Jones' Logic

Lógica de Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Jonespa yuyaychananmi sinchi qaqa hina allin: Apocalipsis chunka tawañiyuqpa ñawpaq angelqa qhepanta hamuq iskay angelkunamanta mana rakisqa kayta atinchu. Chay kimsa angelkunapa ruwasqankumanta trompeta angelkunawan t’aqasqa tinkisqanta riqsichisqanqa lliwpaq mana phalliy atina, sumaqta wichq’asqa. Paypa kallpachasqanqa mana iskayrayaypaqmi Apocalipsis chunka tawañiyuqpi kaq kimsa angelkunapi karqa; ichaqa paykunata “mana rakikuq” hina churaypaq yuyaychananqa, ñawpaqta paykunaq ñawpaqninpi kaq llapa angelkunapaqpas chay hinallata allinmi.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Imarayku paymi chay focuskasharqa Apocalipsis chunka tawa qillqapi kinsa angelkunaman, mana puchukayninman hina apamurqachu kikinpa lógicanta. Tukuy tukukuyninpiqa, pichqa, suqta, qanchis ñak’ariy trompetakunata Apocalipsis chunka tawa qillqapi kinsa angelkunawan tinkuchinapaq llamk’achisqan lógicaqa, hinallataq trompetakunaq siq’inta qanchis trompeta angelkunaq ñawpaq kaqman, huk kaqmanraq, kutichiytapas uqhariq.

And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

Chaynataq qhawarirqani Diospa ñawpaqenpi sayaq qanchis angelkunata; hinaspataq paykunaman qorqanku qanchis trompetakunata. … Hinaspataq qanchis trompetayuq qanchis angelkuna waqaychayta qallarinankupaq wakichikurqanku. Apocalipsis 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Angelkunakunaq qatiqninqa qallarin “qanchis” trompetayuq angelkunawanmi, hinaspa Apocalipsispi angelkunap siqinqa qallarin ñawpaq trompetamanta pacha, kinsa kaq angelpa uyariyninakama, bestiapa señalanmanta willakuyninpi. Jonesqa allintam reqsichin huk sapanchasqa kasqanta ñawpaq tawa trompetakunamanta qhipa kinsa ay trompetakunakama, imaraykuchus chay “tawa hinaspa kinsa” profetiko wakichiyqa tarikunmi iglesiakunapipas hinaspa sellokunapipas. Apocalipsis libropi kinsa testigokunapi sayachisqa kasqanmi atiyta qon chay rikuyta akllaqkunaman, chay qanchisqa, huk simbulokhina kaspanpas, tawatapas simbulokhina hinaspa kinsatapas simbulokhina ukhunchan.

A Divine Connection

Huk Sipasqa Tinkuy

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Kay qhipa p’unchaykunapi riqsichisqanchikqa kaymi karqan: Apocalipsis chunka tawañiyuqpi ñawpaq kaq angelpas iskay kaq angelpas kallpachasqa kanku Islammanta pacha willakuyninwan, ñawpaq kaq hinaspa iskay kaq ay rikuchisqanwan; hinaspa kinsa kaq angelpa kallpachakuyninqa 9/11 p’unchaypi kinsa kaq ay hunt’akusqanwan ruwasqa karqan. Jonespa churanan rikuchisqanqa, (manachus payqa noqaypa nisqayta sut’incharqanchu) Apocalipsis pusaqniyuqpi ñawpaq kaq trompeta angelmanta qallarispa Apocalipsis chunka hukniyuqpi kinsa kaq ay trompetakama llapa angelkunaqa mana t’aqasqa hina t’inkisqa kanku Apocalipsis chunka tawañiyuqpi kinsa angelkunawan. Paykunaqa kikin profetiko siq’ipi unancha kanku. Chay hina reqsichisqa kanan tiyan sapa huk angel rikuchisqan ruwanakuna imayna kasqanta entiendenapaq. Chayrayku, qanchis iglesiakuna, sellokuna hinaspa trompetakuna qanchista rikuchisqanku hina, hinaspapas qanchispa llapan unancha ukhupi tawa hinaspa kinsa unancha kasqanta rikuchisqanku hina; qanchis trompeta angelkunamanta ñawpaq kaqmanta qallarispa kinsa kaq angelkama angelkunapa siq’inqa hukllachasqa llapanman hina qhawasqa kanan tiyan. Kayqa chunka hukniyuq angelkunapa siq’inta reqsichin.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Kimsa angelkuna, Apocalipsis chunka tawayuqpi rikuchisqa, Millerita-kunapa willakuyninpaqmi kanku, chaymi willarqa taripay kichasqa kasqanta; chaymanta qhipamanqa, pachak tawa chunka tawa waranqa runakunapa willakuyninmi, taripay wichq’akuyta willakuspa.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Qanchis trompetakunaqa rikuchinku atiykunata Diospa providencial kayninwan llamk’achisqanta, inti yupaychayta obligaspa sayachiq nacionkunaman juicio apamunapaq.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Ñawpaq tawa waqra qapariykunakqa qawachin Kunti Roma suyupa aswan-aswan wañuyman chayasqanta wata 476 kama.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Pichqaq kaqtaq suqtaq kaqtaqmi reqsichinku Inti llaqtapi Roma nisqapa tukukuyninta, 1449 watamanta 1453 watakama.

The last three trumpets represent Islam of the three woes.

