The history from verse sixteen unto twenty-two in Daniel eleven begins and ends with a typification of the Sunday law. The line’s beginning and ending being the same, identifies the signature of Christ, as the Alpha and Omega. Prophetically it requires that verse sixteen be aligned with verse twenty-two. When this is done it moves the history of the glorious land, as represented by the line of the Maccabees into the history of verses ten through fifteen.
Daniel chunka huk ñiqin chunka suqtayuq p’unchawpi qallarispan iskay chunka iskayniyuq kama qillqasqa willakuyqa Inti punchaw kamachiyta rikch’achisqanwanmi qallarin hinaspa tukukun. Chay siq’ipi qallariyninpas tukukuyninpas kikin kasqanqa Cristopa unanchayninta reqsichin, Alpha hinaspa Omega hina. Profecía nisqaman hinaqa mañakunmi chunka suqtayuq p’unchaw iskay chunka iskayniyuqwan tinkuchisqa kananpaq. Chayna ruwasqa kaptinqa, sumaq allpapa willakuyninta, Macabeokunapa siq’inpi rikuchisqa kasqanta, chunka p’unchawmanta chunka phichqayuq kama p’unchawkuna willakuymanmi kuyuchin.
The Maccabees
Macabeokuna
The Maccabees revolt represents the twenty-two years that began in 1776 and ended when the United States became the sixth kingdom of Bible prophecy in 1798. This identifies the number twenty-two as a history directly attached to the time of the end in 1798, which is where verse forty of Daniel eleven begins.
Macabeokuna hatarikuynin rikchayninmi iskay chunka iskay watakunata qhawachin, 1776 watapi qallarispa tukurqan Estados Unidos llaqta Bibliaq profecianpi soqtaq kaq qhapaq suyuman tukusqan 1798 watapi. Kaymi reqsichin iskay chunka iskay yupayta hina huk historiata, 1798 watapi pacha tukukuypaq kuskanman cheqaqta watasqa, chaypin Daniel chunka hukniyuq tawa chunka versiculon qallarin.
The relation of the number twenty-two with 1798 is important to identify. The Maccabean revolt, in typifying the American revolution aligns both revolutions of the glorious land (literal and spiritual) as revolutions that rejected the statecraft of the Seleucids and the European kings, as well as the churchcraft of Greece and Rome. In both historical testimonies Greece and Rome represented the king of the north.
Ishkay chunka iskayniyuq 1798 watawan tinkisqanqa reqsichinapaq ancha importante nisqa kachkan. Macabeokuna hatarikuynin, Amerikapi revoluciónta rikch’achispa, sumaq allpamanta iskaynin revolucíonkunata (cheqaqta hinaspa espiritualmente) hukllachaspa churan, Seleucidakunaq estado kamachikuyninta hinaspa Europamanta reykunaq kamachikuyninta mana chaskiq, chaynallataq Grecia hinaspa Roma iglesiapa kamachikuyninta mana chaskiq revolucíonkunahina. Iskay historiapaq testimoniokunapim Greciawan Romawan norte llaqtapa reyninta rikuchirqanku.
The line of the Maccabees is represented in verse twenty-three, but it represents a history that began 33 years after Panium of verse fifteen, and just over a hundred years before Pompey in verse sixteen. The line ends at the judgment of the cross, a judgment that extended unto 70 AD, though that period of judgment is identified as simply the cross in verse twenty-two. Prophetically the Maccabean line, representing the glorious land from 1776, then 1798 with the Hasmonean dynasty and then the Herodian dynasty to the cross and 70 AD ends at verse twenty-two and it begins with twenty-two years from 1776 unto 1798. The twenty-two years from 1776 to 1798 also typify the twenty-two years from 9/11 unto 2023, which was typified as twenty-two days in Daniel ten. The Maccabean line begins and ends with “twenty-two.”
Macabeokunapa mirayninqa rikuchisqa kachkan iskay chunka kimsayuq chhikapi, ichaqa chayqa huk historiata rikuchin, chay historiataq qallarin iskay chunka kimsayuq watakuna qhipaman, chunka pichqayuq chhikapi Panium nisqamanta, hinaspataq huk pachak watamanta aswan pisilla ñawpaqman, chunka suqtayuq chhikapi Pompeyo nisqamanta. Chay mirayqa tukukun cruzpa taripayninpi, chay taripaytaq mast’arisqa karqa 70 d.C. watakama, mana hina kaptinpas chay taripay pacha sutichasqa kachkan sapan cruzllaña iskay chunka iskayniyuq chhikapi. Proféticamenteqa, Macabeokunapa miraynin, sumaq allpata rikuchispa 1776 watamanta, chaymanta 1798 watapi Hasmoneokunapa dinastianwan, hinaspataq Herodespa dinastianwan cruzkama hinaspa 70 d.C. watakama, tukukun iskay chunka iskayniyuq chhikapi; qallariyntaqarí iskay chunka iskayniyuq watakunawanmi 1776 watamanta 1798 watakama. Chay iskay chunka iskayniyuq watakuna 1776 watamanta 1798 watakamaqa hinallataqmi rikch’achin 9/11 nisqamanta 2023 watakama iskay chunka iskayniyuq watakunata, chaymi Daniel chunka chhikapi rikuchisqa karqa iskay chunka iskayniyuq p’unchawkunahina. Macabeokunapa mirayninqa qallarinpas tukukunpas “iskay chunka iskayniyuqwan.”
Four Roman Rulers
Tawa Roma Kamachiqkuna
Verses sixteen through twenty-two directly identify four Roman rulers and represent another line within the verses. The Maccabean line is aligned based upon the principle of ‘repeat and enlarge,’ and the Roman line is directly represented in the verses. Pompey conquered the first two of three obstacles, as Rome ascended to the throne as the fourth kingdom of Bible prophecy at the battle of Actium in 31 BC. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Pompey was a general, and the last three symbols are tied together as emperors.
Chunka suqta chunka hukniyuqmanta iskay chunka iskayniyuqkama qillqasqakunaqa chiqanmanta tawa romano kamachiqkunata reqsichin hinaspa qillqasqakunapi huk siq’ita mast’arin. Macabeokuna siq’inqa “kutichispa hatunchay” nisqa kamachiywan tinkuchisqa kachkan, romano siq’itaq chiqanmanta qillqasqakunapi rikuchisqa kachkan. Pompeyoqa kimsa hark’aykunamanta ñawpaq iskayninta atipaykurqan, Roma llaqtataq 31 BC watapi Actium maqanakuypi Biblia profeciap tawaq kaq qhapaq suyu hina trono pataman wicharisqan hina. Paypa qhepantataq Julio César, Augusto César hinaspa Tiberias César hamurqanku. Pompeyoqa huk general karqan, qhipa kimsa símbolokunataq emperador hina huñusqa kanku.
The last of the four rulers dies in verse twenty-two where Christ was crucified, so we must take the last of the four rulers of Rome back to the Sunday law of verse sixteen. When we do this Pompey would represent the first of four waymarks, where the fourth and final waymark aligns with the Sunday law of verse sixteen. Verse sixteen would be represented by Tiberias Caesar, and the battle of Panium of verse fifteen would be represented by Augustus Caesar, the battle of Raphia in verse eleven would be Julius Caesar, thus marking General Pompey as verse ten and 1989.
