasqa “ñakay”taqmi Israelqa “awqankunapa makinkuman entregasqa” kanqa; hinaspa awqankunapa allpapiña kaspa, (imayna Daniel karqan hina) Israelqa awqankunapa rantin runankuna kanqa.
When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”
Moisés Levítico iskay chunka soqtayuqta qillqashaqtin, ñawpaq Israel llaqtam Egipto runakuna esclavitudmanta chayraq qispichisqa karqa, hinaspa iskay chunka phisqayuq kapitulumpi esclavitudpa kamachikuyninkuna rikuchisqankum bendiciónta utaq maldiciónta apamunman karqa. Ñawpaq Israelqa Jubileo kamachikuykunata mana hayk’aqpas rurqarqachu, chaymi tukukuypi hanaq suyuqpas uray suyuqpas qanchis kuti dispersasqa karqanku, Danielpa “Moiséspa maldiciónnin” nisqan hunt’akusqanman hina.
The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.
Dioswan Israelwan rimanakuy traton, Egiptopi esclavitudninkuwan qallarisqa karqan, Asiriawan Babiloniawan esclavitudninkuwan tukukuq karqan. Chinchay reino contra “qanchis kuti” nisqa pacha 1798 watapi tukukuq karqan, ukhun reino contra “qanchis kuti” nisqa pachaqa 1844 watapi tukukuq karqan. Iskay qanchis kuti pacha kunapa qallariyninqa Isaías qanchis kaq capitulopi señalasqa kashan, chaypi Isaíasqa Judápa rey Ahazman 742 a.C. watapi willasqan soqta chunka phisqa watayuq profecíawan.
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 Damascomi; Damasco suyupa umanqa Rezinmi. Chaymanta soqta chunka pichqa watakunapi Efrain llaqtamanta paki-saqa, manaña llaqtachu kananpaq. Efrain suyupa umanqa Samariami; Samaria suyupa umanqa Remalíaspa churinmi. Mana creenku chayqa, cheqaqtapunin mana takyachisqachu kankichik. Isaías 7:8, 9.
Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.
Isaíasqa reqsisqa karqanmi 742 a. C. watapi profecía willakusqa p’unchawmanta “ukhupi” soqta chunka phisqa watakunapi hanaq llaqtap qhapaq suyun p’akikunanpaq. Chunka isqon watakuna qhipaman, 723 a. C. watapi, Israelpa hanaq suyunqa Asiriaq reyñinpa apasqa karqan esclavitudman; tawa chunka soqtayoq watakuna qhipamantataq, 677 a. C. watapi, Babiloniaq reyñinqa Judápa uray suyunta apasqa esclavitudman. Soqta chunka phisqa watakunaq profecíanqa soqta historiapi señalkunata ruwachin. Ñawpaqñinmi 742 a. C., chaypi predicción nisqa willakusqa karqan. Chunka isqon watakuna qhipaman, 723 a. C. watapi, hanaq suyuqa Asiriakunapa apasqa karqan esclavitudman. Tawa chunka soqtayoq watakuna qhipaman, 677 a. C. watapi, uray suyuqa Babiloniakunapa apasqa karqan esclavitudman. Chaymanta, ñawpaq 2,520 watakuna 723 a. C. watapi qallarisqaqa 1798 watapi tukukuq karqan. Hinallataq 1844 watapitaq 677 a. C. watapi qallarisqa 2,520 watakunapas tukukuq karqan. 1844 watamanta, predicciónqa chunka isqon watakunata mast’arikurqan 1863 watakama, llapa estructura proféticata hunt’ananpaq; imaraykuchus Alpha y Omega chunka isqon watakunata señalaspa estructura profética qallariyninpaq churarqan chayqa, hinallataq chunka isqon watakuna kanan tiyan tukukuyninman chayananpaq.
Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.
Ñawpa Israelqa Egiptopa esclavitudninmanta qespichisqa karqan; hinaspataq mana kasukusqanrayku iskaynin qhapaq suyukuna, hanaq kaqpas uray kaqpas, yapamanta esclavitudman kutichisqa karqanku. Profeciakunaqa ñawpa pacha literal Israelpa profétic historiannmanta pusaqman wicharinku kunan pacha espiritual Israelman; chayta ruwaspaqa llapa profétic waymarkakunapa tema ninqa esclavitudmi.
The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.