Kimsa qhipa waqaychasqa trompetakunaqa kimsa llakikunaq Islamninta sut’ichanku.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Apocalipsis chunka capítulope ángel nisqaqa Cristomi, paymi uraykamun qallariypi kuyuyta kallpachananpaq; hinaspataq Apocalipsis chunka pusaqniyuq capítulope yapamanta uraykamun, tukukuypi chay kuyuyta kallpachananpaq.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Qanchis kaq trompetaqa waqayta qallarin 22 octubre 1844 watapi juicio kicharisqampi, chaymi antitípico Expiación Punchaw kachkan. Jubileo trompetaqa Expiación Punchawpi waqachisqa kanan karqa. Chhaynaqa iskay trompetakuna juiciopi waqachisqa kanku: Jubileo trompeta hinaspa qanchis kaq trompeta.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

Chaymi qanchis kaq killapa chunka kaq p’unchayninpi jubileo waqrapa qapariyninta waqyachinki; pampachakuy p’unchayninpi tukuy suyuykichispi waqrata qapariychinkichis. Hinaspa pichqa chunka watata ch’uyaqchaspa, llapa suyuykichispi llapa chaypi tiyaqkunaman kachariyta willakuychis: chayqa qankunapaq jubileo kanqa; sapankama runa kutimunqa herenciankaman, sapankama runa kutimunqa ayllunkaman. Chay pichqa chunka wata qankunapaq jubileo kanqa: mana tarpunkichischu, mana kikillanmanta wiñaqta allankichischu, nitaq mana pallankichischu mana rutusqa vidniykipa uvankunata. Levítico 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Leviticopi qatiq p’anqapi tarikusqa contexto, Israelpa “qanchis kutita” ch’iqichisqa kayninta reqsichin, chayqa rikuchisqa kachkan chay versículokunapi, paykunaqa pusanku Jubileo waqra waqachiyta Yompi Expiación nisqa p’unchawpi.

Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

Rimay Israelpa churinkunaman, hinaspa ninki paykunaman: Qankuna haykuqtiykichik chay allpaman mayqintachus qankunaman qusqayki, chayqa allpa samasqa sábadoyta waqaychanqa Señorpaq. Soqta watakuna tarpuyki chakraykita, soqta watakunataq podayki uvasniyuq huertaykita, hinaspa pallayki rurunkunata. Ichaqa qanchis kaq watapiqa allpapaq kanqa samay sábado, Señorpaq sábado: ama tarpuychu chakraykita, amataq podaychu uvasniyuq huertaykita. Cosechaykimanta kikillanmanta wiñaqtaqa ama rutuychu, amataq pallaychu mana podasqa uvaykipa racimunkunata: allpapáqmi samay wata kan. Allpapa sábadontaqqa mikunapaqmi kanqa qankunapaq; qampaq, sirviqniykipaq, warmi sirviqniykipaq, minkasqa llamkaqniykipaq, hinaspa qanwanta kuska tiyaq huñu runapaqpas; uywaykikunapaqpas, allpaykipi kaq salqa animalakunapaqpas, llapa mirayninqa mikunapaq kanqa. Hinaspa yupaykuy qampaq qanchis watapa sábadonta, qanchis kuti qanchis watata; chay qanchis watapa sabadokunapa tiempontaqqa qampaq kanqa tawa chunka isqun watakuna. Levítico 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Millerqa reparaspa, iskay chunka suqta qillqapi Israelpa allpapa samana p’unchayta p’akispan taripanakusqanmanta, huk p’unchay wata kasqanmanta kamachiyta churarqa; hinaspa tarirqan huk wata kimsa pachak suqta chunka p’unchayniyuq kasqanta, hinaspa qanchis kuti kimsa pachak suqta chunkaqa iskay waranqa pichqa pachak iskay chunka wata kasqanta, rimanakuyta p’akisqankumanta muchuyninpaq. Chaymi ñawpaq profetik chiqaq kayta pay tarirqan. Chayqa chay chiqaqkunapa cimientonmi, Kristuqa Millerpa llamk’ayninwan churasqan cimientota hunt’aspa. Jubileopa kornetanqa qispichiypa, libre kaypa willakuyninmi.

The seventh trumpet is Islam of the third woe.

