The key to rightly dividing verses ten through sixteen of Daniel eleven is found in the basic prophetic applications that were employed over thirty years ago, in 1996, when The Time of the End magazine was published. Thirty years later, the Lord has revealed that another prophetic message is to be formalized as was the Millerite message formalized in 1831. In the omega history of these thirty years the message to be formalized is represented as a correction of a previous message of Islam, as represented by Josiah Litch and also a corrected message of the closed door, as represented by Samuel Snow, which is the symbol of the parable of the ten virgins. A message of Islam, accompanied with a warning of the progressive closing doors of probation as Christ finishes His work of judgment will be proclaimed. The message is twofold, possessing and internal and external line, which in turn represent the first two steps of the three-step testing process that always occurs when a prophecy is unsealed, as was the revelation of Jesus Christ on December 31, 2023.
Daniel 11-pa chunka versiculomanta soqtayuq versiculokama allinta rakiyqa tarikun kimsa chunka watamanta aswan ñawpaqpi, 1996 watapi, The Time of the End revista rikhurichisqa kaptin, apasqa karqan chay hatun willakuq profético ruraykuna ukhupi. Kimsa chunka wata qhipaman, Señorqa rikuchisqanmi huk profético willakuy mast’ariqta kamachisqa kananpaq, imaynachus Millerita willakuynin 1831 watapi kamachisqa karqan hinata. Kay kimsa chunka watakunapa omega historiankupi, kamachisqa kananpaq willakuyqa rikuchisqanmi ñawpaq huk Islam willakuypa allichasqan hina, Josiah Litchwan sut’inchasqa, hinallataq wisq’asqa punkupa huk allichasqa willakuynin hina, Samuel Snowwan sut’inchasqa, chaymi chunka sipaskunamanta rikch’akuq yachachikuypa unanchan. Islammanta huk willakuy, hinallataq Cristoq taripay llamkayninta tukuchishaqtin pruebapa punkukuna progresivamenta wisq’akusqanmanta huk amonestaciónwan kuska, willasqa kanqa. Chay willakuyqa iskay sapaqmi, huk ukhu linea, huk hawapi linea ima kaspa; chaykunataq kutin rikuchinku kimsa patayniyuq pruebay ruwaypa ñawpaq iskay patankunata, mayqen ruwaymi sapa kuti pasan huk profecía kicharisqa kaptin, imaynachus Jesucristopa revelaciónnin 31 diciembre 2023 p’unchawpi karqan hina.
The Time of the End magazine contains the basic overview of the future for America as represented in the last six verses of Daniel eleven which were unsealed at the time of the end in 1989. The magazine has been in the public record for thirty years and no one saw that a main theme of the magazine was the religious struggle between communism and the churches under the influence of Catholicism, especially in the Ukraine. That religious battle from the period of 1989, explains the context of the religious demise of Putin as represented by Ptolemy and Uzziah in the rebellion they both manifested at the temple in Jerusalem. The temple in Jerusalem was Uzziah’s temple, not Ptolemy’s temple. Both Putin and Zelenskyy desecrate the same temple in two different ways; one as an Egyptian and one as a Jew.
“Pachaq p’unchaykunapa” sutiyuq qillqa, Daniel chunka hukniyuq kapitulopi qhipa suqta versokunapi rikuchisqa, Amerikapa hamuq p’unchaymanta hatun willakuyta apamun; chay versokunaqa 1989 watapi, pachaq p’unchaypi, kicharisqa karqan. Chay qillqaqa kimsa chunka watakunataña runakunaq rikunankupaq qillqasqa kasqa, ichaqa mana pipas repararquchu qillqapa huk hatun yuyaynin kasqanta: comunismowan iglesiakunapa chawpipi kaq religioso maqanakuyta, catolicismopa kamachikuynin uraypi, aswanraq Ucranianpi. Chay religioso maqanakuy, 1989 watamanta pacha kaq, sut’inchamun Putinpa religioso urmayninqa imayna kasqanta, Ptolomeo hina hinaspa Uzías hina rikuchisqa kasqanta, paykuna iskayninku Jerusalén templopi rikuchisqan rebelionninpi. Jerusalénpi temploqa Uzíaspa templon karqan, mana Ptolomeopa templonchu. Putinpas Zelenskyypas chay kikillan templota iskay sapa ñankunapi mapayachinku; huknin Egipto runa hina, huknintaq judiu hina.
The church that was struggling against the king of the south in 1989 was the Catholic church. And why not? Atheism of France delivered the deadly wound to the king of the north in 1798, so why wouldn’t the papacy retaliate against atheism’s long-drawn-out persecution of the Catholic church, especially in the Ukraine? More significant is that this clear testimony about the Ukraine came from a publication in 1996, that was citing the secular historians about the history of 1989. Now that the Lord is unsealing the hidden history of verse forty, He has pointed to the struggle between two orthodox churches to provide the prophetic and historical context of the battle of Raphia and its aftermath, and He had already included the necessary insights in The Time of the End magazine that was published thirty years ago.
Iglesia 1989 watapi reyin uray llaqtayoqwan maqanakusqa karqa, chayqa Iglesia Católica karqa. ¿Imaraykutaq mana? Francia llaqtapi atheísmo nisqaqa 1798 watapi reyin hanaq llaqtayoqman wañuchiq ch’akiyta churarqa; chhaynaqa, ¿imanasqataq mana papado kutichinman atheísmo nisqap unay-unchasqa qatiykachasqanman Iglesia Católica contra, aswanpas Ucrania suyupi? Aswan ancha allin yachayqa kaymi: Ucrania-manta kay sut’i testimonioqa 1996 watapi lluqsisqa huk qillqapi karqa, mayqinchus 1989 watapa historianta secular historiador-kunamanta citesqa karqa. Kunanmi Señorqa tawa chunka versiculopi pakasqa historiata kicharispa, ishkay iglesia ortodoxa-kunapa chawpinpi maqanakuyta rikuchisqa, Raphia maqanakuyq profético hinallataq histórico contexto-ninta, chaymanta qatiq ruwaykunatapas quspaypaq; hinallataq, kinsa chunka watakuna ñawpaqpi lluqsisqa The Time of the End magazine nisqapiña munasqa yachaykunataña churapusqa karqa.
The demise of Napoleon aligns with the progressive demise of Lenin, Stalin and the system of the Soviet Union. When the prophetic southern kingdom moved its capital to Russia there were two major revolutions in 1917. The first is what is called the Russian revolution when the Czar was overthrown, and then in the same year the Bolshevik Revolution followed, which led to the civil war of 1917 unto 1922. In 1922 the Soviet Union was formed.
Napoleónpa tukuynin chinkayninqa Leninpa, Stalinpa, hinallataq Unión Soviéticopa sistemanpa sapa kuti aswan chinkayninwanmi tupachkan. Proféticopi ura suyu qhapaq suyupa umalliq llaqtanta Rusia-man astakusqanpi, 1917 watapi iskay hatun revoluciónkuna karqan. Ñawpaq kaqmi “Revolución Rusa” nisqa, chaypi Czar urmachisqa karqa; chaymanta, chaylla watapi, Revolución Bolchevique qatirqan, chaymi 1917-manta 1922-kama guerra civilman pusarqan. 1922 watapi Unión Soviética kamasqa karqan.
The beginning of Russia as the spiritual king of the south represented a two-step revolution that led to civil war, then the formation of a confederacy of countries. The collapse of the Soviet Union was also two steps, beginning with the tearing down of the Berlin wall on November 9, 1989, which then led to the dissolution of the Soviet Union on December 31, 1991. As the last ruler of Russia, the king of the south, Vladimir Putin was typified by the first Russian ruler—Vladimir Lenin.
Rusia llaqtapa qallariynin, uray suyuqpa espiritual reynin hina, iskay patapi ruwasqa huk revolucionta rikuchirqan, chaymi guerra civilman apaq, chaymantaq achka llaqtakunapa huk confederaciónninkupa sayariyninman. Unión Soviética urmayninpas iskay patam karqan: qallariqninmi Berlín perqata 9 de noviembre de 1989 p’akichisqanku, chaymantaq Unión Soviética 31 de diciembre de 1991 chinkachisqa karqan. Rusiaq qhipa kamachiqnin hina, uray suyuqpa reynin, Vladimir Putin, ñawpaq kaq Rusiaq kamachiqninwanmi tipificasqa karqan—Vladimir Lenin.
Vladimir means “a great leader” and Putin means “the path.” Lenin means “a great river,” but Vladimir Lenin chose the name of Lenin to hide his real name, which was Vladimir Ilyich Ulyanov. Ilyich means “son of Elijah,” and Ulyanov means “youthful son of Elijah.”
Vladimir sutiy nin “hatun pushaq” nisqanta, Putin sutitaq “ñan” nisqanta. Lenin sutitaq “hatun mayu” nisqanta, ichaqa Vladimir Leninqa Lenin sutita akllarqan cheqaq sutinta pakaypaq; chay sutinqa Vladimir Ilyich Ulyanov karqan. Ilyich sutiyqa “Elíaspa churin” nin, Ulyanov sutitaq “wayna Elíaspa churin” nisqanta.