Isayas qanchispi willakuq rimayqa mana allin rey Acazmanmi Isayasqa churarqan 742 a.C. watapi, hanaq suyuwan uray suyu chawpipi yaqachkaq llaqtapura awqanakuy riqsichisqa kaptin. Acazpa uray qhapaq suyunqa ñawpaq Israelpa cheqaq hatun yupaychasqa hallp’an karqan. 1798 watapi, Bibliapa willakuyninpi rikuchisqa espirituyniyuq hatun yupaychasqa hallp’a qallariqmi kamachiyta, Bibliapa willakuyninpi soqta kaq qhapaq suyu hina. Cheqaq hatun yupaychasqa hallp’apa contra qanchis kuti p’unchawkuna tukukuptin 1844 watapi, rey Acazpa pacha historiapin hina, huk yaqachkaq llaqtapura awqanakuy karqan. 1844 watakama, pulitika partidakuna t’aqanakuspa hinaspa huñunakuykuna ruwaspa kaq ch’aqwayqa ishkay kastakunaman pulitika yuyayman casi llapanpi sayaripusqaña karqan. Esclavitudmanta rimaptinqa, demócratakunaqa esclavitudpa favorninpi kasharqanku, republicanonakunaqa contra kasharqanku. 1798 watamanta 1860 watapi llaqtapura awqanakuy qallariyninkama, pulitika partidakunapa ishkay kasta nisqa wiñachiyqa takyasqaña karqan.
Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.
Ahazqa rikuchirqanmi literal hatun sumaq allpata, chayraykutaq rikuchirqan espiritual hatun sumaq allpatapas. Ahazpa historianninqa rikuchinmi profético historiata, maypichus profecía willakusqa karqan 742 a.C. watapi; chayraykutaq rikuchinmi historiata, maypichus profecía tukukapun. Qallariy historiapi, chunka ayllukunamanta ruwasqa hanaq reinoqa iskay wakin ayllukunamanta t’aqakusqaña karqan, uray iskay ayllukunapa Diospa sayachisqan kamachikuyninta mana allinchaspa. Chay chunka hanaq ayllukunaqa Siriyawan huñunakusqa karqan, mayqenchaq rikuchispa uray confederaciónwan Siriawan símbolomanta rikuchisqa atiypa huñunakuyninta.
This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.
Kay pisi willakuyqa reqsichinmi Levitico iskay chunka suqta niqpi qanchis kuti nisqaqa huk rimanakuy paqarichisqa simi kasqanta, mayqinchus kasukunapaq bendiciónta churan, mana kasukusqaptaq “ñak’ariy” sutiyuq watachakuypa kamachiyninta. Chinchaysuyu hinaspa Urinsuyu qhapaq suyukunaka qallariypi kuskalla huk llaqtallam karqanku, watachakuy-manta qispichisqa; ichaqa sapankankupa tukukuyninkupi yapamanta watachakuy-man kutichisqa karqanku.
The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.
Chay iskay chunka phisqayuq wata, chay esclavitudmanta profeciakuna tukukuyninpi, tukukorqan espiritual Israelwan espiritual llipin sumaq allpapi, huk llaqta ukhupi maqanakuypa chawpi chawpinpi, norte llaqtamanta sur llaqtapaq. Chay llaqta ukhupi maqanakuy paqarichiqkunaqa huk qhapaq suyu karqan, paymi huk huñunakuyta ruwarqan hinaspa t’aqarikurqan Diospa sayarichisqan gobierno-manta, mayqinchus chay huk contrario qhapaq suyupi karqan.
From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.
1798 watamanta Guerra Civil kamaqa, Republicanismopa waqranqa huk ruwanakuy p’unchaykunata rikuspa iskay kastapi políticopi awqakunata paqarichirqan, chaykunaqa esclavitudpa iskay chimpankunata representan. Esclavitudta qatipayta munaspa chay ruwayta astawan qatichiyta maskaq proslavery awqakunaqa maqanakuyta chinkachirqanku.
From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.
1798 watamantaqa Guerra Civilkama, protestantismopa waqranqa huk ruwanakuy p’unchawkunata pasarqusqa, chaymi iskay kasta religioso awqakuna rikhurirqanku, esclavitudpa sasachakuyninmanta iskay ladoyta representanankupaq. Esclavitudta yanapaq awqakunam, esclavitudmanta profecíapa qallariy yachayninta hina wiñachiyta mask’aqkunaqa, ch’aqwaypi atipachisqa karqanku.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
1863 watapi republicanismopa waqranqa esclavitud ruwanakuyta qharquspi atiparqan.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
1863 watapi, Protestantismop waqrankaqa esclavitudmanta profecíata qhispichiyta atirqan.
In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.
Chayhinataqmi paykunaqa Millerpa ruwasqanta qhispichirqanku, paymi karqa pachaqninpaq Elías. Chayhinallataqmi paykunaqa “Moiséspa juramentonta”pas qhispichirqanku, pachaqninpaq cimientopa ruminta. Hinaptinmi Moiséspas Elíaspas qhispichisqa karqanku, ichaqa kutimorqanku 11 de septiembre de 2001 p’unchawpi.
Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.
Alfa y Omega, musphapaq simikamayuq, pacha profecíapi hunt’asqa kachkanmi paypa divino firmanta, “Moisespa juramenton” nisqapi, chayta kikinmi willarqan Palmoni hina, Musphapaq Yupanaq. Mana creenku chayqa, cheqaqtapuni mana sayachisqa kankichikchu.