Qanchis kaq trompetaqa kinsa kaq ay haqaypi Islammi.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ichaqa angelpa rimayninpa p’unchayninkunapi, qanchis kaq angel waqaych’ayta qallarisqan pacha, Diospa pakasqa yachayninqa hunt’asqa kanqa, imaynachus kamachiqnin profetakunaman willarqan hina. Apocalipsis 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Islampa qanchis trompetanqa huk hawamanta profetiku chiqaqmi, Jubileo trompetataq iñiypi chaninchasqa kaymanta ukhuprofetiku chiqaqmi—huchamanta qispichiypaq, chaytaq Sister White nisqanman hina, cheqaqpi kinsa kaq angelmi. Qanchis trompeta waqamusqan pacha ukhupi, “qhampiqpi Cristo kashan, gloriaq suyaynin” nisqa pakasqa yachayqa hunt’asqa kanqa, Cristoq Divinidadninta huk pachak tawa chunka tawa waranqakunapa runa kayninwan huñuchkaptin. Chaypacha Diospa sellonta chaskiqkunaqa waqaychana willayta trompeta willay hina willakuyanqaku, kinsa kaq llakikuynin hina rikuchisqa, hinaspataq kinsa kaq angelpa waqaychanan hina. Kinsa kaq llakikuyqa kallpachan kinsa kaq angelpa willayninta, maypachachus angelqa, Jesucristo kasqanmantapas mana pisi personajeyuq, makimpi huk willayniyoq uraykamun.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Ñuqanchik riqsispaqa, chayqa ñawpaq ñaqa iskay ñaqa waqaychasqakunaq pacha-profesíam kasqanta, ñawpaq angelpa willakuyninta kallpachasqanta; hinaspa kinsa ñaqa waqaychasqapa profesían kinsa angelpa willakuyninta kallpachasqanta, chaymi trompetakunata reqsichkanchik hinataq: “Domingota kamachisqankuman kutichisqa Roma pataman apamusqa taripaykuna” nispa. Chay providencial taripaykunaqa, aswanraq qhipa kinsa ñaqa waqaychasa trompetakuna, Apocalipsis chunka tawañiyuqpa kinsa angelkunaq waqyay willakuyninwan tupachkanku hinaspa parallelakun. Iskay ñaqa waqaychasqa hinaspa iskay angel Millerita historiapi; kinsa ñaqa waqaychasqa hinaspa kinsa angel pachak tawa chunka tawayuq waranqakunaq historiapin. Ñawpaq pacha historiapi ñawpaq hinaspa iskay angelkunapa, taripay kicharisqanmanta willakuymi kallpachasqa karqa Islampa ñawpaq hinaspa iskay ñaqa waqaychasqakunapa hunt’asqanwan. Tukukuy pacha historiapi kinsa angelpaqa, taripay wisq’akusqanmanta willaq willakuymi kallpachasqa karqa Islampa kinsa ñaqa waqaychasqapa hunt’asqanwan.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Qallariyninpipas tukukuyninpipas kallpachakuyqa rikuchisqa karqa Apocalipsis chunka kaq, chunka pusaqniyuq kaq angelwan, “pim chayqa mana aswan pisi personajechu Jesucristo-manta.” Islam-pa hawapi willakuyninpas juiciopa ukhupi willakuyninpas hawapi kinsa kaq ay tukukuq trompetanmi, juiciopa ukhupi willakuynintaq kinsa kaq angelpa trompetanmi. Islam-pa hawapi trompetanqa iskay waranqa pichqa pachak iskay chunka watakunapa profecianmi, kinsa kaq angelpa ukhupi trompetantaq iskay waranqa kinsa pachak watakunam. Iskayninkuqa chayamuspa waqyarirqanku wañusqakunapa juicionpa kichariyninpi, hinaspataq iskayninkuqa hukmanta chayamuspa waqyarirqanku kawsakkuqkunapa juicionpa kichariyninpi.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Apocalipsis chunka kaq angelqa uraykamurqa 1840 watapi agosto killapa chunka hukniyuq p’unchawninpi, Islammanta willakuy qelqasqa profecía hunt’akusqanman hina; chayta ruwaspanmi, chay angelqa rikuchirqa Apocalipsis chunka pusaqniyuq kaq angelpa uraykamuyninta, Islammanta huk profecía hunt’akusqanwan. Diospa taripayninqa domingo ley nisqapa hatarikuyninpaq 321 watapi, hinaspa yapamanta 538 watapi, soqta ñawpaq trompetakunawanmi rikuchisqa; paypa taripaynintaq utqayllamanta hamuq domingo ley nisqapa hatarikuyninpaq qanchis kaq trompetawanmi rikuchisqa, chaymi kinsa kaq ay y también kinsa kaq angelpas. Taripay qallariymanta waqyay willakuynin 1844 watapi octubre killapa iskay chunka iskayniyuq p’unchawninpi, hinaspa kawsakkunapa taripayninmanta waqyay willakuynin 9/11 p’unchawpi, iskayninkuqa qanchis kaq angelwanmi kallpachasqa karqa, Jonespa churakusqan qatiqninpi hina. Soqta trompeta angelkuna pusaqniyuq hinaspa isqunniyuq capitulokunapi; chaymanta chunka kaq capitulopi uraykamun angel, payqa mana pisiyachisqa personajeychu, aswanqa Jesucristo kikinmi. Paymi angelkunapa qatiqninpi qanchis kaq, paypa qhepanta chunka hukniyuq kaq capitulopi hamun kinsa kaq ay, chaymi qanchis kaq trompeta, 1844 watapi waqaychayta qallarirqa, ichaqa angelkunapa seriepi pusaq kaqmi, chaymanta pusan Apocalipsis chunka tawan-niyuqpi isqun, chunka, hinaspa chunka hukniyuq angelkunaman.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Kimsa kaq ángelpa willakuyninqa manam ñawpaq kaq huk ñiqin angelkunapa, iskay ñiqin angelkunapa willakuyninkunamanta sapanchayta atinkichu; ichaqa manam Diospa qanchis trompetankunamanta, apostasiaman taripaq juzgamientonmanta, t’aqayta atinkichu. Apocalipsis qelqapa pusaj kapitulopi tarisqa juzgamientopa ñawpaq tawa trompetankuna riqsichin Constantinoq 321 watapi ñawpaq Domingo p’unchaw kamachiynta ruwasqan qhepamanta Roma Occidentalpa aswan-aswan chinkayninta, hinallataq qallarin 330 watapi imperiota inti lloqsiyman hinallataq inti haykuyman rakisqanmantam.

“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

“May pachapi suyunchik, kamachiq tantanakuykunapi, runakunaq yuyayninkuta watananpaq kamachikunata ruranqa, religiónpi hayñinkunamanta, domingo p’unchayta waqaychanankupaq kallpachaspataq, qanchis kaq p’unchay Samana Samanata waqaychaqkunapaq ñak’ariy apaq atiyniyuqta churaspataq, Diospa kamachinmi, llapa imapaq hina kaqman hina, suyunchikpi mana valiqman tukusqa kanqa; hinallataq llapa suyupaq apostasiam qhipanta llapa suyupaq thuñiywan qatipasqa kanqa.” Review and Herald, 18 diciembre, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Llaqtapa huchaman urmaynin llaqtapa chinkayninta apamun nirqan yachachiyqa, Constantinoq llaqtanman chayamurqan ñawpaq tawa cornetakunawan, chaykunam Roma occidentalta 476 watapi tukuchirqanku. Roma orientalqa 1453 watapin tukukuyninman chayarqan, ichaqa profecía nisqaman hina llaqtayuq kamachikuynintaña oqorqan 27 julio 1449 p’unchawpi. Babiloniamanta huk tuta ukhullapi urmachisqa kasqanman mana rikch’akuspa, Romaqa, occidentalpas orientalpas, pisillamanta tukukuyninkunaman apasqa karqan. Roma occidentalpa urmaynin, ñawpaq tawa cornetakuna ukhunpi 476 watakama, Estados Unidosp urmayninta rikuchin tawa cornetakuna ukhunpi; chayqa huk nivelpi Estados Unidospa tawa mirayninkunata rikuchin, chaykuna 1798 watapi qallarispa Domingo ley kama tukukun. Chay tawa miraykunaqa Adventismopa tawa mirayninkunawan parallelon, chaykunataq Apocalipsis ishkayniyuq ñawpaq tawa iglesiakunawan, Ezequiel pusaq ñiqin kapítulopi tawa aswanman wichariq millay abominacionkunawan, hinallataq Joel qillqapi tawa ola langostakunawan parallelon.