Tawa chunkaq tawa kamachiqkunamanta qhipaqninmi chunka iskayniyuq versikulupi wañun, chaypiqa Cristota chakatasqaku karqan; chayraykum Roma llaqtapa chay tawa kamachiqkunamanta qhipaqninta kutichinanchik tiyan chunka soqtayuq versikulupa Domingo ley kamachiman. Chayta ruraspaqa, Pompeyoqa ñawpaq kaq tawa señalkunamanta hukninmi kanan; chaypi tawañiqin, qhipaqña kaq señaltaqmi chunka soqtayuq versikulupa Domingo ley kamachinwan tupachikun. Chunka soqtayuq versikulutaq Tiberio Césarwanmi representasqa kanan; chunka pichqayuq versikulupa Panium maqanataq Augusto Césarwanmi representasqa kanan; chunka hukniyuq versikulupa Raphia maqanataq Julio Césarwanmi representasqa kanan; hinaqa General Pompeyota chunka versikulo hina, hinaspa 1989 wata hina señalaspa.
This identifies that the “hidden history” of verse forty of Daniel eleven, the history from the collapse of the Soviet Union in 1989 unto the Sunday law of verse forty-one is represented by three lines of prophecy that are found in the history represented by verses ten through twenty-three. The Maccabees, the Roman rulers and the three battles of Rome’s proxy powers.
Kaymi rikuchin, Daniel chunka hukniyuq tawa chunkaq versiculonpi “pakasqa historiata”, 1989 watapi Unión Soviética urmaymanta qallarispa tawa chunka hukniyuq versiculopi domingo p’unchaw kamachikuykama kaq historiata, kinsa profecía siq’ikunawan rikuchisqa kasqanta; chaykunaqa chunka versiculomanta iskay chunka kinsa versiculokama rikuchisqa historiapi tarikun. Macabeokuna, Roma kamachiqkuna, hinallataq Romaq rantin atiykunapa kinsa maqanakuykuna.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Kayqa kimsakutin kutinmi qankunaman hamusqay. Iskay utaq kimsa testigokunap siminpi sapa rimaypas sayachisqa kanqa. 2 Corintios 13:1.
Three Proxy Wars
Kimsa Rantinakuq Guerras
Verse ten marks the end of the fourth Syrian War that occurred from 219 unto 217 BC, when Antiochus III Magnus (the Great) regrouped in advance of the battle of verse eleven, which was the battle of Raphia that would be represented by Julius Caesar. Verse ten identifies the collapse of the Soviet Union in 1989 as represented in verse forty, and Pompey aligns with that history. Verse sixteen represents the conquering of the glorious land of Judah, typifying the Sunday law in the United States, but Pompey aligns also with 1989, and in 1989 modern Rome conquered her first obstacle, but in doing so, she simultaneously spiritually conquered Protestant America when she seduced Ronald Reagan into forming a secret alliance with the glorious land. An alliance with the whore of Rome by a king, represents spiritual fornication.
Chunkaq ayllu chunka nisqaqa tukun chay tawa kaq Siria maqanakuyta, 219manta 217 a.C. kama rurasqa karqan, chaypi Antiochus III Magnus (Hatun) wakmanta huñusqa karqan chunka hukniyuq ayllupi nisqa maqanakuypaq ñawpaqta, chay Raphia maqanakuy karqan, Julius Caesarwan rikuchisqa kananpaq. Chunka aylluqa reqsichin 1989 watapi Unión Soviética urmayta, tawa chunka ayllupi rikuchisqa hina, hinaspa Pompeyoqa chay historiatawan tupachkan. Chunka suqtayuq aylluqa rikuchin sumaq allpa Judá suyuta atipayta, Estados Unidos llaqtapi domingo kamachikuyta unanchaspa; ichaqa Pompeyoqa 1989 watamanpas tupachkan, hinaspa 1989 watapi kunan Romaqa ñawpaq kaq hark’ayninta atirqan, ichaqa chayta ruraspan pachasllapi Protestant America-tapas espiritualmente atirqan, imaraykuchus Ronald Reagan-ta llullachaspa pakasqa huñunakuyta rurasqa chay sumaq allpawan. Reypa Roma qharqachaq warmiwan huñunakuyninqa, espiritual fornicación nisqanta rikuchin.
1989 was where the whore of Rome begins to come out of her seventy years to commit fornication with all the kings of the earth. The first king is the United States in 1989, for the United States is also represented by Ahab, who was married to Jezebel, who is the whore of Tyre in Isaiah twenty-three.
1989 watapiqa Roma llaqtaq ramera warmiqa qanchis chunka watankunamanta lluqsiyta qallarin, kay pachapi llapa reykunawan huchallikuyta ruwanampaq. Ñawpaq reyqa 1989 watapi Estados Unidosmi, imaraykuchus Estados Unidospas Ahabwanmi rikuchisqa, paymi Jezabelwan casarasqa karqan; Jezabelqa Isaías ishkay chunka kimsayuqpi Tiro llaqtaq ramera warmin.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Chay p’unchaypiqa Tiroqa qanchis chunka watakuna qonqasqa kanqa, huk reypa p’unchayninkuna hina; qanchis chunka watakuna tukukuptintaq Tiroqa huk warmi waynanakukuq hina takinqa. Arpata hap’iy, llaqtata muyuy, qan qonqasqa waynanakukuq warmi; misk’i takiyta ruray, achka takikunata taki, yuyarisqa kanaykipaq. Chaymanta qanchis chunka watakuna tukukuptinmi Señorqa Tirota watukuq hamunqa, paytaq mink’anman kutinqa, kay pachapa patanpi kachkak llapa kay pachapa qhapaq suyuakunawan waynanakunqa. Isaías 23:15–17.
The whore was forgotten at the “time of the end” in 1798 when she received her deadly wound as represented in verse forty of Daniel eleven. At the “time of the end” in 1989 she begins the period of the healing of her deadly wound by committing fornication with the kingdom who will be the first to enforced the mark of her authority. That kingdom was represented by Ahab, and by France, who placed the papacy on the throne of the earth in 538 and was the premier kingdom to support the rise of the papal power. For this reason, they are titled as “the first-born of the Catholic church,” as well as “the eldest daughter of the Catholic church.” France and Ahab both witness to the United States role from 1989 unto the Sunday law.
Qharqha warmiqa qonqaspas karqa “pacha tukukuypi” 1798 watapi, wañuyta apaq chukrichisqan ch’akiyta chaskisqanrayku, imaynachus Daniel 11 qillqapa tawa chunka versiculonpi rikuchisqa. “Pacha tukukuypi” 1989 watapiqa qallarin wañuyta apaq chukrichisqan hamp’iy pachatam, qhapaq kawsayninpa señalta ñawpaqta kamachinanta ruwachinqa chay qhapaq suyuwan huchallikuyta ruwaspam. Chay qhapaq suyuqa Acabwan hinallataq Franciaywanmi rikuchisqa karqa; paymi papadota kay pachapa tronanman churarqa 538 watapi, hinaspataq papal atiyniyoq sayariyninta yanapaq ñawpaq qhapaq suyu karqa. Chayraykum sutichasqa kanku “Iglesia Católica-pa phiwi churin” hinallataq “Iglesia Católica-pa kuraq ususin” nisqawan. Franciawan Acabwanqa iskayninkum Estados Unidospa ruwananmanta qhawachinku 1989 watamanta Domingo kamachikuykama.