The great Russian leader on the path, in the history represented by the battle of Raphia in 217 BC, was typified by the first leader of Russia, who as Vladimir Lenin was the great leader of the mighty river, but who hid his name. A name is a symbol of character, and for Vladimir to hide his two names represents a character that chose a great river of political thought, over a character represented by Elijah, which means “God is Jehovah.” The root of atheism is the denial of God, and atheism is a prime characteristic of the king of the south. The second and third given name of Lenin emphasize Elijah and his son, and the end of Russia as the king of the south is represented by Ptolemy IV, who was victorious at the battle of Raphia, but when Antiochus returned in 200 BC at the battle of Panium Ptolemy’s five-year-old son was then ruling. Lenin’s two original names identify Elijah and his son, and align with Ptolemy and his son. Elijah and the message to his children occurs in the latter days, just before “the great and dreadful day of the Lord;” which is where the battles of Raphia and Panium are also located.
Hatun Rusia pusay puriqpi, willakuy ñawpaq pachapi Raphia maqanakuywan 217 ñawpaq Cristo-pa watanpi rikuchisqa kaqpi, Rusia-pa ñawpaq pusayninwan unanchasqa karqa, paymi Vladimir Lenin hina hatun mayu-paq hatun pusay karqa, ichaqa sutinta pakarqa. Sutiqa rurayninpa unanchanmi, chayrayku Vladimir-pa iskay sutinkunata pakayqa, huk rurayniyuq kayta rikuchin, mayqinchus akllarqa hatun mayuta política yuyayman, Elías-pa unanchasqa rurayninmanta aswan; Elías nisqaqa “Diosqa Jehovámi” nin. Ateísmo-pa saphiqa Dios-ta ñiqiymi, ateísmo-taq uray llaqtapa reypa ñawpaq ch’ulla rurayninkunamanta hukninmi. Lenin-pa iskay kaq, kimsa kaq qutisqa sutinkunaqa Elías-ta, churin-tawan aswan sinchita reqsichin, hinallataq Rusia-pa tukukuynin uray llaqtapa rey hina Ptolemy IV-wanmi unanchasqa, paymi Raphia maqanakuypi atipaq karqa; ichaqa Antiochus 200 ñawpaq Cristo-pa watanpi Panium maqanakuyman kutimuptin, chay pacha Ptolemy-pa phisqa watayuq churinmi kamachiq karqa. Lenin-pa iskay qallariy sutinkunaqa Elías-ta, churin-tawan reqsichin, hinallataq Ptolemywan churinwan tinkuchkan. Elías-taq, wawankunaman willakuyninwan, qhipa p’unchaykunapi rikhurin, “Señorpa hatun manchay p’unchaynin” manaraq chayamuchkaptin; chaypin Raphia Panium maqanakuykunapas churakunku.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Qhawariychis, Señorpa hatun manchakuy punchawnin hamunanmanta ñawpaqtaqa profeta Elías-ta qankunaman kachamusqaykichik: paymi taytakunapa sonqonta wawakunaman kutirichinqa, hinallataq wawakunapa sonqonta taytankunaman, ama hamuspa kay pachata ñakaywan maqaykunaypaq. Malaquías 4:5, 6.
The testimony of Uzziah and Ptolemy align in verse eleven of Daniel eleven, and Uzziah lived for eleven years after his rebellion and leprosy; whereas, Ptolemy ruled for a total of seventeen years, which is the same number of years between the battles of verse eleven and verse fifteen. The 250-year prophecy that began in 457 BC, ended in 207 BC in the middle of those two battles; ten years after Raphia and seven before Panium. Ptolemy IV’s reign began in 221 BC, and he died in 204 BC, so the seventeen years of Ptolemy are not the same line as the seventeen years from Raphia to Panium. Nor are they the same seventeen years that are represented by the conclusion of the 250-year prophecy beginning with Nero in 64 and ending in 313. From 313 to the first Sunday law in 321 is eight years, and nine years later in 330 Constantine divided the kingdom into east and west.
Uziyaspa hinallin rimariynin, Ptolemiopa hinallin rimariyninwan kuskachasqa kachkan Daniel chunka hukniyuqpi, chunka hukniyuq versiculopi; Uziyastaq kawsarqan chunka hukniyuq watakuna astawan hatarikuyninmanta, lepra onqoyninmantawan qhipaman; ichaqa Ptolemioqa kamachirqan llapaqninpi chunka qanchisniyuq watakuna, chaymi kikin yupay watakuna versículo chunka hukniyuqpi maqanakuykunamanta versículo chunka phisqayuqpi maqanakuykunakama kasqankuwan. Iskay pachak phisqa chunka watayuq profecía, 457 a. C. watapi qallarisqa, tukukurqan 207 a. C. watapi, chay iskay maqanakuykunapa chawpinpi; Raphiamanta chunka wata qhipapi, Paniumman qanchis wata manaraq chayaykaptin. Ptolemio IV-pa kamachikuyninqa qallarisqa karqan 221 a. C. watapi, wañukurqataq 204 a. C. watapi; chayrayku Ptolemiopa chunka qanchisniyuq wataqa mana kikin siqiñachu Raphiamanta Paniumkama chunka qanchisniyuq watawan. Nitaqmi chaykunaqa kikin chunka qanchisniyuq watakunañachu, 250 watayuq profecíapa tukukuyninwan rikuchisqa, Nerowan 64 watapi qallarispa, 313 watapi tukukuq. 313 watamanta ñawpaq domingo kamachikuy 321 watakama pusaq watakuna kan, hinaspa isqun wata qhipamantataq 330 watapi Constantinoqa rakirqan qhapaq suyu kamachikuyta inti lloqsiy chimpamanwan inti yaykuy chimpamanwan.
In the very near future Putin and Russia will defeat Ukraine and the footsteps of Ptolemy and Uzziah will begin to repeat in the history represented by verse twelve. The two biblical witnesses place the final crisis for Putin in a church and state crisis. Their rebellion was manifested at the temple in Jerusalem, thus identifying Uzziah’s temple and religion as the point of prophetic reference.
Manasqa pisi p’unchawkunapi Putinwan Rusiawanqa Ucraniata atipankaku, hinaspataq Ptolomeo‑paq Uzzías‑paq saruykunaq qatiyninqa qallarinqa kutimuyta chay historiapi, chunka iskayniyuq versículopi rikuchisqa kasqanpi. Iskay bíblico testigokunaqa Putín‑paq qhipa sasachakuyta churanku iglesiawan estadowan sasachakuypi. Paykunaq hatarikuyninkuqa Jerusalén templopi rikurirqan; chaymi Uzzías‑paq templonta, hinaspa religionninta, reqsichin profético qhawariypaq puntomanta.
Zelenskyy, which means “green,” is the puppet of the globalist bureaucrats of the European Union and the United Nations, whose globalist agenda is aptly represented by the green political movement that worships mother earth. It is fitting that Zelenskyy was an actor, for he is clearly a proxy of other powers, and his name meaning “green” identifies the political philosophy that guides his movements on the chess board of human history. Checkmate is right around the corner for Zelenskyy.
Zelenskyy, nisqaqa “q’omer” niytaq, Unión Europea hinallataq Naciones Unidaspa globalistaburokratankunapa muñequnmi, paykunapa agenda globalistataq allin hina rikuchisqa kachkan kay q’omer políticokunapa kuyuriyninpi, mayqinkunachus pachamamata yupaychanku. Allinmi kachkan Zelenskyy huk actor kasqan, imaraykuchus sut’imanta huk atiyniyuqkunapa rantinchasqanmi; sutinpa “q’omer” niynintaq reqsichin ima filosofía política nisqachus kuyuchkan paypa puriyninkunata runakunaq historiankupa ajedrez tableronpi. Jaque mateqa manañam karupiñachu kachkan Zelenskyypaq.
In this final history the rebellion of Uzziah and Ptolemy will once again be acted out, but Ptolemy (Putin) died four years before the battle of Panium, and the last ruler of the king of the south is represented by a five-year-old child who is being handled by a series of corrupt and incompetent regents.
Kay qhipa historiaqpiqa Uzziahpa hinaspa Ptolemiopa hatarikuynin yapamanta uyarisqa hina rurakusqa kanqa; ichaqa Ptolemy (Putin) wañusqa karqa Panium maqanakuyta ñawpaqman tawa watakuna, chaymanta qhipa, uray llaqtapa reyninpa qhipa kamachiqnin rikuchisqa kachkan phisqa watayuq wawachawan, paytaqa huk qatipaq ismu hinaspa mana atiniyuq regentekuna apachkanku.
Ptolemy V was only about 5–6 years old when he ascended the throne in 204 BC (after his father’s mysterious death), and the Ptolemaic kingdom was paralyzed by a series of incompetent or corrupt regencies during his reign. The initial regency was from 204–202 BC, after Ptolemy IV’s death was concealed and his mother Arsinoe III murdered. The court favorites Sosibius, a longtime minister under Ptolemy IV, and Agathocles the brother of Ptolemy IV’s mistress Agathoclea, declared themselves regents. They forged or presented a will making them guardians, placed the young king under the care of Agathoclea and her family, and purged potential rivals. Sosibius handled much of the early administration.