For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

Kaymi nin Señor Diosmi ninqa: ¡Imaniraykum aswanraq, Jerusalénman chay tawa sinchi taripayniykunata kachamusaq chayqa, espadata, yarqayta, millay uywakunata, unquy onqoytawan, runatapas uywatapas chaymanta kuchunaypaq! Ezequiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Pichqaq kaqnin trompetakunam Inti llaqtapi Romata urmachirqanku, hinallataq inti llaqtapi Roma, profetap rimayninpi kinti llaqtapi Romaqwan tinkuchisqa kasqanman hina, estadota rikuchin. Kinti llaqtapi Romaqa iglesiata rikuchin. Kinti llaqtapi Romaqa Estados Unidos naciontapas rikuchinmi, paymi ñawpaqta atipasqa, imaynan kinti llaqtapi Roma atipasqa karqan hinata.

“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

“América, hinaspa qhispisqa yupaychay libertadpa allpan, Papadowan hukllakuspa yuyayman ch’aqwayta churaspa runakunata llulla samana p’unchayta yupaychanankupaq kallpachaspa, chayqa kay pachapi llapa suyukunapi tiyakuq runakuna paypa ejemplonta qatinqaku.” Testimonies, volumen 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Ñawpaq tawa trompetakunaqa Amerikapa historianninpim tawa miraykunata rikuchin, hinaspa Estados Unidos urmaykuptin, Daniel chunka hukniyuqpa tawa chunka hukniyuq versiculopi nisqa hatun sumaq allpaqa chayraqmi urman, hinaspa qhipa hark’ayninqa Egipto, kay pachapi wakin llaqtakunapa unanchan. Naciones Unidas, chunka reykuna kasqankurayku, chaymantam qanchis kaq reinonta papadoman qusqankumanta acuerdankuña, Revelación chunka qanchispi nisqahinataq, “huk pisi pachakama—huk hora.” Kayqa Herodespa p’unchaynin raymipi pasakun, maypichus kuskan reinonta qonanta prometen. Herodespa p’unchaynin raymipi, chay horapi qelqasqa makin rikurimun perqakuna yesopi, hinaspa Belsasar wañuchisqa kachkan. Chay horaqa domingo kamachiypi chayamun, hinaspa runakunapa gracia pacha tukukuyninkama sayan. Qanchis kaq reinoqa atipasqam, Constantinopla perqakuna 1453 watapi urmayninwan unanchasqa hina. Estados Unidospi domingo kamachiymanta, 1449 nisqawan unanchasqa hina, Constantinopla urmayninkama 1453 watapi, tawa simbólico watakuna kanku. Papadokunaqa wañuy apaq ch’akiyta 1798 watapi chaskirqan.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Daniel chunka huk versículonpi papadokuna urmarqan 1798 watapi, pacha tukukuypa tiempompi. Chaymanta urqu suyuq reyñinqa urmarqan 1989 watapi, pacha tukukuypa tiempompi. Estados Unidosqa urman versículo hukniyuq chunka hukniyoqpi, Egiptoqa urman versículo hukniyuq chunka iskayniyoqpi, papadokunaq atiyñintaq kutimun iskay kaq, tukuypaq urmayninqaman versículo hukniyuq chunka pichqayoqpi.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

“Naciónkunapa hatariyninmanta urmayninmanta, Danielpa librunpi hinaspa Apocalipsispi sut’inchasqa kasqanman hina, yachakuytaqmi imayna mana allinpaq kasqanta llapa hawallapi rikuchikuq, kay pachapa hatun kayninqa. Babilonia, llapa atiywan hinaspa hatun k’anchayninwan, mayqin rikch’akuynintapas kay pachanchikqa manan chaymanta qhipamanqa hayk’aqpas rikurqanchu,—atiy hinaspa hatun kay, chay p’unchaykunapi runakunapaqqa sinchi sayaq, unaypaq takyaq hina rikurirqan,—ancha hunt’asqataqmi chinkapusunña! “Qurapa t’ikahina,” wañusqan. Santiago 1:10. Chayhinataqmi Medo-Persia qhapaq suyuqa chinkarqan, hinaspa Grecia nacionpa hinaspa Romapa qhapaq suyunkunapas. Chayhinataqmi tukukuq tukuy ima mana Diosniyuq cimentunpi sayasqa kaq. Sapallanmi sayanman chay imapas Paypa munayninwan huñusqa kaq, hinaspa Paypa kasqanta rikuchiq kaq. Paypa kamachikuyninkunallanmi kay pachanchikpi sapa kuti mana kuyukuq kaqkunaqa.” Profetas y Reyes, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Chusku tawa chunka hukniyuqpi rimasqapi, Estados Unidospa urmaynin (llulla willaq) 1449 watapi rikuchisqa karqan; chusku tawa chunka iskayniyuqpi rimasqapi, Egiptopa urmaynin (amaru) 1453 watapi rikuchisqa karqan, hinaspapas papakuna kamachiy (sallqa uywa) yanapaqniyuq mana kaspa tukukuyninman chayan, 1798 watapi rikuchisqa hina. Llulla willaqpas amarupas trompeta atiyniyuqkunawan urmachisqa kanku, sallqa uywataq amaru atiyniyuqwan urmachisqa kan.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Tawa chunka iskay chunka hukniyuq kayqa huk qhapaq suyu chinkarichisqanmanta unanchanmi. Alejandroq qhapaq suyunta tawa qhapaq suyukunamanmi t’aqarichirqan, hinaspataq Egipto lamar qomerpi tawa miraypi uraykamuqan, hinaspa Israelqa Intiman k’umuykan Ezequiel pusaqniyuqpi tawa millay qhencha kayninpi. Protestantismop tawa mirayninkuna, hinaspa Republicano-kunapas allpa uywa nisqapi, 1798 watapi qallarin, hinaspa iskaynin waqranpaq pasayta qayllamusaq Domingo leywan tukukun. Ezequielpa Jerusalén contra tawa nanay juzgamientonkuna, Estados Unidos contra tawa juzgamientokunata rikuchin; chay tawa juzgamientokunataq Bibliapi profecía nisqapa soqta kaq qhapaq suyuq juzgamientonkunamanta rikch’achin, hinaspataq chaykuna unanchan 1449 watamanta 1453 watakama chay tawa watakunata, maypichus Bibliapi profecía nisqapa qanchis kaq qhapaq suyu acuerdonkuwan qhapaq suyunkumanta kuskanta papadoman qunanku iglesiapiwan estadopi hukllachasqa t’inkiypi, mayqen t’inkiy patapi Tiro llaqtaq waynapa warmi reynaykan.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