In Isaiah twenty-three, the whore of Tyre, who is also the whore of Revelation seventeen, whose forehead has Babylon the Great written upon it. It is “forgotten” for the history of the United States, beginning in 1798, when the papacy ceased to be the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen. Then the United States began its role as the sixth kingdom of Bible prophecy as the earth beast of Revelation thirteen. Ultimately the United States becomes the premier king of the ten kings of Revelation seventeen. The symbolic history of a period of “seventy years,” the “days of one king” represents the seventy years that Babylon ruled as the first kingdom of Bible prophecy. This typifies the history of the United States from 1798 unto the Sunday law where the external line of American history is represented by the Republican horn and the internal line is represented by the Protestant horn. Those two horns representing the heart of the Constitution that provides for a separation of statecraft and churchcraft, and are the subject the future of America.
Isaias iskay chunka kimsayuqpi, Tiro llaqtaq warmi qhillaqa, mayqinchus Apocalipsis chunka qanchisniyuqpi kaq warmi qhillallataq, paypa urqunpi “Babilonia Hatun” qillqasqa kachkan. Chayqa “qonqasqa” nisqa kachkan Estados Unidospa historianta rikch’achinapaq, 1798 watamanta qallarispa, chay pacha papakunaq kamachikuynin Bibliamanta profecía nisqapi pichqa kaq qhapaq suyuta manaña kasqanmanta, Apocalipsis chunka kimsayuqpi kaq lamar qhatata hina. Hinaptin Estados Unidosqa Bibliamanta profecía nisqapi suqta kaq qhapaq suyu kasqan ruwananman yaykun, Apocalipsis chunka kimsayuqpi kaq allpa qhata hina. Tukukuypi Estados Unidosqa Apocalipsis chunka qanchisniyuqpi kaq chunka reykunaq ñawpaq reyinman tukukun. “Qanchis chunka wata” nisqa simbóliku historiapi, “huk reypa p’unchayninkuna” nisqaqa Babiloniapa Bibliamanta profecía nisqapi ñawpaq kaq qhapaq suyu hina kamachisqan qanchis chunka watakunata rikch’achin. Chayqa Estados Unidospa historianta 1798 watamanta domingo kamachikuykama llanthun, maypichus Amerikapa hawapi rikukuq historia Republican waqranawan rikuchisqa, ukhupi kaq líneaqa Protestant waqranaqwan rikuchisqa kachkan. Chay iskay waqranakunaqa Constituciónpa sonqonta rikuchinku, mayqinchus estadopa rurayninta iglesiapa rurayninmanta t’aqananpaq qhawariyta qun, hinaspataq Amerikapa hamuq p’unchayninpa yachayninmi kanku.
Seventy years are marked for the whore of Tyre to be forgotten, then from the time of the end in 1989 unto the Sunday law she begins to sing. She began with a secret alliance as she captured the religion of Protestant America and brought down the political structure of the king of the south with the collapse of the Soviet Union. A period of seventy years that concludes in a history where Antiochus the Great is standing in the middle of a seventeen year period that is divided into ten and seven, which when multiplied equals “seventy.” At the beginning of the external two hundred and fifty years that ended between Raphia and Panium the internal time prophecy of twenty-three hundred years begins with “seventy” weeks being determined upon Daniel’s people. At the end of those seventy weeks, in 34 AD ancient Israel was forever divorced from God as His chosen covenant people, and God had then entered into marriage with His Christian bride and was then reaching out to the Gentiles.
Qanchis chunka watakunaqa señalasqa kanku Tiro llaqta chinchay warmi qonqakusqa kananpaq; chaymanta, tukukuypa pacha 1989 watapi qallarispa Domingo kamachikama, takiyta qallarin. Pacasqa huñunakuywanmi qallarin, protestante América llaqtapa religionninta atiparispa, hinaspa urayman urmachispa surpa reyninpa política wakaychasqanta Unión Soviética urmaqninwan. Qanchis chunka watakunapa huk pacha, tukukun huk willakuypi maypichus Antiochus Hatun sayashan chunka qanchis watayuq pachapa chawpinpi, chay pachata rakisqanku chunkawan qanchisman; chaykuna mirachisqa kaspa “qanchis chunka” hina kachkan. Hawapa iskay pachak phisqa chunka watakunapa qallariyninpi, chaykuna Raphiawan Panium ukhupi tukukuq, ukhu pacha-profecía iskay waranqa kimsa pachak watayuq qallarin “qanchis chunka” semanakuna Danielpa runankunapa hawanpi kamasqa kasqawan. Chay qanchis chunka semanakunapa tukukuyninpi, 34 d.C. watapi ñawpaq Israelqa wiñaypaqmi Diosmanta divorciasqa karqan Akllasqa pacton llaqtan hina; hinaspataq Diosqa cristiano novianwan kasarakusqa karqan, hinaspa gentilkunaman chayaspa karqan.
207 BC Antiochus is standing in the middle of “seventy,” identifying the close of his kingdom’s favored nation status as the “glorious land” where He chose to raise up modern Israel. The end of the United States as the sixth kingdom at the Sunday law is the end of Isaiah’s “seventy years.” The two-hundred and fifty year line of Antiochus is identifying the close of probation for the Republican horn of the United States, just before the Sunday law of verse sixteen. The twenty-three hundred years that ended when judgment began on October 22, 1844 typifies when judgment closes at the Sunday law. The twenty-three hundred years begins with seventy weeks that identify the end of literal Israel as God’s chosen people. The end of the overall period of twenty-three hundred years concludes with the Protestant movement ending as the advent movement carried on unto the Sunday law. When the closed door of 1844 is repeated the doors will close upon the Republican horn, the Protestant horn, and the government beast.
207 a.C. Antiochusqa “qanchis chunka”-pa chawpinpi sayashan, kamachisqan llaqtanpa munasqa nacion kasqan tukukuyninta “hatun sumaq allpa” hina reqsichispa, chaypi pay akllarqa kunan pacha Israelta sayarichinampaq. Estados Unidospa suqta kaq reino kasqan tukukuynin, domingo kamachiypi, Isaíaspa “qanchis chunka watakuna”-npa tukukuyninmi. Antiochuspa iskay pachak pichqa chunka wata siq’inqa reqsichishan Estados Unidospa Republicano waqra-npa gracia pacha wichq’akuyninta, chunka suqniyuq versiculopi domingo kamachiy manaraq chayamuchkaptin. Iskay waranqa kimsa pachak watakuna, juicio qallarikusqanpacha tukukuq, 1844 watapi octubre killapa iskay chunka iskaynin p’unchawninpi, domingo kamachiypi juicio wichq’akusqan pachata rikch’achin. Iskay waranqa kimsa pachak watakuna qallarin qanchis chunka semanakunawan, chaykuna reqsichin cheqaq Israelpa tukukuyninta Diospa akllasqa llaqtan hina. Llapan iskay waranqa kimsa pachak wata pacha tukukuyninqa Protestantismo kuyuy tukukuyninwan tukukun, adventista kuyuy domingo kamachiykama apasqa kasqanwan. 1844 watapi wichq’asqa punku kutin ruwaypi hunt’akusqanmantaqa, punkukuna wichq’akunkam Republican waqra-paq, Protestant waqra-paq, hinallataq gobiernopa bestia-npaq.