Ptolomeo Vqa 204 a.C. watapi 5–6 watayuqllaraqmi karqa, taytanpa mana sut’inchasqa wañuynin qhipaman tiyanaman wicharisqan pacha; paypa kamachisqan pacha Ptolomeokunaq qhapaq suyuntaqa mana atiniyuq utaq iskay sunqu kamachiq kamayuqkunapa sapa kuti rantiy kuskankuwanmi suchuykachasqa karqa. Ñawpaq rantiy kamachiqa 204–202 a.C. watakunapi karqa, Ptolomeo IVpa wañusqan pakasqa kashaqtin, maman Arsinoe III-taq wañuchisqa kashaqtin. Inkap wasi munasqa runakuna Sosibio, Ptolomeo IVpa uray kamachiqnin hina unay watakuna llamk’aq, hinallataq Agatocles, Ptolomeo IVpa sirvin Agatoclea-pa wawqin, kikinkutaqmi rantiy kamachiqkuna kasqankuta willakurqanku. Paykunaqa lluqsiyniyuq qillqasqatan utaq qhawachisqankutan rurapuspa, wakcha qhariqpa waqaychaqninkuna hina kikinkuta churakurqanku; wayna qhapaqtaq Agatoclea-paq ayllunkunapa makinkuman churapurqanku, hinallataq atipayta atisqankumanta manchachiq tinkuqkunata chinkachirqanku. Sosibioqa ñawpaq kamachiykunamanta achka kutiqta ruwachirqan.
A shift occurred around 202 BC, when Agathocles became the dominant regent, but was widely hated for debauchery and mismanagement. A popular uprising in Alexandria led to his brutal lynching by a mob, with the boy-king nominally approving. Subsequent regents were Tlepolemus the governor of Pelusium, and then Aristomenes. By the time of the battle of Panium in 200 BC, the kingdom was under this rotating series of regents and court advisors.
Huk lliklla tikrasqa karqan 202 a. C. muyupi, Agatocles hatun kamachiq regente hina atiyniyuq rikurispan, ichaqa llapan runakuna payta anchata cheqnikurqanku millay kawsayninrayku hinaspa mana allin kamachiyninrayku. Alejandríapi llaqta hatarikuyninmi apamurqan paypa sinchi wañuchisqa kananman llaqta t’aqaqa makinkunawan, chay wayna qhapaq reymanta sutillapi chaskisqa hina. Qhipa regentekuna karqanku Tlepolemo, Pelusio llaqta kamachiq, hinaspa chaymanta Aristómenes. Panio maqanakuy p’unchaykama, 200 a. C. watapi, chay qhapaq suyuqa kay muyuriq regentekunawan hinaspa wasi kamachiq yachaqkunawan kamachisqa karqan.
At the battle of Panium the Ptolemaic forces were led in the field by the general Scopas of Aetolia, a mercenary commander appointed under the regency, not by Ptolemy V himself. The young king had no real control—the decisions, military strategy, and kingdom’s overall weakness stemmed from the regents’ paralysis, internal revolts (like the native Egyptian uprisings), and court intrigue. This instability allowed Antiochus III the Great to decisively defeat Scopas at Panium, seizing Coele-Syria, including Judea permanently from Ptolemaic control.
Panium maqan maqanakuypi, Ptolemaikakunapa sinchi soldadonkunaqa kampupi pusasqa karqan Aetolia llaqtamanta general Scopas sutiyuq runawan, huk mink’a kamachiq hina regenciapa uranpi churakusqa, manataqmi Ptolemy V kikinwanchu. Sipas qhapaqqa mana cheqaq kontrolniyuqchu karqan—kamachiykuna, awqanakuy yuyaymanay, hinallataq qhapaq suyuq llapan pisi kallpachasqa kayninpas regentekunapa mana kuyukuyninmanta, ukunpi hatarikuqkuna (Egipto llaqtayoq runakunapa hatarikuyninkuna hinata), courtpi sasachakuykunaq millay watukuyninmantawan lluqsirqan. Kay mana takyasqa kaymi Antiochus III Hatunman atikunanta saqerqan, payqa Paniumpi Scopasta allinmanta atirqan, chaywan Coele-Syriata hap’ispan, Judeatapas, Ptolemaikakunapa kamachiyninmanta wiñaypaq.
Historians discuss the probability that Ptolemy IV’s death was by poisoning, which is also part of the historical speculation concerning Vladimir Lenin, Joseph Stalin, as well as the queen of the south, Cleopatra. Putin prevails in the Ukrainian War, but then his demise begins with his desire to implement the controlling relationship that the Soviet Union formerly had with the Ukrainian church, which when removed in 1989, was the symbol of the victory of the king of the north over the king of the south.
Historiadorkuna rimanakunku Ptolemaeus IV wañusqan venenowan kasqanmanta ancha atiyta; chayqa hinallataq historiapi yuyaymanasqakuna Vladimir Leninmanta, Joseph Stalinmanta, hinallataq uray llaqtap qoya Cleopatra-mantapas. Putinqa Ucraniapi awqanakuypi atipan, ichaqa chaymanta qallarinqa tukukuynin, munasqanrayku churayta chay kamachiq tinkuyta, mayqanwanmi ñawpaqta Unión Soviética Ucrania iglesiata hap’iq kasqa; chaytaqa 1989 watapi chinkachisqanku, chaymi kasqa uray llaqtap reyninpa janan llaqtap reyninpa hawanpi atipayninpa unanchan.
The Ukraine is the cradle of Eastern Slavic Orthodoxy. The baptism of Vladimir the Great took place in 988 in Kyiv. Moscow later claimed the title “Third Rome” after Constantinople fell, positioning itself as the rightful heir and spiritual guardian of all Russian lands, including the Ukraine as its “canonical territory”.
Ukraniaqa inti Ortodoxia Eslava Orientalpa wiñaypa wawakunapa puñunanmi. Vladimir Hatunpa bautizasqanqa 988 watapi Kyiv llaqtapi ruwakurqan. Qhipamanta Moscuqa “Kimsaq Roma” sutita mañakurqan Constantinopla urmaqtin, chayhinata churakuspa paylla kasqanta allin chanin herederota hinallata tukuy allpa rusa-kunapa espirituypa waqaychaqninta, Ukraniatapas “territorio canónico” nisqanman yaykusqa.
The Moscow Patriarchate has always viewed Ukraine as spiritually inseparable from Russia with the motto of “One people, one faith,” which is a phrase Putin himself has repeatedly used. Ukraine, especially since 2014/2022, increasingly sees Moscow’s oversight as colonial and imperial domination rather than true spiritual motherhood. As of February 2026, there are two competing Orthodox structures. One is the Orthodox Church of Ukraine, which since 2019 has been independent from Ecumenical Patriarch Bartholomew of Constantinople. In Kyiv the Orthodox Church of Ukraine is considered as the truly national church.
Patriarcado Moscú llaqtamantaqa sapa kuti Ukrainata qhawarqan Rusiawan espiritualmente mana t’aqasqa kasqanta, “Huk llaqta, huk iñiy” nisqa rimaywan; kayqa Putin kikinpas achka kutita kutichispa nisqan rimaymi. Ucraniaqa, aswanraq 2014/2022 watakunamanta pacha, Moscúpa kamachikuyninta qhawarin colonial hinallataq imperial kamachiy hina, manataq cheqaq espiritual mamaykuy hina. 2026 watapa febrero killakamaqa iskay atipanakusqa Ortodoxo estructurakuna kashan. Hukninmi Iglesia Ortodoxa de Ucrania, mayqinchus 2019 watamanta pacha Patriarca Ecuménico Bartolomé de Constantinopla-manta independiente karqan. Kyiv llaqtapiqa Iglesia Ortodoxa de Ucraniaqa cheqaqta nacional iglesiayku hina qhawasqa kachkan.
Reader beware: the Orthodox Church of Ukraine is a different church than the Ukrainian Orthodox church. The Ukrainian Orthodox church is connected with Russia’s orthodox church, and for this reason Zelenskyy has been attacking it. The Vatican opposes the attacks of Zelenskyy that are already underway, but Putin’s rebellion of verse twelve follows his victory at Raphia, and is yet future.
Ñawiriq, allinta qhawariy: Ucraniapa Iglesia Ortodoxa nisqaqa huk iglesiam, manam Iglesia Ortodoxa Ucraniana nisqawan kikinchu. Iglesia Ortodoxa Ucraniana nisqaqa Rusiapa iglesia ortodoxawan t’inkisqa kashan, chayraykum Zelenskyy payta maqanakushan. Vaticanoqa Zelenskyypa ña qallarisqa maqanakusqankunata hark’an, ichaqa versículo chunka iskayniyuqpi Putinpa hatarikuyninqa Raphiapi atipaynin qhepata hamun, manaraqmi chayamun.
The Ukrainian Orthodox Church was historically linked to the Moscow body. In the aftermath of the invasion of 2022, the Ukrainian Orthodox Church declared full autonomy in May 2022, but Ukrainian state investigations (DESS) have repeatedly argued it remains canonically and legally affiliated with Moscow. Ukraine passed a law in August 2024 (signed by Zelenskyy) banning any religious body tied to the Russian Orthodox Church (the “aggressor state”). The Ukrainian Orthodox Church has been ordered to fully sever ties or face court-ordered dissolution of its Kyiv Metropolis. As of late 2025 and early 2026, there are ongoing raids, parish transfers to the Ukrainian Orthodox Church (over 1,300 since 2022), court cases, and UN experts warning of religious-freedom concerns regarding the Ukrainian Orthodox Church.