1449 watamanta 1453 watakama tawa wataqa qanchis kaq qhapaq suyuqa domingo kamachiypi tukukuyninta rikuchin, hinallataq pusaq kaq qhapaq suyupas domingo kamachiy manta prueba tukukuq kama tukukuynin pacha kasqanta rikuchin. Egipto atipayqa, mayqinchus kay pachapas, hinallataq papadoman qusqa dragónpas kachkan, 1449 watamanta 1453 watakama tawa watawan unanchasqa pacha qallariyninpi huk fractal nisqa hina kachkan. Kaymi Constantinopla urmayta domingo kamachiywan reqsichin, hinaspataq yapamanta Miguel sayariqtin. Miguel sayariqtinqa tawa angelkunaqa qispichisqa yachachiyman hina hunt’asqa kachkanku.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

Rikurirqani tawa angelkuna tawa wayrakunata hark’asqankuta, Jesúspa llank’anan santuaripi tukukama; chaymantataq qhipa qanchis ñak’ariy plágakuna hamunqa. Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Alejandropa qhapaq suyunkuna tawa rakisqa, Roma occidentalpa hawanpi tawa qepyay waqras, Roma orientalpa hawanpi tawa wayrakuna kacharichisqa, Jerusalénpa hawanpi tawa nanay juicioykuna, papado tukukuyninman chayaspa mana pipas yanapaq kaptin tawa wayrakuna kacharichisqa. Kay profético unanchakunata rikhurichisqawanmi iskay ñak’ariyta yuyarisun, qaylla hamuq domingo kamachiyta churayman tupachispa.

The Council of Florence

Florencia Hatun Tantanakuy

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

1439 watapi, Florencia Consejope (Florencia Unión nisqapas sutichasqa), Iglesia Ortodoxa Orientalpa representantekuna (Emperador Bizantino Juan VIII Palaiologoswan, Constantinopla Patriarcawan pusasqa) Iglesia Católica Romanawan huk formal unión decreto-ta firmarqanku. Paykuna acuerdorqanku Roma Papa-ta llapa Iglesiapa uman hina (aswan hatun kamachiq atiyniyuq autoridad hina) riqsichiyta.

For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

Qharinqaqa warmipa umanmi, imaynachus Cristoq iglesiapa uman kasqan hina; payqa cuerpopa Salvadorninmi. Efesios 5:23.

The Nicene Creed

Yupaychasqa Niceno-simi yachachiyqa

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Emperadorta Patriarcawanpas “Filioque cláusulata” Niceno Credopi chaskirqanku, chayqa Niceno Credoman yapasqa kasqanmi, nispa Santu Espírituqa Taytamanta hinallataq Churimantapas lluqsin. Niceno Credoqa hukninmi aswan hatun ancha mast’arisqa rimaykunamanta, católica iñiypa historiampi. Niceno Credoqa católica iñiypa sonqonpi kaq yachachikuykunapa formal pisiyachisqa huk huñuymin. Qallariyninpiqa qelqasqa karqa Jesucristo pichus kasqanmanta cheqaq kayta amachanapaq. Watapi 325, hatun ch’aqway paqarirqan, Arius sutiyoq sacerdotepaq yachachisqanrayku, nispa Jesusqa Dios Taytapa rurasqan kasqanta hinallataq mana hunt’asqa Dioschu kasqanta.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Qhapaq Hatun Constantino ñawpaq Nicæa tantanakuyta waqyarqan chay sasachakuyta allinchaypaq. Chay tantanakuy sinchita takyachirqan Jesús hunt’asqa Dios kasqanta, Taytawan “huk kikillan kaqninpi” kasqanta. Chay Iñiy willakuyqa qhepaman mast’arichisqa karqan Constantinopla tantanakupi wata 381-pi. Kay pachapi yuyayman churana kan: Nicæa Iñiy willakuyqa ñawpaq Constantinoq historiampi sayachisqa karqan, hinaspa chayqa qhepa Constantinopaqpas huk sasachakuy kanan karqan; payqa Constantino chunka hukniyuq karqan, inti lloqsimuynin lado Byzancio llaqtapa qhepa qhapaq apu kasqanrayku. Hatun Constantino, ñawpaq kaq, kuti-kutimanta Bibliaq willakuyninpi rimarisqa sujetom hina qhawachisqa kachkan. Payqa inti lloqsimuynin imperiopa qallariyninpi kamachiqmi, chayrayku inti lloqsimuynin imperiopa tukukuyninpi kamachiqta rikch’achin. Nicæa Iñiy willakuyqa qallariy historiapipas tukukuy historiapipas huk imamanta kananqa profecíata yachaq runapaq allinta qhawarisqa kanan, alpha hinaspa omega nisqakunapa prinsipionta entiendenqa.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