For Antiochus to stand between the period of ten and seven is to stand at the end of his probationary time, Probation closes for the government of the United States, which is the earth beast, at the Sunday law, but the Republican horn’s probation closes before the Sunday law.
Antíoco chunkaqwan qanchiswan pacha chawpinpi sayasqanmantaqa, chayqa prueban tiempun tukukuyninpi sayasqanm. Prueban tiempo Estados Unidos gobiernonpaq, kay allpa animal kasqanpaq, Domingo ley nisqapi tukukun; ichaqa Republicano waqra prueban tiempunqa Domingo ley manaraq chayashaqtinmi tukukun.
Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.
Jesusqa nirqan payman: Manan qanchis kuti kamaqchu niyki, aswanpas qanchis chunka kuti qanchis kama. Mateo 18:22.
The expression “seventy times seven,” is the only place in the Bible where numbers are expressed with a multiple in this fashion. “Seventy times seven” is the four hundred and ninety years that were “determined” for Daniel’s people. It is the seventy weeks that begin the twenty-three hundred and at the end of the two hundred and fifty years from the identical starting point Antiochus arrives in the middle of ten and seven. Antiochus the Great there takes his stand in the last acts of his story in the sacred drama of the great controversy.
Rimayqa “qanchis chunka kuti qanchis” nisqaqa, Bibliapiqa huklla chiqampi kachkan maypichus yupaykuna kay hinata achkayaywan rimarisqa kanku. “Qanchis chunka kuti qanchis” nisqaqa chusku pachak isqun chunka watakunan, Danielpa llaqtanpaq “churasqa” karqan. Chayqa qanchis chunka semanakunanmi, iskay waranqa kimsa pachakmanta qallarin; chaylla huk qallariypim iskay pachak pichqa chunka watakunapa tukukuyninpi Antiochus chayan, chunka qanchispa chawpinman. Chaypi Antiochus Hatunqa sayarin, willakuyninpa qhipa ruwayninkunapi, hatun atipanakuypa sagradu dramapi.
The closed door of 1844 represents the closed door of the Sunday law, and before the Sunday law of verse sixteen a period of seven years begins with Antiochus marking the end of his kingdom, and then his kingdom ends at the conclusion of the seven years. The seven-year period represents the image of the beast testing time, and the period begins at the first Sunday law of 321. Before the first Sunday law, which typifies the last Sunday law there is a ten-year period that begins with an edict. At the “edict” of 313 the testing represented by ten years begins, then Antiochus passes the first Sunday law and the probation of the Republican horn ends. At the end of the seven years, Panium and the Sunday law arrive, producing the division of east and west in the year 330.
1844 watapi wichq’asqa punkuqa domingo kamachiypa wichq’asqa punkunta rikuchin, chay domingo kamachiy manaraq chayamuchkaptin, chunka suqtaqniyuq versiculopi niskasqa manaraq chayamuchkaptin, qanchis watayuq pacha qallarin Antiochus paypa qhapaq suyunta tukuchisqanta señalaspa, hinaspataq chay qhapaq suyunqa qanchis wata tukukuyninpi tukukun. Chay qanchis watayuq pachaqa animalpa rikch’ayninpa pruebanan pacha kasqanta rikuchin, chay pachataq 321 watapi ñawpaq domingo kamachiywan qallarin. Ñawpaq domingo kamachiy manaraq kaptin, mayqinchus qhipa domingo kamachiyta tipifican, chaymanta ñawpaqta chunka watayuq pacha kan, mayqinchus huk edictowan qallarin. 313 watapi “edicto” nisqapi, chunka watakunawan rikuchisqa pruebanakuy qallarin; chaymantataq Antiochus ñawpaq domingo kamachiyta pasan, hinaspataq republicano waqrapa gracia pachan tukukun. Qanchis wata tukukuyninpi, Paniumpas domingo kamachiypas chayamun, chaywan inti lloqsimuy ladowan inti yaykuy ladowan rakiyta paqarichispa 330 watapi.
Pompey
Pompeyo
Pompey conquered the glorious land in verse sixteen, but within the two-year period from 65 unto 63 BC, Pompey, in fulfillment of Daniel eight and verse nine, actually conquered “the east” and the “[glorious] land,” typifying the double conquering in verse forty and 1989.
Pompeyoqa sumaq allpata atiparqan chunka suqtayoq versículopi; ichaqa iskay watakuna ukhupi, 65-manta 63 Cristo manaraq paqarichkaptin watakama, Pompeyoqa, Daniel pusaq ñiqin qhelqapi, tawaq versículopi nisqanta hunt’aspa, cheqaqtapuni atiparqan “inti lloqsimuyta” hinallataq “[sumaq] allpata,” chaywan rikuchispa iskay kuti atipayta, tawa chunka versículopi hinallataq 1989 watapi.
The third obstacle for pagan Rome would be accomplished by Augustus Caesar who is noted for forming the first official Roman Triumvirate, representing the first official threefold union in Rome. It is at the third waymark of Roman leaders that the threefold union is officially marked in Roman history. It is at the Sunday law in verse sixteen that the threefold union of the dragon, the beast and false prophet is established, and then the bird of wickedness is set back upon her place in Shinar, as set forth by Zechariah.
Roma paganaqpa kinsa ñanqha hark’ayñinqa Augustus Césarwan hunt’asqa kanqa, paymi reqsichisqa kashan ñawpaq oficial Roma Triumvirato nisqata kamarisqanrayku, Roma llaqtapi ñawpaq oficial kimsa kutin huñunakuymanta rikch’akuq hina. Roma kamachiqkunapa kimsay ñan tupusqanpi, chay kimsa kutin huñunakuymi Roma willakuy historiapi oficialta señalasqa kashan. Chunka soqtayuq versículopi Domingo kamachikuypi, dragón, bestia, hinaspa llulla profetaq kimsa kutin huñunakuyninmi sayarichisqa kashan; chaymanta, Zacarías nisqanman hina, millay mana allinqa p’isquqa Shinarpi paypa chiqanman kutichisqa kashan.
Augustus Caesar formed the first official Roman Triumvirate, but it is called the Second Triumvirate by the historians, for Julius Caesar also formed a Triumvirate, but it was not an official Triumvirate of the Roman government. The relation of Julius and Augustus Caesar as symbols of the threefold union of the dragon, the beast and the false prophet at the soon-coming Sunday law, is typified by Julius at the beginning of the movement to enforce Sunday legislation and Augustus at the end. The prophetic relationship is also represented by the siege of Cestius in 67, which was thereafter followed by the siege of Titus. Julius is Cestius and Augustus is Titus. Julius and Augustus represent the threefold union and Cestius and Titus represent a siege.