Istoriamanta Ucranopa Iglesian Ortodoxanqa Moscó cuerpowan huñusqas karqa. 2022 watapi invasión qhipamanta, Ucranopa Iglesian Ortodoxanqa 2022 watapi mayu killapi hunt’asqa autonomía nisqata willakurqa, ichaqa Ucranopa estadonpa investigacionninkuna (DESS) sapa kuti rimarqanku, canónicapi hinallataq leypi Moscówan huñusqalla kasqanta. Ucraniam 2024 watapi agostu killapi huk leytam qhichwarqa (Zelenskyy firmakusqan), Rusia Ortodoxa Iglesiapi mayqen religiosoq cuerpopas huñusqa kaqta hark’aspa (“estado agresor” nisqawan). Ucranopa Iglesian Ortodoxanman kamachisqam tukuyninpi t’ipiyta Moscówan huñusqasqankunata, mana chayta ruwaspataq Kyiv Metrópolisninqa juzgadopi kamachisqa chinkachisqa kananpaq. 2025 watapa qhipa p’unchayninkunapi, hinallataq 2026 watapa qallariyninpi, kachkanraqmi asaltokuna, parroquiakunapa Ucranopa Iglesian Ortodoxaman tikrakuykuna (2022 watamanta 1,300 kurasqa), juiciokuna, hinallataq ONUpa yachaqkuna Ucranopa Iglesian Ortodoxamanta religión-libertad nisqamanta llakikuykunata waqyakusqanku.
The Vatican has publicly opposed any forced dissolution of the Ukrainian Orthodox Church. Russia and Putin frame this as outright persecution of canonical Orthodoxy and have made protection of the “Russian Orthodox churches” an explicit demand in any peace negotiations. Russian propaganda consistently ties the Ukrainian Orthodox Church and the Ukrainian state attacks upon it as “Nazism” and as part of their “denazification” justification.
Vaticanoqa llapan runakunapa ñawpaqninpi mana allinpaq qhawarqanmi Ukraina Ortodoxa Iglesiata kallpawan chinkachiyta. Rusiawan Putinwanmi kayta rikuchinku imayna mana pakasqa qatiykuy hina, canónica Ortodoxiapa chiqap qatiykusqanman, chaymanta “Iglesiakuna Ortodoxa Rusiakuna” waqaychayqa sut’inchasqa mañakuy kasqanta rikhurichinku ima allin kawsay rimanakuykunapipas. Propaganda rusaqa sapa kuti tinkuchin Ukraina Ortodoxa Iglesiata, hinallataq Estado ucraniano payman atacasqankunata, “Nazismo” nisqawan, hinaspa “desnazificación” nisqankupa justificaciónninmanta huk partemanta hina.
Putin will presumptuously “enter the temple” and claim full spiritual dominion over Ukrainian Orthodoxy in attempt to re-subordinate the entire Ukrainian church structure under Moscow, demanding recognition as the rightful spiritual head of the Russian orthodox world.
Putinqa mana manchakuywanmi “temploman haykunqa” hinaspa llapan espirituwal kamachiyta Ucranian Ortodoxiapi paypaqtaqmi nispa maqanakunqa, tukuy Ucranian iglesia estructurata Moscúpa uranman yapamanta churayta munaspa, hinallataq Ruso ortodoxo pacha llapanpa cheqaq espirituwal umalliqnin kasqanta reqsichiyta mañakuspa.
This is the exact parallel to Ptolemy entering the Most Holy Place, while Uzziah is Zelenskyy seeking to burn incense. Ptolemy’s rebellion was in the Most Holy Place and Uzziah’s was in the holy place. A southern king, flushed with the victory of the “borderline,” ending the proxy-power of Nazism, and then overstepping into the place that belongs only to the realm of religion. Then will come a sudden providential humbling, and Putin will disappear from the scene (as Ptolemy IV died in 204 BC). After the power vacuum of a ‘weak-successors phase,’ the northern king returns with greater force and prevails at the modern battle of Panium in verse 15.
Kaymiqa hina chiqap kaq paralelo Ptolomeoqa Santísimo Lugar-man yaykusqanman, chaykamataq Uzíasqa Zelenskyy hina qhapaq inciensota ruphachiyta maskhaq. Ptolomeoq hatarikuyninqa Santísimo Lugarpi karqa, Uzíaspaqtaq lugar santopi. Huk uray llaqtapaq rey, “frontera” nisqapa atipayninwan sonqon hunt’asqa, nazismoq rantin-kallpan tukukuyninta tukuchispa, chaymantaq religionpa suyunllapaq kaq lugar-man lluqsispa yaykuyta atipakusqa. Chaypim usqhayllamanta huk providencial p’inqachiy hamunqa, hinaspa Putinqa escena-manta chinkapunqa (imaynachus Ptolomeo IV wañurqa 204 a.C. watapi). Huk “pisi kallpayuq sucesorespa fase” nisqa kallpa ch’uyaq qipaman, norte llaqtapaq reyqa aswan hatun kallpawan kutimunqa, hinaspa verso 15-pi kunan pacha Panium maqanapi atipanqa.
Seventeen
Qanchis chunka qanchisniyuq
Seventeen years occurs three times in the history where the battles of Raphia and Panium merge together, line upon line. The seventeen years from the edict of Milan where the eastern and western thrones of the empire were brought together through marriage, until the kingdom was divided and divorced in 330. The seventeen years beginning and ending are waymarks of two other related prophetic periods. Beginning with Nero in the year 64 a period of persecution is marked that ended in the history of Constantine the Great. The transition from Nero’s period of persecution unto the compromise represented by Constantine identifies the transition from the church of Smyrna unto the church of Pergamos. 313 and the edict of Milan identify the end of the church of Smyrna, and the end of the seventeen-year period is the year 330, which was the fulfillment of the three-hundred-and-sixty-year prophecy of Daniel 11:24.
Chunkaq qanchis wata kimsa kuti rikurin historiapi, maypicha Raphiawan Paniumwan maqanakuykuna hukllachasqa kanku, siq’imanta siq’iman hina. Chunkaq qanchis watakuna Milán kamachiy qillqamanta, maypicha imperiopa inti lloqsimuqwan inti chinkaq llaqtakunapa tronuyninkuna kasarasqawan hukllachasqa karqanku, kamachiy suyupi t’aqasqa, divorciasqa ima kasqan 330 watakama. Chay chunkaq qanchis watakuna qallariyninwan tukukuyninwan iskay hukninwan tupanakuq profetika pacha p’unchaykunapa señalanankuna kanku. Nero-manta qallarispa 64 watapi, ñak’ariy qatiykachay pacha señalasqa kachkan, chaymi tukurqan Constantino Hatunpa historiapin. Nero-pa qatiykachay pacha-manta Constantino sut’inchasqan allin yachanakuy hina rikuchisqa kompromisokama tikrayqa, Esmirna iglesiamanta Pergamo iglesiakama tikrayta reqsichin. 313 watawan Milán kamachiy qillqaqa Esmirna iglesiapa tukukuyninta reqsichin, hinaspa chay chunkaq qanchis wata pacha pa tukukuyninqa 330 wata kachkan, chaymi Daniel 11:24 nisqapi kimsa pachak soqtachunka watayuq profeciapa hunt’asqan karqan.
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 thak kayllapi llaqtapa aswan qhapaq cheqnenkunaman yaykunqa; hinaspa ruwanquqa ima ruwasqanta mana ruwarqunchu ñawpaq taytankuna, nitaq ñawpaq taytankunapa taytankunapas; payqa paykunaman rakinqa apasqa imakuna, saqusqakuna, qhapaq kaykunatawan: ari, kallpachasqa wasi sayaqkunapa contranpi yuyayninkunata wakichinqa, huk pisi p’unchawkama. Daniel 11:24.
The seventeen years from 313 and the edict of Milan, begins with a fulfillment of prophecy and ends at the fulfillment of another prophecy. The first prophetic fulfillment which marks the beginning, identifies the transition from the church of Smyrna unto the church of Pergamos, and the prophecy that marks the end of those seventeen years, identifies the division of Rome into eastern and western Rome. The seventeen years is identified by prophetic history, not by any specific seventeen-year proclamation. The alpha of the division of the second church from the third church aligned with the division of the empire into east and west at the fulfillment of the time prophecy of 360 years. Those two prophecies establish a period of seventeen years, and they need to be established as a legitimate prophetic period based upon the witness of two or three; if seventeen is a valid prophetic symbol.
313 watamanta, Milán llaqtapi kamachikuywan kuska chunka qanchis watakuna, huk willakuy qhelqasqa nisqapa hunt’asqanwan qallarin, hinaspataq huk willakuy qhelqasqa nisqapa huknin hunt’asqanwan tukukun. Ñawpaq willakuy qhelqasqa hunt’asqa, qallariyta señalaspa, Esmirna iglesiamanta Pergamo iglesiaman tikrayta reqsichin; hinaspataq chay chunka qanchis watakunapa tukukuyninta señalasqaña willakuy qhelqasqaqa, Roma suyuta inti lloqsimuyninpiwan inti haykumunpiwan Roma nisqaman rakisqata reqsichin. Chay chunka qanchis watakunaqa willakuy qhelqasqa historiapi reqsichisqa kanku, manataq mayqin sapa chunka qanchis wata willakuypiqa. Iskay kaq iglesiata kimsa kaq iglesiamanta rakiy paqarin, suyu inti lloqsimuyninman hinaspa inti haykumunman rakisqawan tinkuchisqa karqan, 360 watakunapa pacha willakuy qhelqasqa hunt’akusqanpi. Chay iskay willakuy qhelqasqakunaqa chunka qanchis wata pacha nisqata sayarichin, hinaspataq iskay utaq kimsa testigokunapa rimayninman hina cheqaq willakuy qhelqasqa pacha kasqanmanta takyachisqa kanan; sichus chunka qanchisqa cheqaq willakuy qhelqasqa unancha kaptinqa.