381 watapi, Nicenopi Iñiypaq Rimaynin musuqmanta allichasqa karqan Purgatoriomanta yachachiywan, Eucaristíamanta yachachiywan, hinallataq Eucaristiapaq mana pukuchisqa tantata llamk’achiyta chaskispa, chayqa Latin runakunapa ruwaynin karqan. 381 watapi Credopis Católicokunapa original huchamanta hinallataq wañusqamanta qhepapi kawsaymanta unanchayninta chaskirqan. Tukukuyninpi kay hatun rimaywanmi tukukurqan: “Noqaykupas sut’inchayku hatun apostólicopa seesninwan Romanopa Pontíficen tukuy pachapi ñawpaq kamachiq kasqanta, hinaspataq Cristopa chiqap vicario kasqanta.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Florencia Hatun Tantanakuypi huk musuqchasqa rikch’ayninmi firmakurqa 1439 wata, julio killapa 6 p’unchawninpi, Constantinopla llaqtam 1453 watapi Otomano Turkokunaman urmaqtinmanta 14 wata ñawpaqta. Say tinkiyninqa ancha sinchi política ñit’isqa kasqan ukhupi firmakurqa. Imperio Bizantinoqa ancha llakiywanmi kasharqa Inti hayk’umuq Otomanokunapa contranpi Occidente lawmanta soldadokuna yanapakuyninta maskhaspa. Griego delegadokuna wasinkuman kutimusqankumanta qhipamanqa, say rimanakuyqa kallpawanmi chinkachisqa karqa Inti lawpi ashkha klerokuna, monjekuna, hinallataq llapa runakunapaq. Ashkha obispokuna, mayqenkunachus chayta firmarqanku, qhipamanmi yanapayninkuta qechurqanku. Say tinkiyninqa manam hayk’aqpas hunt’asqa churakusqachu, hinallataq qatiq watakunapim Inti Ortodoxa Iglesiapaq sut’inchasqa mana allinchasqa karqa. Constantinopla llaqta 1453 watapi urmaqtinqa, say tinkiyninqa ñam ruwasqapi urmanakusqa kasharqa. Historiadorkunam achka kutipi willakunku kayqa huk política tinkiynin kasqanta, teología, cultura, hinallataq runa masipa ukhu ukumanta sinchi hark’ayrayku mana atisqa tukusqanta.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Ñawpaq Nicaea Hatun Tantakuypi, wata 325 nisqapi, Niceno Iñiy Willakuy chaskisqa karqan. Chayqa phichqa wata ñawpaqman señalasqa kashan wata 330 manaraq chayamushaqtin, maypichus Daniel chunka hukniyuq, iskay chunka tawañiqin versículopi “huk pacha” hina rikuchisqa kimsa pachak soqta chunka wata tukukurqan.

He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

Payqa allin kawsaywan yaykunqa, suyupaq aswan qapaq hallp’ankunamanpas; hinaspan ruwanqu qaqarisqankuna mana ruwasqanta, nitaq ñawpaq taytankunap taytankunapas mana ruwasqankuta; payqa paykunaman rakinqa apasqa qillqakuna, saqe, ima qapaq kaykunatapas: arí, sinchi pukllanakunapaqpas yuyayninkunata wakichinqa, huk pisi pachakama. Daniel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

31 a.C. watata hinallataq 330 watapas Daniel chunka hukniyuq qillqapa iskay chunka qanchisniyuq chaymanta iskay chunka isqunniyuq versículokunapi nisqa “churasqa tiempo”-ta señalan.