Awgusto Césarqa huk ñiqin kamachisqa romano Triunviratota sayarichirqan; ichaqa historiador-kunaqa iskay ñiqin Triunvirato sutinwanmi sutichanku, imaraykuchus Julio Césarpas huk Triunviratota sayarichirqan, ichaqa chayqa manam gobierno romano-pa kamachisqa oficial Triunviratunachu karqan. Julio hinallataq Awgusto Césarpa tinkuy-ninkuq, dragónpa, bestiapa, hinaspa llulla profetapa kimsa-hukllachasqa huñuyninpa unanchan kasqanmanta, mana karupi hamuq domingo kamachikuypi, Julio-wanmi rikuchisqa kachkan domingo laykunata kallpachay kuyuriyninpa qallariyninpi, Awgusto-taq tukukuyninpi. Chay profético tinkuyqa 67 watapi Cestio-pa muyuy hark’ayninwanpas rikuchisqallataqmi kachkan, chay qhepatataq Tito-pa muyuy hark’ayni-nin hamurqan. Julioqa Cestio-mi, Awgusto-taq Tito-mi. Julio hinaspa Awgustoqa chay kimsa-hukllachasqa huñuyta reqsichinku, Cestio hinaspa Tito-taq huk muyuy hark’ayta reqsichinku.
The period when the movement for a Sunday law begins prophetically in 313, is at the edict of Milan. Then in 321, at the midpoint of the seventeen-year period, the first Sunday law arrives. The third step of the division of the kingdom into east and west, representing the division in the United States into those who receive and those who don’t receive the mark of the beast or the seal of God was 330. There is a series of Sunday laws which lead to a Sunday law, and 321 represents the first Sunday law, that leads to the last Sunday law of 330.
Domingomanta kamachiypaq kuyuy qallarisqan pacha, profecía nisqaman hina 313 watapi qallarin, Milánpa edictonpi. Chaymanta 321 watapi, chunka qanchis watayuq pacha chawpinpi, ñawpaq kaq domingo kamachiy hamun. Reino nisqapa inti lloqsimuyninwan inti yaykumuyninman t’aqasqanpa kimsa kaq puriynin, Estados Unidos nisqapi t’aqasqanta rikuchispa—bestiapa unanchanta otaq Diospa sellonta chaskiqkunaman hinaspa mana chaskiqkunaman—330 watapi karqan. Domingo kamachiykunap huk serie kan, chaykunam huk domingo kamachiyman pusanku; 321 watataq ñawpaq domingo kamachiyta rikuchin, chaymi 330 watapi qhipa kaq domingo kamachiyman pusan.
Unlike the two hundred and fifty years of Antiochus, the two hundred and fifty years of Nero identify a period of eight years, the midpoint of the first Sunday law and then nine years. Line upon line Antiochus and Nero identify two periods that are represented by three waymarks. In both lines the first and last waymarks are the same, an edict at the beginning that was marked by a marriage that ended with a divorce, and battle between the king of the north and the king of the south at the beginning and ending. The first Sunday law of 321 in the middle must be where Antiochus is standing. He is standing at the conclusion of a testing process represented by ten years, and the testing process manifests Antiochus as the eighth who is of the seven as he forms an image of the beast who is the eighth that is of the seven. At the same time the one hundred and forty-four thousand go through a testing process and transform from the seventh Laodicean church unto the eighth and Philadelphian church.
Antíocoq ishkay pachak pichqa chunka watakuna kasqanman mana rikchakuspalla, Nerónpa ishkay pachak pichqa chunka watankunaqa pusak watayuq pacha, ñawpaq domingo kamachiypa chawpin, hinaspataq isqun watata reqsichin. Sapan siq’ipi siq’i hina, Antíoco hinaspa Nerón ishkay pachakunata reqsichinku, chaykuna kimsa markakunaq rikchayninwan sut’ichasqa kanku. Iskay siq’ikunaq ishkantinpi ñawpaq hinaspa qhipa markakunaqa kikinllataq kanku: qallariypi huk kamachikuy, kasarasqawan señalasqa, chaymanta divorciowan tukukuq; hinaspataq qallariypi hinaspa tukukuypi hanaq llaqtapa reyninwan uray llaqtapa reyninwan maqanakuy. Chawpipi kaq 321 watapi ñawpaq domingo kamachiyqa maypichus Antíoco sayashan chaymi kanan. Payqa chunka watakunawan rikuchisqa huk prueba ruraypa tukukuyninpi sayashan, chay pruebayku Antíocota qanchisniyuqmanta kaq pusaj hina rikuchin, animalpa rikchayninta rurasqanrayku, chay animalqa qanchisniyuqmanta kaq pusajmi. Chay pachallapi pachak tawa chunka tawa waranqakunaqa huk prueba rurayta pasanku, hinaspataq qanchis kaq Laodicea iglesiamanta pusaj kaqman, Filadelfia iglesiaman tikranku.
At the first Sunday law the erection of the image begins and ends at the Sunday law of Revelation thirteen, verse eleven, a verse that contrasts the beginning of the United States as a lamb, with its ending as a dragon. Thirteen is the symbol of rebellion, and the symbol of rebellion in the context of verse eleven, and the United States speaking as a dragon is the mark of the beast; whereas, the symbol of those who have the seal of God is the number eleven. Revelation 13:11 identifies the separation of those that receive the mark of the beast or the seal of God at the Sunday law when the United States speaks as a dragon.
Ñawpaq domingo kamachipi imagenpa sayachisqan qallarin, hinaspata tukukun Apocalipsis chunka kimsayuq t’aqapi, once versículopi nisqa domingo kamachipi; chay versículoqa huk kikinpi tinkuchin Estados Unidospa qallariyninta huk corderohina kasqanta, tukukuynintataq huk dragónhina kasqawan. Chunka kimsayuqqa hatarikuypa unanchanmi, hinaspa chay hatarikuypa unanchanqa, once versículopa contexto-ninpi, Estados Unidospa dragónhina rimayninwan kuska, bestiapa señalninmi; ichaqa Diospa sellonta apaqkunapa unanchanqa once yupaymi. Apocalipsis 13:11 sut’inchan chay rakiyta, pikunachus bestiapa señalninta chaskinku otaq Diospa sellonta chaskinku, domingo kamachipi, maypachachus Estados Unidos dragónhina rimarin.
The image of the beast testing time has specific signs that mark its arrival, while also typifying its end. From Noah to the feast of trumpets God never changes, He always announces a testing period in advance of its arrival. His announcements are found in His prophetic word. Most Adventists (I am assuming) do not know that there were two sieges in the destruction of Jerusalem, or that the day of the final destruction was the identical day of the year that Nebuchadnezzar destroyed Jerusalem and the temple the first—alpha time. They might also be unaware that the sieges began at sacred feasts and ended on a sacred feast, or that the period of the siege was three and a half years. If they don’t know those facts, then it seems unlikely that they will see that Julius Caesar marks the beginning of the image of the beast testing time in its most perfect representation. By “perfect representation,” I mean its final fulfillment.
Uywakuna rikch’ayninpa pacha suyayqa nisqaqa chay hamusqanta sut’inchaspa reqsichiq señalniyuqmi, chaylla hinallataq tukukuynintapas rikch’achin. Noémanta cornetakunapa raymikama Diosqa mana hayk’aqpas hukman tukunchu; payqa sapa kutinmi huk suyay pachata hamuyninman ñawpaqta willakun. Chay willakuyninkunaqa kashanmi profétic Simiyninpi. Aswan achkha Adventistakunaqa (yuyayniyman hina) mana yachankuchu Jerusalén llaqtapa chinkachisqanmanta iskay muyuykuna kasqanta, nitaq p’unchaw tukuy chinkachiypa p’unchawninqa chay watapi kikillan p’unchaw kasqanta Nabucodonosor Jerusalénta templontintaq ñawpaq kutipi—alfa pacha—chinkachirqan chaywan. Ichapas mana yachankuchu muyuykunaqa qhapaq raymikunapi qallarisqanta hinaspa qhapaq raymipi tukukusqanta, nitaq muyuy pacha kimsa wata chawpi kasqanta. Sichus chay chiqaqkunata mana yachankuchu chayqa, mana yuyaykuy atinqachu Julio César uywakuna rikch’ayninpa suyay pachanpa qallariyninta señalasqanta, aswan hunt’asqa rikch’akuyninpi. “Hunt’asqa rikch’akuy” nisqaywanqa ninim tukuy hunt’akuyninta.