Those witnesses exist in another 250-year period which began in 457 BC. On that date the 2,300-year prophecy of Daniel 8:14 began. 457 BC is a prophetic starting point, and an established prophetic waymark. Extending 250 years into the future brings you to 207 BC, which is the history between the battles of Raphia and Panium. The battle of Raphia and Panium cannot be separated, for they are both engaged in by Antiochus the Great. From the battle of Raphia in 217 BC unto the battle of Panium in 200 BC is seventeen years. The 2,300-year prophecy identifies a change of dispensation at the beginning, when the third decree restored Judah’s national sovereignty and then at the ending there was a change of dispensation when Christ moved from the holy place to the Most Holy Place. 207 BC represents the change of dispensation of Egyptian rule over Judea, unto the Seleucid dispensation of rule over the glorious land. The dispensation of Seleucid control over the glorious land produced the revolt of the Maccabees in 167 BC.
Chay testigokunaqa huk 250 watayuq p’unchaypi kanku, chayqa qallarin 457 AC nisqapi. Chay p’unchaypi Daniel 8:14-pa 2,300 watayuq willakuynin qallarirqan. 457 AC nisqaqa huk qallariy proféticotaqmi, chinaspa huk allinta sayachisqa profético señaltaqmi. 250 watata ñawpaqman mast’arispaqa 207 AC nisqaman chayan, chaymi Raphiawan Paniumwan maqanakuykuna chawpinpi kaq historiata rikuchin. Raphiawan Paniumwan maqanakuykunaqa mana t’aqasqachu kayta atin, iskaynintaq Antiochus the Great ruwasqanmi kanku. 217 AC nisqapi Raphia maqanakuymanta pacha 200 AC nisqapi Panium maqanakuykamaqa chunka qanchisniyuq wata kashan. 2,300 watayuq willakuymi qallariyninpi huk dispensión tikrayta riqsichin, maypichus kimsakaq kamachikuy Judá llaqtapa nacionniyuq kamachiyninta kutichirqan; hinallataq tukukuyninpi huk dispensión tikray karqan, maypichus Cristo Santo Lugarmanta Aswan Santo Lugar-man kuyurirqan. 207 AC nisqaqa Judea llaqtapi Egipto kamachiypa dispensiónninmanta, Seleucid kamachiypa dispensiónninman tikrayta sut’inchan, maypichus chay sumaq allpa hawanpi kamachirqan. Chay sumaq allpapi Seleucid kamachiypa dispensiónninmi 167 AC nisqapi Macabeokunapa hatariyninta paqarichirqan.
The Nero period of 250 years ends with the history of Constantine the GREAT and the 250 years that conclude between the two battles is the history of Antiochus the GREAT. At the battle of Raphia, Ptolemy IV defeated Antiochus the Great and Ptolemy reigned for seventeen years. Both 250-year periods contain a distinct seventeen-year period. Both end in the history of a ruler who is known as the GREAT. Both 250-year periods begin at an established prophetic waymark and they both end at an established prophetic waymark.
Neropa tiemponnin 250 watakuna tukukun Constantino el GREATpa historianniywan, iskay maqanakunapa chawpinpi tukukuq 250 watakunataq Antiochus el GREATpa historianniyuqmi. Raphiapa maqanapi, Ptolomeo IV-mi Antiochus el GREATta atirqan, hinaspan Ptolomeo chunka qanchis watakunata kamachirqan. Iskaynin 250 watayuq pachakunaqa sapaqta huk chunka qanchis watayuq pacha kasqanta apamunku. Iskayninmi huk kamachiqpa historianniywan tukunku, payqa GREAT sutinwan reqsisqa. Iskaynin 250 watayuq pachakunaqa huk sayarichisqa profetiku señalmantam qallarikunku, hinaspataq iskayninpas huk sayarichisqa profetiku señalmipi tukunku.
The United States began on July 4, 1776 and 250 years later brings you to July 4, 2026 when Donald Trump, who is known as the one seeking to make America “great,” is going to celebrate those 250 years. 2026, like unto the 250 years from 457 BC concludes in the middle of the history of the modern battles of Raphia and Panium, known as the Ukrainian and Third World War. The reign of a southern king, the period of the first Sunday law and the period from the battle of Raphia to Panium provide three periods of seventeen years that are all connected with the same prophetic history. Three 250-year periods all arrive together in the same prophetic histories. The three periods of 250 years establish three lines of prophetic truth with history associated with Donald Trump, represented as either Constantine the Great, or Antiochus the Great.
Estados Unidos qallarikurqan julio 4, 1776 watapi; chaymanta 250 wata qhipamanqa julio 4, 2026-man chayan, chay p’unchaypi Donald Trump, paymi “hatun” Amerikata ruwanapaq maskaq hina reqsisqa, chay 250 watakunata raymichinqa. 2026 wataqa, 457 a.C. watamanta 250 watakunaman rikch’akuq hina, Raphiawan Paniumwan sutichasqa kunan pacha maqanakuypa historianta chawpinpi tukukuqmi; chaykunataqa Guerra Ucraniana nisqawan, kinsa kaq Guerra Mundial nisqawan reqsinku. Uray llaqtapaq reypa kamachiynin, ñawpaq domingo kamachikuypa pacha, hinallataq Raphia maqanakuymanta Paniumkama pachaqa, kimsa chunka qanchisniyuq watayuq kimsa pacha kanku, llapallantaq hukllam profetika historiatawan t’inkisqa. Kimsa 250 watayuq pachakunaqa kuskallapi chayanku, chay kikin profetika historiakunapi. Chay kimsa 250 watayuq pachakunaqa kimsa profetika cheqaq kay ñiq’ikunata sayachinku, Donald Trumpwan t’inkisqa historiatawan, Constantino el Grande hina utaq Antioco el Grande hina rikuchisqa.
The three lines of 250 years provide three different, but complementary illustrations of the latter days. Nero’s line identifies the seventeen-year history of compromise that perfectly speaks to the prophetic characteristics of the formation of the image of the beast.
Kimsa siq’i 250 watakunamanta qunku qimsata hukniray, ichaqa yanapanakuywan hunt’asqa qhipa p’unchaykunapa rikch’ayninkunata. Neronpa siq’inqa reqsichin chunka qanchisniyuq watakunapa willakuyta, mayqinchus allinta rimarin willakuy qillqakunapa rikch’ayninkunamanta, animalpa rikch’ayninpa umalliqninpa ruwakuyninmanta.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’inmi qawachiwashqa animalpa rikch’aynin manaraq qespichikuypa tiempun wichq’akuchkaptin ruwasqa kananpaq; imaraykuchus chayqa Diospa llaqtanpaq hatun prueban kananpaqmi, mayqenwan wiñay kawsayninpa tukukuynin churakusqa kanqa. Qampa sayaynikiqa chhullunk’a mana tupaqkuna chhapuymi hina, chayrayku aslla runakunan llullachisqa kanqaku.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13pi kay yachachiyqa sut’ita rikuchisqa kachkan; [Apocalipsis 13:11–17, citado].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kaymi pruebaqa Diospa llaqtanpaqmi kanan tiyan, manaraq sellasqa kachkaptinku. Llapan pichqankuna Diosman cheqaq sonqowan kasukusqankuta rikuchirqanku, Kamachikuyninta waqaychaspa, hinaspa mana chaskispa llullakusqa samana p’unchawta, Señor Dios Jehovápa unanchan uraman churakunku, hinaspataq kawsaq Diospa sellonta chaskinqaku. Ichataq hanaqpachamanta hamuq cheqaq-kayta saqespa, domingopa samana p’unchawnta chaskiqkunaqa, bestiapa señalninta chaskinqaku.” Manuscript Releases, volumen 15, 15.
The image of the beast is the combination of church and state, with the church in control of the relationship. The compromise of Constantine in attempting to bring paganism together with Christianity is the classic example of the compromise of the latter days.
Uywaq animalpa rikch’ayninqa iglesiata estadotaq hukllachasqa kayninmi, chaypi iglesiataq chay tinkuyta kamachin. Constantinopa allinman hamuchiyta munasqanpi, paganismota cristianismowan huñuchiyta maskhasqanpi rurasqan compromisunqa qhepa p’unchaykunapi compromisupa reqsisqa ejemplonmi.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the papacy to regain in Protestant America the supremacy which she has lost in the Old World. And that which gives greater significance to this movement is the fact that the principal object contemplated is the enforcement of Sunday observance—a custom which originated with Rome, and which she claims as the sign of her authority. It is the spirit of the papacy—the spirit of conformity to worldly customs, the veneration for human traditions above the commandments of God—that is permeating the Protestant churches and leading them on to do the same work of Sunday exaltation which the papacy has done before them.
“Kay pacha Estados Unidospi pasaqkuna, iglesiapa institucionninkunata chaymanta rurayninkunata estadopa yanapayninwan takyaspa allinchayta maskaqkuna ukhupi, protestantekunaqa papista runakunapa ñanninta qatiykachkanku. Aswanpas, paykunaqa punkuta kicharichkanku papadoman, protestante Americapi kutimunanpaq chay kamachiq aswan hatun qhapaq kayta, Ñawpaq Pachapi chinkachisqanman hina. Kay puriyta aswan hatun yuyayniyuqta ruraq imaqa kaymi: umalliq munasqanqa domingo p’unchaw waqaychayta kamachiymi—huk costumbre Roma llaqtapi paqarisqa, payqa chayta nispa sut’inchan kamachikuyninpa señalan kasqanta. Chayqa papadopa espiritunmi—kay pachapa costumbrenkunaman hina kasqapa espiritun, runakunapa tradiciónninkunata Diostaq kamachikuyninkunamanta aswan yupaychay—protestante iglesiaspi yaykuspam mast’arikuchkan, hinaspataq paykunata pusachkan ñawpaqta papado rurasqan kikinta, domingo p’unchawta hatunchay llamk’ayman.”