And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

Kay iskaynin reykunapa sonqonkunaqa mana allinta rurayllapaqmi kanqa, huk mesa patapin llullakuykunata rimankaq; ichaqa chayqa manam allinpaq lluqsinqachu, imaraykuchus tukukuyninqa churasqa p’unchawllapim kanqa. … Churasqa p’unchawpi kutimunqa, uray llaqtaman hamunqa; ichaqa manam ñawpaq kaqhinachu kanqa, nitaq qhipa kaqhinapas. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Profeciap niraqninkunapa qallariynin (330) hinaspa tukukuynin (1449–1453) inti lloqsimu Romaqqa rikuchisqa kachkan ñawpaq hinaspa qhipa emperador Constantino nisqawan. Profeciap niraqninkunapa alfa hinaspa omega inti lloqsimu Romaq, Bizantino Imperio sutiyoq, tinkisqa kachkan kimsa pachak soqta chunka watayuq Roma Imperialpa tukukuyninwan, mayqinchus aswan kamachiq hina kamachirqan Actium maqanakuy manta 31 a.C. watapi qallarispa 330 watakama, chaymanta riqsispa 1453 watakama. Actium maqanakuy manaraq kaptin 31 a.C. watapi, Marco Antonio hinaspa Augusto César huk mesa patapi llullakuykunata rimarqanku, ichaqa mana allinta lluqsirqanchu. 330 wata manaraq kaptin, 325 watapi, Credo Niceno chaskisqa karqan. 1453 wata manaraq kaptin, chay kikillan Credo Nicenopa musuqchasqa rikchaynin chaskisqa karqan. 31 a.C. manaraq kaptin, iskay política runakuna huk mesa patapi llullakuykunata rimarqanku. 325 watapiqa, espíritu nisqapi llullakuykuna huk mesa patapi rimasqa karqan. Chay iskay testigokuna reqsichinku política hinaspa espíritu nisqapi llullakuykunata, mayqinkunachus 1439 watapi Concilio de Florencia nisqapi chaskisqa karqan. Chay musuqchasqa Credo Nicenoqa Decreto de Unión sutiyoq karqan.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Llullakuykunapa ñawpaq markan, huk mesapi tiyaypi, 31 a.C. manaraq chayamushaspa karqan, hinaspa iskay político huñunakuykuna taypinpi, pagano Roma llaqtamanta. Chay llullakuykunapa churaska pacha 31 a.C. karqan, hinaspa chayqa Augusto-manta consistirqan, Roma-pa unanchaqnin hina, qhari warmiwan huñusqa confederación contra, paykuna Egipto-ta reprecentarqanku. Iskay kaq llullakuykuna 325 watapi karqan, hinaspa churaska pacha 330 karqan. Kimsa kaq llullakuykuna 1439 watapi karqan, hinaspa churaska pacha 1449–1453 karqan. 1439 watapi mesapi kaqkuna intiq chimpapi kaq Roma-tawan inti lluqsiy chimpapi kaq Roma-tawan reprecentarqanku, inti lluqsiy chimpapi kaq Romaqa político munayninta maskhaspa, huk religioso rimanakuywan acuerdoman chayarqan. 31 a.C., qhipanta 330, chaymanta 1453, Roma-pa siq’inpa kimsa kuti rurasqa aplicacionninta reprecentan.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Marc Antonywan Cleopatrawan huñunakusqankumanta hamuq políticopi manchayqa, 325 watapi Arrianismopa herejíamanta hamuq espiritupi manchayta rikuchirqan; chaymantaqa 1439 watapi islam suyuyu turkokunapa políticopi hinaspa religionpi manchaynintaq rikuchirqan.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Nicea Iñiykuna Qelqapi yachachikuykuna llullakuykuna kanku, chaykunapiqa manam ima cheqaq kaypas kanchu. 1439 wata, julio killapa 6 punchawninpi, Florencia Tantanakuypi firmasqa qelqaqa “Huñunakuy Kamachikuy” nisqa sutinwan reqsisqa karqa, hinaspataq chay kikillan llullakuykunata astawanraq reqsinakurqa. 1439 watapi chay kachakukuna Constantinoplaman kutimuspanku, piñakuywan hinaspa traicionmanta tumpasqa simikunawanmi tinkunakusqaku. Kay rimaymi maymanpas purirqa: “Papaq mitranmantaqa aswan allinmi turcokunaq chukullun.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Huk t’aqanakuyqa aswanraq qillqasqa karqan imaraykuchus Bizantino Qhapaq Apuqa ancha llakiywanmi qhawaq karqan Occidente llaqtakunamanta soldadokuna yanapakuyninta Otomano runakunapa contranpi. Pisi, icha mana ima soldadokuna yanapakuypas hamunanchu sut’iman rikuriptin, t’aqanakuyta yanapaqkunaqa chinkarparirqanku. 1450–1451 watakunapi, achka Inti lloq’e sinodokunam t’aqanakuyta mana chaskirqankuchu, chaymanta Constantinopla llaqta 1453 watapi urmaykuptin, t’aqanakuyqa tukuy hinantinpi saqisqa karqan. Florencepi Unión nisqa Decretopa qhipa tukukuyninqa Iglesia Ortodoxa Orientalpa yuyayninman hina huk concilio pantasqa, mana chaskisqa kasqanmi. Mana allinchasqa kasqantachu reqsinku. Ichaqa Iglesia Católica Romanaqa kunankamapas allinchasqa concilio ecuménico kasqantam qhawarin.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Kay suyachkasunmi iskay kaq ay, profetapa sut’inchasqa ch’iqninkuna imayna kutimun chay kinsa kaq aypa historiampi, chayta entiendenapaq. Ñawpaq kaq aypa pachak pichqa chunka watayuq profecianmi qallarirqan 27 julio killapi, 1299 watapi, hinaspa tukukurqan 27 julio killapi, 1449 watapi.