The same period is represented from 1888 unto the Sunday law, and then again from 9/11 unto the Sunday law, but the perfect fulfillment of the prophetic period of the setting up of the image of the beast as represented by Constantine the Great in the period of 313 through to 330, begins in the presidency of the eighth president since the time of the end in 1989.
Kikin pacha 1888 watamanta Domingo ley kama rikuchisqa kachkan, hinaspataq huk kutitaq 9/11-manta Domingo ley kama; ichaqa uywaq siq’isqanpa imagen nisqapa sayarichisqa profétiko pacha hunt’asqa ch’usaqyaynin, Constantine el Grande nisqawan 313 watamanta 330 watakama pacha rikuchisqa hina, qallarin pusaq kaq presidenteq presidencianpi, pacha tukukuymanta 1989 watapi.
From the first Sunday law the testing period over Sabbath and Sunday unfolds in a period represented by the seven years of Antiochus. The seven years of Antiochus’s line multiplied by the nine years of Nero’s line equals sixty-three, and in 63 BC Pompey conquered the glorious land in fulfillment of verse sixteen of Daniel eleven. At the Sunday law nine kings will acknowledge the United States as the premier king of ten kings that agree to give their kingdom to the whore of Tyre who is then to commit fornication with all the kings of the earth.
Ñawpaq Domingo kamachiymanta qallarispa, sábadomanta hinaspa Domingomanta pruebapa pacha mast’arin, Antiochuspa qanchis watankunawan rikuchisqa pacha ukhupi. Antiochuspa linajninpa qanchis watankuna, Neropa linajninpa isqon watankunawan mirachisqa, soqta chunka kimsa tantan; chayrayku 63 a.C. watapi Pompeyo sumaq hallp’ata atipaykurqa, Daniel chunka hukniyuqpa chunka soqta versiculon hunt’akusqanpi. Domingo kamachiypi isqon reykuna Estados Unidos-ta riqsinqaku chunka reykunamanta ñawpaq rey hina, paykuna acuerdowan suyuyninkuta Tiro llaqta qharichisqa warmiman qusqankurayku; chay warmiqa qhipaman llapan kay pachapi reykunawan wachuq kayman urmayta ruwanqa.
In agreement with the prophetic structure of the parable of the ten virgins, the marriage of the beast and the false prophet was accomplished in 1989, but at the Sunday law the marriage is consummated. A fractal of that history is the period of the judgment of the living that began in 2001, on 9/11. From that point to the Sunday law the image of the beast testing time, which is also the sealing time of the one hundred and forty-four thousand, judgment is accomplished upon God’s covenant people, and the land where they have resided in fulfillment of Abraham’s covenant prophecy. In that period the Laodicean Seventh-day Adventist church is judged, and then those who profess to be virgins are judged. Thus, the Protestant horn is judged, and it is judged during the period when first the Democratic party of the Republican horn was judged until 2024, when the judgment of the Republicans of the republican horn is now taking place. The constitutional government is the beast that carries the two horns and is judged at the Sunday law.
Chunka chunka virgenkunamanta chunka kasqanmanta rikch’achiq willakuypa profetiku ruwasqanwan tupaspa, uywakunaq kasqanwan llulla profetapa kasaranakuyqa 1989 watapi hunt’akusun, ichaqa domingo leypi kasaranakuyqa tukukuyninman chayan. Chay historiapa huk fractalninmi kawsakkuqkunapa taripayninpa pacha, 2001 watapi qallarisqa, 9/11 p’unchaypi. Chaymanta domingo leykama uywaq rikchayninpa pruebakuy pacha, mayqinchus huk pachallataq pachak tawa chunka tawa waranqa sellakusqan pachapas, Diospa pacton llaqtanman taripayqa hunt’akusun, hinallataq Abrahampa pactonpa profecian hunt’akusqanman hina paykuna tiyasqanku hallp’amanpas. Chay pachapi Laodicea nisqa Qanchis P’unchay Adventista iglesiaqa taripasqa kan, hinaspataq virgenkuna kasqankuta rimaykuqkuna taripasqa kanku. Chhaynaqa protestante waqra taripasqa kan, hinaspataq taripasqa kan chay pachapi ñawpaqta Republicano waqrapa Democrático partidun taripasqa kasqanmantapacha 2024 watakama, maypachachus republican waqrapa Republicano-kunapa taripayninqa kunan pasakuchkan. Constituciónman hina kamachikusqa gobiernuqa iskay waqrakunata apaq uywamin, hinaspataq domingo ley pi taripasqa kan.
From 1989 to the Sunday law, is represented in a fractal from 9/11 unto the Sunday law, but the perfect fulfillment of the setting up of the image of the beast, is in the eighth president that is of the seven. Nero’s seventeen years is a fractal of the history of 9/11 to the Sunday law. Antiochus’ seventeen years is the same. The marriage of Reagan and the secret alliance is consummated with an open alliance in the eighth presidents’ term. The first of the alpha and omega marriages was symbolized by the Patriot Act in 2001, when English law was changed to Roman law. The marriage of the edict of Milan marks the beginning of the perfect fulfillment of the setting up of the image of the beast. Its structure is based upon the structure of the marriage of the ten virgins, and represents the counterfeit marriage that occurs during the true marriage.
1989 watamanta domingo kamachikuykama, huk fractalpi rikuchisqa kachkan 9/11 watamanta domingo kamachikuykama; ichaqa bestiapa imagenninta sayachiypa hunt’asqa kuskanqa qanchisniyuqmanta kaq pusaj presidente-pi kachkan. Nerónpa chunka qanchis watankunaqa 9/11 manta domingo kamachikuykama historiapa huk fractalninmi. Antíocuspa chunka qanchis watankunapas chayllataqmi. Reaganpa kasarakuyninwan pakasqa huñunakuyqa pusaj presidentekunapa mit’anpi qhawasqa huñunakuywan hunt’achisqa kan. Alfa y omega kasarakuymantap ñawpaq kaqqa 2001 watapi Patriot Act nisqawan unanchasqa karqan, ingles kamachikuy romano kamachikuyman tikrasqa kaptin. Milán edictopa kasarakuyninqa bestiapa imagenninta sayachiypa hunt’asqa kuskata qallariyninta señalakun. Chaypa estructuranqa chunka doncellakunapa kasarakuyninpa estructuranta hap’iqmi, hinaspa chiqaq kasarakuypi pasaq llulla kasarakuymanmi rikuchin.