“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.
“Sichus ñawiriqqa hamuq pisi p’unchawkuna qhepa hatun maqanakuypi imamanta llamk’achisqa kallpachakuykunata entiendenanpaq munanman chayqa, ñawpa p’unchawkunapi Roma kaq hinallataq chay kikillan yuyayta hunt’achinapaq ima mediokunata llamk’achirqan chayta qhawayllañan. Sichus yachanayta munanman ima hinatas papistakuna protestantekunawan huñusqasqa rurankuman kikinkupa dogmakunata mana chaskiqkunawan, qhawachun imayna espirituta Roma rikuchirqan sábado p’unchawman hinaspa paypa amachaqkunaman.”
“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.
“Qhapaq kamachikuykuna, llapa tantanakuy hatunkuna, hinaspa iglesia-pa kamachikuyninkuna kay pachapi atiyniyuq qhapaqkunaq yanapayninwan sayachisqa, chaymi ñan karqan imayna pagano raymi cristianokunaq pachasninpi yupaychasqa chiqanta hap’iq hamunanpaq. Inti p’unchawta waqaychanapaq ñawpaq llaqtaq rikuchisqa kamachiyqa Constantino-pa kamachisqan ley karqan. (A.D. 321) Kay kamachikuyqa llaqtapi tiyaqkunata samanaq kananpaq mañarqan ‘intiq hatun yupaychasqa p’unchawninpi,’ ichaqa chakra llamk’aq runakunata yapuy ruwasqankupi qatipayta saqirqan. Mana sut’ipi pagano kamachikuy hina kaptinpas, emperadormi chayta hunt’achirqan cristianos kayta sutillamanta chaskisqan qhipaman.” The Great Controversy, 574.
The progression of compromise that led to, and will again lead to the Sunday law is represented with the seventeen-year period from 313 to 330, with the first Sunday law of 321 as the midpoint of the history. At the beginning was a marriage of east and west, and at the end was the divorce of east and west. The first Sunday law is the middle waymark representing rebellion, just as the thirteenth letter of the Hebrew alphabet, when preceded by the first letter and followed by the twenty-second and last letter of the alphabet makes up the Hebrew word truth. Marriage at the beginning and divorce at the end identifies the alpha letter in agreement with the omega letter. The period of 250-years that began with Nero has the signature of Christ, and it speaks to a subject of present truth in the latter days.
Domingu leymanman yaykuyta apamurqan, hinaspa yapamanta apamunqa chay allinman yaykuy puriyqa sut’inta rikuchisqa kashan chunka qanchis watayuq pacha 313manta 330kama, chay ñawpaq Domingu ley 321 watapi kay historiapa chawpinpi kayninwan. Qallariyninpi inti llaqtapawan qharitutaq inti ch’in llaqtapaq kasarakuy karqan, tukuyninpin ichaq inti llaqtapaqwan inti ch’in llaqtapaq t’aqanakuy karqan. Ñawpaq Domingu leyqa chawpi markaq rikuchin, hatariy hucha kasqanta, imaynatachus hebreo simipa chunka kimsayuq qillqa, ñawpaq qillqawan ñawpaqchasqa hinaspa iskay chunka iskayniyuq, alfabetopa qhipa qillqawan qatipachisqa kaspa, hebreo simipi “cheqaq kay” nisqa simita rurarin. Qallariyninpi kasarakuy hinaspa tukuyninpi t’aqanakuyqa alpha qillqata omega qillqawan kuska yuyayniyuq kasqanta reqsichin. Iskay pachak pichqa chunka watayuq pacha, Nero-manta qallarisqa, Cristopa señanwan kasqanmi, hinaspa qhipa p’unchaykunapi kunan cheqaq kaymanta rimarin.
The 250-year period that begins with 457 BC is emphasizing the statecraft represented by Antiochus the Great as he stands within the seventeen-year period from Raphia to Panium. We understand it as statecraft, for in 457 BC a prophecy of 2,300 years also began. The 2,300 years is the internal line of prophecy that speaks to God’s work of redemption, which aligns with a symbol of churchcraft. Unlike the 250-year period that began with Nero, the period that begins in 457 BC is addressing the political role of the last American president who is seeking to make America and then the world great, as he promotes the erroneous Catholic concept of a golden age of a thousand years of peace.
457 a.C. watapi qallarin 250 watakunaqa Antiochus Hatunpa sut’inchasqa estadismonta reqsichin, paymi Raphiamanta Paniumkama chunka qanchisniyuq wata ukhupi sayashan. Kaytaqa estadismo hina entiendenchik, imaraykuchus 457 a.C.-piqa 2,300 watayuq huk profecíapas qallarikurqan. Chay 2,300 watakunaqa profecíapa ukhupi siq’inmi, Diospa salvasqan ruwanasimanta rimarqan, chaymi iglesiapa kamachikuyninpa huk unanchaqninwan tupachkan. Nerónwan qallarirqan chay 250 watayuq pacha mana kaq hina, 457 a.C.-pi qallarinqa pachaqa qhipa Amerikanu umalliqpa políticapi ruwananmanta rimashan, paymi Amerikata hinaspa qhipaman pachatapas hatun ruwyta maskhashan, pantasqa católico yuyayta—waranqa watayuq hawka kawsaypa quriy pacha nisqata—willakushaspa.
The 250 years of the United States, who is the earth beast of Revelation thirteen identifies the conclusion of the sixth kingdom of Bible prophecy, that ends where it began, in the midst of war. The victors of history, define the record of history that is preserved. The globalist dragon powered Democrats, view the current anarchy as a revolution, and the all-talk and no action Republicans view this current history as a civil war. The Democrats are representatives of the dragon of Bible prophecy, and the Republicans are represented as apostate Protestants, or in the terms of John in Revelation sixteen, they are the false prophet. The United States began in a war of revolution and it ends with a war of revolution. The Republican party began in a civil war and they end in a civil war. Republicans see the civil war that Democrats call a revolution.
Estados Unidospa 250 watakuna, Apocalipsis chunka kimsayuqpi allpa uywaman rikuchisqa kaynin, Bibliapa profeciankunapi soqtaq kamachiypa tukukuyninta reqsichin, qallarisqanpi hina tukukun, maqanakuy chawpipi. Historiapa atipaqninkunaqa waqaychasqa historiapa qillqasqanta sut’ichinku. Globalistakunaq dragónpa kallpachasqan Demócratakunaqa kunan pacha kay ch’aqwayta huk revolución hina qhawanku, rimasqallawan mana imatapas ruwak Respublikánokunaqa kay kunan historiata guerra civil hina qhawanku. Demócratakunaqa Bibliapa profeciapi dragónpa rantinkuna kanku, Republikánokunataq apostata protestantekuna hina rikuchisqa kanku, utaq Juanpa siminwan Apocalipsis chunka suqtayuqpi nisqanman hina, paykunaqa llulla profeta kanku. Estados Unidosqa huk guerra de revoluciónwanmi qallarin, huk guerra de revoluciónwanmi tukukun. Partido Republicanoqa huk guerra civilwanmi qallarin, hinaspataq huk guerra civilwanmi tukunku. Republikánokunaqa Demócratakunaq revolución nisqan guerra civiltam qhawanku.
Trump, as the last Republican president possesses the prophetic attributes of the first Republican president, who arrived in the external history of the Civil War. Lincoln’s external Civil War was also the internal history of Isaiah’s prophecy of chapter seven, verse eight that ended in 1863, the very year of the Emancipation Proclamation. The distinction between the two parties is a primary and foundational prophetic principle. It began with Cain and Abel, who in the time of Christ were represented by the Sadducees and the Pharisees, two classes of Cain who were to murder one Abel.
Trumpqa, qhipa Republikanu umalliq hina, ñawpaq Republikanu umalliqpa profetiku kayninkunata hap’in; paymi Guerra Civilpa hawa historiapi chayamurqan. Lincolnpa hawa Guerra Civilninqa, Isaiaspa qanchis kaj capítulo, pusaj kaj versículopi willakusqan profeciapa uku historiannintapas karqan; chayqa 1863 watapi tukukurqan, Emancipation Proclamation nisqapa kikin watanpi. Iskay partidokunapa chinkayninqa huk ñawpaqchay, sayaq profetiku kamachiymi. Chayqa Cainwan Abelwan qallarin, Kristu pacha-piqa Saduceokuna hinawan Fariseokuna hinawan rikuchisqa karqanku, iskay laya Cainkuna, huk Abelta wañuchinankupaq.
The Pharisees and Sadducees represent those who agreed to crucify their Messiah, for different reasons, but agreement—just the same. The Pharisees professed to uphold the law, but didn’t, as with Republicans. The Pharisees professed to uphold the original divine law, but interpreted the law through their own bigoted logic. The original Law for the Pharisees is the Constitution for the Republicans, the very Constitution they claim to support, but don’t. The Sadducees rejected the power of God, and though a smaller sect than the Pharisees, the Sadducees controlled the religious and political landscape of Judea in the time of Christ. The Democrats are a smaller sect than the Republicans, so small they must cheat to stay in power, but stay in power they do, for their opponents who profess to uphold equal justice for all, do nothing to enforce the principles of the law they profess to uphold.