1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Constantino XI Palaiologosqa paqarisqa karqan 1404 watapi, hinaspata qhapaq kamachiq hina kamachikurqan enero killamanta 1449 watapi chaymanta mayo 29 p’unchawkama 1453 watapi. Payqa karqan Inti lluqsimuyniyoq Roma llaqtapa Antisuyu kaq (Bizantino) Qhapaq Suyuypa qhipa emperadornin, mayqencha 1,100 watakunamanta aswan unayta sayasqa karqan. Payqa sinchi sonqowan pusarqan Constantinopla llaqtapa amachayninta otomanoq muyurisqan 1453 watapi, qanchis waranqa manta pusaq waranqakama amachaqkunallawan, Mehmed II-pa 80,000 aswan askha soldadokuna kaq ejercitonpa contranpi. Payqa wañurqan maqanakuspa llaqtapa perqakunapi mayo 29 p’unchawpi 1453 watapi, Constantinopla llaqta tukuyta urmaykuptin. Aychantaqa mana hayk’aqpas sut’inchasqa reqsichiyta atirqankuchu. Wañuyninmi señalarqan Roma Qhapaq Suyuypa tukukuyninta (chay qhipa cheqaqmanta qatipaqmi karqan Augusto-pa 27 a. C. watapi hatarichisqan qhapaq suyuta).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Payqa yuyarinakunanmi Griega historiapi hinallataq Ortodoxa tradiciónpi hina huk qhari sunquyuq héroe hina — ñawpaq rimaykunapi achka kuti sutichasqa “Mármol Emperador” nisqa (chay iñiyqa pay huk p’unchaw kutimunqa Constantinopla llaqtata qispichinampaq nisqaqa).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Juan VIII Palaiologos (1392–1448) karqa iskay ñiqin qhipa Bizantino Emperador, payqa kamachirqan 1425–1448 watakunapi. Payqa Emperador Manuel II Palaiologospa kurak churin karqa, hinaspa Constantino XIp kuraq wawqinmi karqa. Juan VIIIqa aswan hatun chiqnin kamachisqan tiemponta pasarqan wañuypaqña chayasqa Bizantino Imperiota Otomanokunamanta qispichiyta ancha llakiywan maskhaspa. 1439 watapiqa, pay kikinmi Italiaman purirqan hinaspa Florencia Hatun Tantakuyta umallirqan, chaypi paywan Inti lloq’e Ortodoxo delegaciónqa huk pisi tiempollapaq acuerdota rurarqanku Roma Católico Iglesiwan hukllachasqa yapamanta kananpaq, hinaspa Papa-ta Iglesiapa uman hina chaskinankupaq. Constantino Hatunpas Nicea Hatun Tantakuyta umallirqanmi. Juan VIII suyarqanmi kay hukllachakuy papadowanqa K’anchay llaqtakunamanta soldado yanapayta apamunanta Turcokunapaq contra, ichaqa chay hukllachakuyqa Constantinopla llaqtapiqa ancha mana munasqa karqa, hinaspa tukukuypiqa mana allinman lluqsirqanchu. Juan VIII wañurqan 1448 watapi (natural causasmanta), phisqa watallamantaña Constantinopla 1453 watapi urmaykuchkaptin. Chaymantataq wawqin Constantino XI emperador tukuq, hinaspa llaqtata amachaspa wañurqan.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Juan VIII wañuptin 1448 watapi, wawqin Constantino XI paypa rantinpi akllasqa karqan. 1448 watakamaqa Imperio Bizantinoqa huk huch’uy vasallo estadoñam karqan, hinaspa otomanokunaqa hatun atiyyuq kasharqanku pichus Constantinopla llaqtapi tronoman tiyaykunanpaq nisqapi. 1449 watapi julio killapa 27 p’unchawninpi, Imperio Bizantinoq qhipa watankunapi ancha allin reqsichisqa huk hatun político ruway pasakuran. Emperador bizantino Juan VIII Palaiologosqa ñawpaqtaña 1448 watapi wañusqa karqan. Wawqinmi, Constantino XI Palaiologos (qhipa emperador), Constantinopla llaqtapi emperador hina willasqa karqan. Ichaqa, manaraq Constantino XI kamachiq tianaman oficialta yaykuchkaptin, kachaqninkunata Ottomanokunapa Sultanninkuman (Murad II) cacharqan, hinaspa kamachinampaq saqisqa kayta mañakurqan. Sultanqa chay saqisqa kayta qorqan, chaymantaqmi Constantino XIqa formalta coronasqa hinaspa emperador hina reqsisqa karqan. Kay ruwayqa Imperio Bizantinoq independencia voluntariamente qoykuyñin hina qhawasqa karqan. Ñawpaq kutipi, huk emperador bizantino sut’ita reqsirqan payqa Ottomano turkokunapa saqisqanllawan kamachisqanta. Chaymanta tawa watallam qhipaman, 1453 watapi, Constantinoplaqa otomanokunaman urmaykurqan.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Kimsa pachak isqun chunka hukniyuq wata, chunka pichqayuq punchaw qhipaman 27 julio 1449 p’unchawmanta, 11 agosto 1840 p’unchawpi, Turkunakqa Egiptomanta amachakuyta maskarqanku, tawa hatun Europamanta atiyniyuq nacionkunaman kasukuspanku; chayhinapi hunt’arqanku profeciata huk hora, huk punchaw, huk killa, huk wata nisqapa. Kunanqa razonamientota mayqinchanpi churarqanchikña, ñawpaq ñak’ariyta iskay ñak’ariytawan qayllamanta hamuq domingo kamachikuyman aplikaykunapaq. Pedroqa, pachak tawa chunka tawayoq waranqa runakunapa simbolon hina, kimsañiqin angelpa kuyuriyninta rikuchin; William Miller-taq ñawpaq ñiqin angelpa iskay ñiqin angelpa kuyuriynintawan rikuchin. Iskaynin kuyuriykunapas “llave” nisqawan t’inkisqa kanku.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Davidpa wasinpa llavinta umrananman churasaq hombrenpi; hinaptin kicharinqa, mana pipas wichq'anqachu; wichq'aptintaq mana pipas kichanqachu. Isaías 22:22.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Qampaqa nirqaykipas: qamqa Pedrom kanki, kay rumi patapitaq Iglesiayta hatarichisaq; infiernopa punkunkunapas manam atipayta atinqachu. Qamtataq hanaq pacha qhapaq suyuypa llavinkunata qosqayki; imatapas kay pachapi watanki chayqa hanaq pachapipas watasqa kanqa; imatapas kay pachapi paskanki chayqa hanaq pachapipas paskasqa kanqa. Mateo 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Qatiq qillqapiqa ñawpaq qillqapi asuykusunchik Nínivepa maqanakuyninta, hina “llave” hina, mana ukhupi mana tukukuq t’uquta kicharinallanpaqchu, aswanpas profétik llaveta hina, chaywan Daniel chunka hukniyuqpa llapan testimoniunta hunt’asqa allichasqa kamachiyman tinkuchin. Millerpa musquyninpi “llave” cajónman watasqa karqa, chayqa Millerpa Bibliam yachaymanta ruwayninmi karqa. Milleritakunapa historianta textokunawan pruebaynin, kimsakaj angelpa historiapi “línea sobre línea” nisqawan huñusqa, chaymi llave kan Apocalipsis isqunpa llavenpaq, versículo tawa chunkaq hawapi mensajeninpa pakasqa historianta kicharispa, chaymanta allichasqa kamachiyman churaypaq.

We will continue our considerations in the next article.

Qatiq qillqapi huk qhipa artículo nisqapi kay yuyaymanakuykunata qatiqllasunchis.

“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

“Profetamanqa, ruwana ukhu ruwawan, kawsayniyuq kaqkunapa rikch’ayninkunapas paykunawan tinkisqa, llapanmi sasachakuq, mana willakuy atisqa hina rikurqan. Ichaqa tukuy atiy Yachaypa makinmi ruwaykunachaw rikukun, hinaptinpas hunt’asqa allichasqa kamachiymi paypa rurasqanmantapacha lluqsiy. Sapa ruwanmi huk ruwawan kuska hunt’asqa tinkuywan llank’an.” Testimonies to Ministers, 214.