The image of the beast testing time represents the “test” we must pass before we are “sealed.” The house of God is judged first and then at the Sunday law, those outside of God’s house are judged. The period of final judgment in both the house of God and then the great multitude begins with the first Sunday law. There will be a first Sunday law in the United States which will mark the beginning of the perfect and final fulfillment of the image of the beast testing period that thereafter ends at the Sunday law which fulfills Revelation 13:11. That Sunday law is the last Sunday law in the glorious land. The last Sunday law in the glorious land is the first Sunday law in the world, marking the image of the beast testing time for the world. The world testing time begins at the Sunday law in the United States in verse eleven of chapter thirteen. When the United States “speaks” as a dragon at the soon-coming Sunday law, verses twelve and onward in the chapter represent the world image of the beast testing time.
Uywaqqa uywanpa pruebanapa pacha sut’ita rikuchin ñuqanchik “pruebata” pasanananchikta manaraq “sellasqa” kananchikpaq. Diospa wasin ñawpaqta juzgasqa kachkan, chaymantataq domingo p’unchay kamachiypi, Diospa wasinmanta hawapi kaqkuna juzgasqa kanku. Tukupay juicioq pacha, Diospa wasinpi hinaspa chaymantapas hatun achka runakunapi, ñawpaq domingo p’unchay kamachiywan qallarin. Estados Unidos llaqtapi kanqa ñawpaq domingo p’unchay kamachiy, chaymi uywapa uywanpa pruebanapa pachanpa hunt’asqa hinaspa qhipa tukukuyninpa qallariyninta señalasqa, chay qhepamanmi tukukun domingo p’unchay kamachiypi, mayqanmi Apocalipsis 13:11 nisqata hunt’achin. Chay domingo p’unchay kamachiyqa kachkan qhipa domingo p’unchay kamachiy hatun sumaq allpapi. Hatun sumaq allpapi qhipa domingo p’unchay kamachiyqa kay pachapi ñawpaq domingo p’unchay kamachiymi, kay pachapaq uywapa uywanpa pruebanapa pachanta señalaspa. Kay pachapa pruebanapa pachan qallarin Estados Unidos llaqtapi domingo p’unchay kamachiywan, chunka kimsayuq kaq capítuloq chunka hukniyuq versiculonpi. Estados Unidos “rimaptin” dragón hina qaylla hamuq domingo p’unchay kamachiypi, capítuloq chunka iskayniyuq versiculomanta ñawpaqman kaqkuna rikuchinku kay pachapa uywapa uywanpa pruebanapa pachanta.
For this reason, the two-hundred and fifty year prophecy of Nero that ends with the seventeen years beginning at the edict in 313, followed by the first Sunday law in 321, then the division of east and west in 330, is important to see. The three steps of Nero’s line are about persecution, Nero being the symbol of persecution and the 250-year period representing the church of Smyrna that ended in 313 when the church of compromise arrived. The third step marks the end of a kingdom, so when applied to the United States it represents the Sunday law and the transition from the sixth kingdom to the seventh and eighth kingdoms. When applied to the world the third waymark is the close of human probation, that was typified by the close of probation for the United States at the beginning of the world’s testing period of the image of the beast.
Kayraymi imarayku, Neromanta iskay pachak pichqa chunka watayuq willakuy, mayqan tukukun chunka qanchisniyuq watawan qallarispa kamachikuypi 313 watapi, chaymanta qatiq ñawpaq domingo p’unchay kamachiywan 321 watapi, hinaspa inti lloqsimuyninwan inti chinkamuyninwan rakisqa kaynin 330 watapi, rikuypaq ancha importante kasqa. Neropa siq’inpa kimsa patanqa ñak’ariykunamanta rimanku; Neroqa ñak’ariypa unanchanmi, chay iskay pachak pichqa chunka watayuq pachaqa Esmirna iglesiata reqsichin, mayqan tukurqan 313 watapi, maypachachá arreglok iglesiaq chayamurqan. Kimsakay pataqa huk qhapaq suyuq tukukuyninta señalan; chayrayku, Estados Unidosman churakuspa, domingo p’unchay kamachiyta hinaspa soqta kaq qhapaq suyumanta qanchis kaq hinaspa pusaq kaq qhapaq suyukunaman tikrayninta reqsichin. Kay pachaman churakuspaqa, kinsa kaq waymarkqa runakunapa prueba tiempunpa wisq’akuyninmi; chayqa unanchasqa karqan Estados Unidospaq prueba tiempunpa wisq’akuyninwan, qallariyninpi kay pachapa pruebanan tiempunmanta animalpa rikchayninpa.
This is why Augustus Caesar, the third of the four Roman rulers who lead to the Sunday law, represented by the cross, as set forth in verse twenty-two, can represent the cross, even though he is to be followed by Tiberias, who also represents the cross. The image of the beast testing period, is a twofold test that first test the earth and then the sea. The earth is the United States and the sea is the world.
Chaymiqa imaraykun Augustus César, tawa romano kamachiqkunaq kimsaynin, domingo kamachiyman apaq, chakatawan rikuchisqa, iskay chunka iskayniyuq versículopi ñawpaqman churakusqan hina, chakata riksichiyta atin, Tiberiaspa qhipanta hamunan kaptinpas, paypas chakata riksichisqanrayku. Uywaq lantan pacha pruebananqa iskay kuti pruebaymi, ñawpaqta allpata prueban, chaymanta qochata. Allpaqa Estados Unidos-mi, qochaqa kay pachantinmi.
The image of the beast test produces a doubling of signs; where the alpha of the second period is also the omega of the first period. 321 was the first Sunday law of prophetic history, and in the seventeen years identifying the image of the beast testing time, 321 is the first Sunday law in the United States that leads to the omega Sunday law of the image of the beast testing time in the glorious land. Yet 321 is also the first Sunday law for the world, so the year 321 marks the middle of both the beginning and the ending of the image of the beast testing time. 313 is the beginning, and the beginning is an edict, which typifies the Sunday law. The seventeen years of Nero identify a period of escalating Sunday laws through to the close of human probation.
Uywa rikch’akuyninpa pruebanninqa iskaychasqa señalkunata ruran; maypichus iskay kaq pachaq qallariyninpa alpha-nin, ñawpaq kaq pachaq tukukuyninpa omega-ninpas kikinlla kan. 321 watam profetiku historiapi ñawpaq Domingo kamachikuy karqan, hinaspataq chunka qanchisniyuq watakunapi, uywa rikch’akuyninpa pruebanan pacha kasqanta reqsichiqkunapi, 321 watam Estados Unidos llaqtapi ñawpaq Domingo kamachikuy, mayqinchus uywa rikch’akuyninpa pruebanan pachaq omega Domingo kamachikuyninman pusamun, hatun allpa ukhupi. Ichaqa 321 watapas kay pachapaq ñawpaq Domingo kamachikuymi, chayrayku 321 wataqa uywa rikch’akuyninpa pruebanan pachaq qallariyninpa chawpinpas, tukukuyninpa chawpinpas señalan. 313 wataqa qallariymi, hinaspa qallariyqa huk edictom, mayqinchus Domingo kamachikuyta rikch’achin. Neroq chunka qanchisniyuq watankunaqa runapa pruebanan tukukuyninkama, aswan-aswan wiñaq Domingo kamachikuykunapa huk pacha kasqanta reqsichin.
The edict typifies the first Sunday law that leads to the close of probation. Pompey took Judah in verse sixteen, typifying the Sunday law, and Julius Caesar formed the first Triumvirate, though it was an unofficial threefold union, the historians still mark it as the first. Julius Caesar’s typification of the Sunday law’s threefold union, typified Augustus Caesar’s official Triumvirate that was followed by Tiberias at the cross. All four Roman rulers typify the Sunday law, as do all three steps of Nero’s seventeen years.