Fariseokuna Saduseokunapas kankuqa chaykunatan rikuchinku, imanaspa huknirikuspankupas, sapaq rikch’aqrayku, Mesiasninkuta chakatanankupaq rimanakusqankuta; ichaqa rimanakusqankuqa chaynalla karqan. Fariseokunaqa kamachiyta waqaychanankuta nispa rimarqanku, ichaqa mana chayta ruwarqankuchu, Republicano-kunahinataq. Fariseokunaqa ñawpaq divina kamachiyta waqaychanankuta nispa rimarqanku, ichaqa kamachiytaqa kikinkupa chiqninakuywan huntasqa yuyayninkuwanmi hamut’arqanku. Fariseokunapaqqa ñawpaq Kamachiyqa Constituciónmi Republicano-kunapaq, chay Constitución kikinmi yanapanankuta nispa rimanku, ichaqa mana yanapankuchu. Saduseokunaqa Diospa atiynta ñiqirparqanku; hinaspapas, Fariseokunamanta aswan pisinnaq aylluchasqa kaptinkupas, Saduseokunaqa Cristopa p’unchayninkunapi Judeapa religiosa hinallataq política kayninta kamachirqanku. Demócrata-kunaqa Republicano-kunamanta aswan pisinnaq aylluchasqañam; chay hina pisinnaqmi kananku, atiypi qhiparinankupaq llullakuyta ruwanankukama; ichaqa atiypiqa qhiparinkun, imaraykuchus contranpi kaqkuna, llapaqpaq kikin justicia-ta waqaychanankuta nispa rimaspankupas, waqaychanankuta nisqanku kamachiypa principiosninta mana imatapas ruwankuchu chaykunata hunt’achinankupaq.
There is nothing new under the sun, and the two political parties in the United States are as much a part of the prophetic landscape as were the Pharisees and Sadducees. There are of course many other parallels along this prophetic line, but it is only when you see the prophetic relationship of the two unholy powers, who though adversaries, become united against holiness, that you then see Ptolemy and Uzziah in the proper light. Both southern kings attempted to sacrifice at the same temple, but Ptolemy, from Egypt represents a dragon power—the Democrats. Uzziah, as king of Judea is the leader of the glorious land, who is apostate Protestantism, or the false prophet—the Republicans.
Intipaqa mana musuq kaq inti uraypi, hinaspa Estados Unidos llaqtapi iskay partido políticokunaqa hina profético pampa ukhupi kanku, imaynachus fariseokuna hinaspa saduceokuna karqanku. Chay profético siq’ipiqa, cheqaqmi achka huk rikch’akuqkuna kachkan; ichaqa mana chayqa sut’ita rikunkichu manaraq qhawaykuyta atinki iskay mana santu atiyniyuqkunapa profético tinkuyninta, paykunaqa awqanakuspankupas santidadpa contranpi hukllayakuqkuna kasqankuta, chayraqmi Ptolomeota hinaspa Uzias-ta allin k’anchaypi rikunki. Iskaynin uray llaqtapaq reykunaqa huk templollapim sacrificiota ruwakuyta munarqanku, ichaqa Ptolomeoqa, Egipto-manta, dragónpa atiyninta rikuchin—Demócratakuna. Uziasqa, Judea-pa reynin hina, sumaq allpapa umalliqninmi, paymi apostasía protestante, utaq llulla profeta—Republicanokuna.
The relationship of the dragon and false prophet is classically represented at Mount Carmel. At the mount, Ahab represented the dragon and Jezebel’s prophets of Baal and Ashtaroth represented the false prophets who stood against Elijah. The beast that is Jezebel was still behind the scenes in Samaria. The dragon united with the false prophet was also represented by pagan Rome and the Jews unification at the cross, as will be the unification of the Democrats and the Republicans at the Sunday law. The elements of a united power are represented by the Democrats and Republicans within the Republican horn of the earth beast. Those two unholy political powers are represented by Cain, and the line of Abel also possesses a twofold division.
Dragónwan llulla profetawan kasqankuqa clásico hina Monte Carmelo-pi rikuchisqa kachkan. Orqopiqa, Acabqa dragónta representaran, Jezabelpa Baal chaymanta Astarotpa profetankunataq llulla profetakunata representararanku, paykuna Elíaspa contranpi sayarqanku. Jezabel nisqa bestiaqa Samaria llaqtapiraq qhipapi kasqaraqmi. Dragón llulla profetawan huñusqa kasqanpas, cruzpi pagano Roma judíokunawan huñunakusqanwanmi representasqa karqan, hinallataq Domingo leypi Demócratakuna Republicanakunawan huñunakuy kanqa. Huñusqa atiyniyoq kamachiypa imaymana kaqninkunaqa, kay pachapa bestiapa republicano waqran ukhupi Demócratakuna chaymanta Republicanakunawanmi representasqa kachkan. Chay iskay mana santo políticokunaqa Caínwanmi representasqa kachkan, Abelpa mirayninpas iskay rakinakuytaqmi hapin.
Abel’s line, which in relation to Cain’s external line is the internal line, and is represented by two classes of virgins. The progression of the Protestant horn of the earth beast that is the United States is represented by a series of religious purging’s beginning with the church of Sardis in 1798, when the United States became the sixth kingdom of Bible prophecy. Sardis was a church who had a name claiming that it lived, but it was dead. By 1798 the Protestant sects that had broken away from the papal church were already returning to Rome. Christians were first named Christians in Antioch.
Abelpa miraynin, mayqinchus Caínpa hawaq mirayninwan tupachisqa ukhup mirayninmi, iskay qatay ñust’akunawanmi rikuchisqa. Estados Unidos sutiyuq, allpapa uywapa protestante waqranpa ñawpaqman puriyninqa huk sutinchasqa religiónmanta qichusqa pichaykunap qatiqninwanmi rikuchisqa, Sardis iglesiamanta qallarispa 1798 watapi, chaypim Estados Unidosqa Bibliapa profeciankunapi suqtaq qhapaq suyuman tukurqan. Sardisqa huk iglesia karqan, kawsashan nispa sutiyuq, ichaqa wañusqa karqan. 1798 watakamaqa, papal iglesiamanta t’aqasqa karqan protestante sectakunaqa ñan Romaman kutimusharqankuña. Antioquía llaqtapim cristianokunata ñawpaq kutipi “cristianokuna” nispa suticharqanku.
“It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.
“Antioquía llaqtapim discípulokunaqa ñawpaq kutita sutichisqa karqaku cristianokuna nispa. Chay suti qosqa karqa, Cristoqa paykunap willakuyninpi, yachachikuyninpi, rimayninpipas aswan hatun tema kasqanrayku. Sapa kuti paykunaqa kutichispa willarqaku imakuna pasasqanta Paypa kay pachapi llamk’asqan p’unchawkuna ukhupi, maypichus discípulonkunaqa Paypa sapan presenciawan saminchisqa karqaku. Mana sayk’uspa yuyariq hina rimarqaku Paypa yachachikuyninkunamanta, hinallataq hampiy milagronkunamantapas. Chukchukyaq simikunawan, waqay ñawikunawanmi rimarqaku huertapi nanaywan ñak’arikusqanmanta, traicionasqa kasqanmanta, juzgasqa kasqanmanta, wañuchisqa kasqanmanta, enemigo-kunanpa payman churakusqan k’amiyta, p’akchayta ima, imayna qhuyapayakuq pacienciawan hinaspa llamp’u sonqowan much’usqanmanta, hinallataq Dios hina khuyapayakuyninwan qatiqnin-kunapaq mañakusqanmanta. Kawsarimusqan, hanaq pachaman wicharisqan, hinaspa hanaq pachapi urmasqa runapaq mediador hina ruwasqankunapas, kusikuspa unanchaspa rimayta munasqankunam karqa. Allintapuni mana judío runakunaqa cristianokuna nirqaku, imaraykuchus Cristotam willarqaku, hinaspa Payta chawpichaspa Diosta mañakuq karqaku.”
“It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.
Diosmi paykunaman “cristiano” sutita qorqan. Kayqa qhapaq suti, Cristo-man hukllakusqankunapaq llapa runakunaman qosqa. Kay sutimantaqmi Santiago qhipaman qelqarqan: “¿Manachu qhapaq runakuna qankunata ñak’arichisunkichik, hinaspataq juzgakunapaq tiyanakunaman aysasunkichik? ¿Manachu paykuna millay simikunawan rimanku chay allin sutimanta, mayqen sutillawan qankuna waqyachisqa kankichik?” Santiago 2:6, 7. Hinaspataq Pedro willarqan: “Sichus pipas cristiano hina ñak’arikun, ama p’enqakusunchu; aswanpas Diosman hatunchaychun kayrayku.” “Cristopa sutirrayku rimapayasqa kashaspaykichikqa, kusisqas kankichik; imaraykuchus gloriaq Spiritun hinallataq Diospa Spiritun qankunapi samashan.” 1 Pedro 4:16, 14. Hechos de los Apóstoles, 157.
The church of Ephesus was given the name of Christian which led to the persecuted church of Smyrna, that was followed by the church of compromise in the history of Pergamos. When the papacy took the throne, a separation identified God’s true church as the church in the wilderness. The Roman church was Thyatira. At the ending of the wilderness of twelve hundred and sixty years, the church of Protestantism arose, and from that point onward the Protestant horn is represented by a divine series of tests and purges.
Éfeso iglesiataqa Cristiano sutita qorqasqa karqan, chaymi pusarqan muchuychasqa Esmirna iglesiaman; chaymanta qhepataqa hamurqan compromiso nisqapi sayasqa iglesia, Pérgamo historiapi rikurisqa. Papado tiyana kamachiyta hap’iqtin, huk rakiy riqsichirqan Diospa cheqaq iglesianta sallqapi iglesiata hina. Roma iglesiataqa Tiatira karqan. Chunka iskay pachak suqta chunka watayuq sallqa puchukaypi, protestantismo iglesian paqarirqan; chaymanta ñawpaqmanqa protestante waqraqa hanaq pachamanta hamuq suyuprueba-kunawan hinaspa pichanakuy-kunawan rikuchisqa kachkan.
Protestantism began when Martin Luther nailed his 95 theses upon the door in 1517, and “23” years later in 1540 the Jesuit order began. In 2013 the 95th and final presentation of Habakkuk’s Tables was nailed to the door, and on March 13, 2013¸ the first Jesuit pope was inaugurated. Martin Luther was excommunicated in that very history by pope Leo. Go figure…
Protestantismu qallarikurqan 1517 watapi, Martin Lutherqa 95 tesisninkunata punku pataman takaspan churaptin; hinaspapas “23” wata qhipaman, 1540 watapi, jesuitakunapa ordenninku qallarikurqan. 2013 watapi, Habacucpa Mesankunamanta 95 kaq, qhipa rikuchiyqa punkuman takaspas churakurqan, hinaspa 2013 watapa marzo killapa 13 p’unchayninpi, ñawpaq kaq jesuita papaqa qallarichisqa karqan. Chay kikin historiapin Martin Lutherqa papa León rayku iglesiamanta qarqosqa karqan. Imatataq niwaq…
In 1798 the church of Sardis claimed to hold to the name of “Protestant,” but by returning to Rome they were already failing to uphold their name. When Millerite Adventism took the torch of Protestantism in 1844, they represented a rebuke against Jeroboam the first king of Israel, a nation who were blood relatives of the tribe in Judah, where God had placed His temple. Jeroboam set up a counterfeit, based upon the religion that represented his nation’s former bondage. He repeated Aaron’s foundational rebellion of erecting an image of a beast with all the prophetic significance associated with the story. But at his dedication service Millerite Adventism rebuked his unwillingness to continue to direct true worship to the sanctuary where God lives. Jeroboam, wanted the focus of worship to be in Bethel and Dan, representing those from Sardis in 1844 who refused to follow Christ into the Most Holy Place.
1798 watapi Sardis iglesiaqa “Protestante” sutita hap’iyta nirqan, ichaqa Roma-man kutispankum sutintaña mana allinta sayachkarqanku. 1844 watapi Millerita Adventismo Protestantispa antorchanta hap’ispanqa, Israilpa ñawpaq rey Jeroboam contra huk k’amiyta rikuchirqan; payqa Judá ayllupi kaq tribuwan yawar masinmi karqan, chaypi Dios Templonta churasharqan. Jeroboamqa huk llulla yupaychayta sayarichirqan, llaqtanpa ñawpaq wataypi kashqan religionman hina. Payqa Aaronpa qallariy hatun hatallikuyninta yapamanta rurarqun, huk uywapa rikch’ayninta sayarichispa, tukuy profetiku niyninkunawan kuska chay willakuywan tinkisqa. Ichaqa sapaqchasqa serviciopi Millerita Adventismoqa payta k’amirqan, cheqaq yupaychayta Diospa tiyashqan Santuario-man pusayta mana munasqanrayku. Jeroboamqa munarqan yupaychaypa qhawariynin Betelpi Danpiwan kananpaq; chayqa Sardismanta 1844 watapi kaqkunata rikuchirqan, paykunaqa mana munarqankuchu Cristota Sapaq Aswan Santo Lugar-man qatipayta.
Millerite Adventism chose to return to the religion of Rome, and took up the very doctrinal arguments of those who had just been exposed as false prophets through their rejection of Miller’s message; as their theological masters in order to justify their rejection of the prophetic message of the seven times. Millerite Adventism, as with the disobedient prophet chose their own path, instead of following God’s direction. The path that is chosen by the foolish in all the tests and purges of the wise and foolish virgins from the Protestant reformation onward in prophetic history is the path which returns to the worship of the land that you were delivered from, and as they say, “all roads lead to Rome.” All roads except Jeremiah’s old paths.
Adventismo Milleritaqa Romapa religionninkama kutirikuyta akllarqan, hinaspa Millermanta willakuyninta mana chaskisqanrayku llulla profetakuna kasqankuta chayraq rikuchisqa runakunaq kikinkuna yachachisqan doctrinakunaq rimanakuykunatam hap’irqan; chaykunata teología yachachiqninkuna hina, qanchis kuti pacha profético willakuyninta mana chaskisqankuta chaninchaypaq. Adventismo Milleritaqa, mana kasukuq profeta hinallataq, Diospa pusayninta qatipakuytaqa mana akllarqanchu, aswanqa kikinkupa ñanninta akllarqan. Profecía historiapi, Protestante reforma pacha qallarimusqanmantapacha, yuyayniyuqtaq mana yuyayniyuqtaq sipaskunaq llapa pruebakunapi hinaspa ch’uyanchaykunapi upa runakuna akllasqan ñanqa, qispichisqa karqanki chay allpapa yupaychasqanman kutiriq ñanmi; hinaqtin paykuna nisqankuman hina, “llapa ñankuna Romamanmi apan.” Jeremiaspa machu ñankunallam mana chayhinaqa.
The Protestant reformation had been typified by Moses’ return to Egypt in order to lead God’s people into the Promised Land. Once out of the land of captivity God purposed to give His chosen people His law. In the line of Moses and the Protestant reformation rebellion was manifested immediately after the deliverance. God tested Sardis, a people who claimed to have a living name, but were dead by the time of the message of William Miller. Two purging’s took place in 1844; the first was the purge of the church of Sardis, who had claimed to be Protestants, but were proven to be dead; and then the Millerite’s were purged in the same year, in fulfillment of the parable of the ten virgins.
Protestante reformaciónqa rikch’achisqa karqa Moisespa Egiptoman kutimusqanwan, Diospa llaqtanta pusananpaq Promesasqa Hallp’aman. Wataqña prisionpa hallp’amanta lloqsimusqankuman hina, Dios munarqa akllasqa llaqtanman leyñinta qoyta. Moisespa siq’ipiwan Protestante reformaciónpi, qespichisqa kasqankumanta chaylla qhepamanmi hatarikuq mana kasukuy rikurirqan. Diosqa Sardis-ta pruebarqan, huk llaqtata, kawsayniyoq sutiyoq kasqanta nispa, ichaqa William Millerpa willakuynin pacha chayamunan kama wañusqa karqaku. Iskay pichakusqakuna ruwarqanku 1844 watapi; ñawpaq kaqqa Sardis iglesiapa pichakusqan karqan, paykunaqa Protestante kasqankuta nisqaku, ichaqa wañusqa kasqanku sut’inchasqa karqan; chaymantataq Millerita-kunapas chay watallapitaq pichasqa karqaku, chunka sipaskunapa rikch’ayninpa cumplirikusqanman hina.
The Democrats and Republicans represent two political classes that together make up the Republican horn on the earth beast of Revelation thirteen. The wise and foolish virgins are two religious classes that together make up the Protestant horn on the earth beast. The wise virgins possess the first name given at Antioch. The wise virgins are Christians, but they are also Philadelphians who have the promise of receiving a name.
Demócratas republikano-kunapas iskayninmi iskay políticaklaseta rikuchinku; chay iskaynin kuskapiqa Apocalipsis chunka kimsayoqpi allpa uywapa Republican nisqa waqranta hunt’achinku. Yachaqñañakuna hinaspa mana yachaqñañakunaqa iskay religiosoklasemi; chay iskaynin kuskapiqa allpa uywapa Protestante nisqa waqranta hunt’achinku. Yachaq ñañakunaqa Antioquía llaqtapi ñawpaq kuti qusqa sutiwanmi kashanku. Yachaq ñañakunaqa cristianokunam, ichaqa Philadelphia runakunapas kanku, paykunapaqmi huk sutita chaskinankupaq prometesqa kachkan.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Atipaqtaqqa, payta ruwasaq Diosniypa templonpi huk pilarta; manaña hayk’aqpas lluqsinqachu. Hinaspataq qillqasqayta churasaq paypa hawanman Diosniypa sutinta, Diosniypa llaqtanpa sutintapas, musuq Jerusalén nisqapa sutinta, hanaq pachamanta Diosniymanta uraykamusqanta; hinaspataq qillqasqayta churasaq paypa hawanman musuq sutiytapas. Apocalipsis 3:12.
The first time God named His people Christian was at Antioch, and the history where the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand is also the history of Antiochus the Great, who the city of Antioch is named after, and who is represented at the end of a 250-year period between the battles of Raphia and Panium.
Diosqa runankunata “Cristiano” nispa suticharqan ñawpaq kuti Antioquíapi; chaymanta, pachak tawa chunka tawa waranqa runakunaq Laodicea kuyuyinmanta pachak tawa chunka tawa waranqa runakunaq Filadelfia kuyuyinman tikrakusqan willakuyqa, Antioquía llaqtapa sutichasqa kasqan Antiochus Hatunpa willakuyninpas kikinmi, paymi Raphia wan Panium maqanakuykuna chawpinpi iskay pachak pichqa chunka watakuna tukukuyninpi rikuchisqa kachkan.
We will continue these things in the next article.
Kay qatiqasun chaykunata qatiq qillqapi.