Kamachikuyqa rikch’achin ñawpaq domingo kamachiyta, chaymi probacionpa tukukuyninman pusaq. Pompeyoqa chunka suqta versículopi Judáta hap’irqan, domingo kamachiyta rikch’achispa; hinaspa Julio Césarqa ñawpaq Triunviratota kamarqan, mana oficial kimsantin tinku kasqanman hina, ichaqa historiadorcunaqa chaytaqa ñawpaq kasqanta reqsichinku. Julio Césarpa domingo kamachiyoq kimsantin tinkuyninpa rikch’achisqanqa, Augusto Césarpa oficial Triunviratonta rikch’achirqan, chaymanta Tiberiasqa cruzpi qatirqan. Kay tawa romano kamachiqkunaqa llapallanmi domingo kamachiyta rikch’achinku, hinaqtataq Neropa chunka qanchis watanpi kinsa puriykunaqa.
Pompey aligns with 1989; Julius aligns with verse eleven; Augustus aligns with verse fifteen and Tiberias with verse sixteen. The story of Julius in the verses includes his foray into Egypt and Cleopatra. The history gets repeated by Marc Antony. Marc Antony was Julius Caesar’s main general at the time when Julius was assassinated with twenty-three stab wounds. Twenty-three represents the Sunday law, and Julius death by 23 wounds is a kingdom ending at the Sunday law. Marc Antony, Augustus Caesar and Marcus Lepidas then formed the first official Triumvirate to avenge his death. One of those threefold powers, Marc Antony was going to repeat Julius’ encounter with Egypt and Cleopatra.
Pompeyoqa 1989 watakunawan tupaykuchkan; Julioqa chunka hukniyuq versículowan tupaykuchkan; Augustoqa chunka pichqayuq versículowan, Tiberiasqa chunka suqta yuq versículowan tupaykuchkan. Julioq willakuyninqa chay versículokunapi Egiptoman yaykuyninta hinaspa Cleopatrawan kasqanta qawachin. Chay historiataqa Marc Antony yapamantan kutichin. Marc Antonyqa Julio Césarpa aswan hatun generalnin karqan Julio wañuchisqa kaptin iskay chunka kimsayuq t’uqsikuykunawan. Iskay chunka kimsayuqqa domingo kamachiyta sut’ichin, hinaspa Julioq wañuynin iskay chunka kimsayuq t’uqsikuykunawanqa huk qhapaq suyupa tukukuyninmi domingo kamachiypi. Chaymantataq Marc Antony, Augusto César hinaspa Marcus Lepidas ñawpaq oficial Triumviratota sayarichirqanku wañuyninta chaninchaspa. Chay kimsa kutiy atiyninkunamanta huknin, Marc Antony, Julioq Egiptowan hinaspa Cleopatrawan tupasqanta yapamantan kutichinanpaq karqan.
Whether Julius or Marc Antony they are both symbols of Rome and Cleopatra was a symbol of Egypt and Greece. She represented Greek rulership in Egypt, both symbols of the dragon, whereas Julius and Marc Antony are symbols of the beast. As the woman in the relation, Cleopatra was the church, making Julius and Marc Antony the state. Cleopatra represents a woman that is twice separated from her kingly Roman lovers; first in 1798 and then at the close of probation when she comes to her end with none to help. Her final demise is at the battle of Actium in 31 BC. The victor at the battle of Actium was Augustus Caesar, so we find that Pompey died in Egypt, Julius had an encounter with Cleopatra in Egypt, that was doubled in the history of Marc Antony and then Augustus Caesar ends that relationship at Actium. Actium identifies the Sunday law, for it is at the battle of Actium that the third obstacles for Rome was taken, and imperial pagan Rome began to rule for three hundred and sixty years, in fulfillment of Daniel 11:24.
Juliuspas icha Marc Antonypas kaptinpas Roma nisqapa unanchaqninmi kanku, Cleopatra-taq Egiptoypaq hinaspa Grecia-paq unanchaqnin karqa. Payqa Egiptopi griego kamachiyta representan, iskayninkuqa dragón nisqapa unanchaqninmi kanku, Juliuswan Marc Antonywanqa bestia nisqapa unanchaqninmi kanku. Warmi hina chay tinkuypi, Cleopatraqa iglesia karqa, chaymi Juliuswan Marc Antonywan estado karqaku. Cleopatraqa huk warmita representan, reylik romano munasqankunamanta iskay kuti t’aqasqa: ñawpaqta 1798 watapi, hinaspataq gracia p’unchay tukukuyninpi, maypachachus tukukuyninman chayan mana pipas yanapananpaq. Qhipa wañuyninqa Actium maqanakuypi karqa, 31 a.C. watapi. Actium maqanakuypi atipaqqa Augusto César karqa, chayrayku tarisun Pompeyoqa Egiptopi wañusqanta, Juliusqa Cleopatrawan Egiptopi tinkusqanta, chayqa Marc Antonypa historiampi iskaychasqa karqa, hinaspataq Augusto Césarqa chay tinkuyta Actiumpi tukuchin. Actiumqa domingo kamachikuyta reqsichin, imaraykuchus Actium maqanakuyllapi Romapaq kinsa kaq hark’ayninqa hurqusqam karqa, hinaspataq imperio paganismo romanoqa kimsa pachak suqta chunka watakunata kamachiyta qallarin, Daniel 11:24 nisqapa hunt’akuyninpi.
Pompey took the first two obstacles and Augustus the third.
Pompeyoqa iskay ñawpaq hark’aykunata qhawaykurcha, Augustoqtaq kimsa kaqta.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Hinaspapi hucninmanta lluqsirqa huch’uy waqra, mayqinchus ancha hatunman wiñarqa, urayman, inti lloqsiyman, hinallataq sumaq allpamanpas. Daniel 8:9.
Pompey is 1989, the first waymark of three political powers to be overcome by modern Rome as its deadly wound is healed. The Soviet Union, followed by the United States and also the United Nations in verse forty-one of Daniel eleven. The warfare of the papal power is political and religious and prophetically the religious power of the United States was conquered when the secret alliance of Reagan and pope John Paul II was accomplished. The papacies’ target includes three political obstacles and three religious powers. In 1989 one of the three political powers was swept away, Protestantism as an actual word that means to protest Rome, was also swept away by the president of the United States in the same history. The three political powers are the Soviet Union, the United States and the United Nations, and the religious targets are Protestantism, along with the various religions of the dragon, which are all considered spiritualism. The three religions that lead the world to Armageddon are apostate Protestantism, Catholicism and spiritualism; and the papal power’s internal struggles between conservative and liberal ideology within their church, along with the schisms of orthodox Catholicism is a religious obstacle, and the other two religious obstacles for Catholicism to conquer are apostate Protestantism and spiritualism. Protestantism was swept away in 1989.
Pompeyoqa 1989 watam, kinsa ñan markamanta kaqmi, kimsa hatun llapan kamachiy atiyniyuqkunamanta huk ñawpaq señal, kaykunataq kunan pacha Roma atipananpaqmi, wañuy qollqe ch’akiy chinkaynin hamp’isqa kaptin. Unión Soviética, chaymanta Estados Unidos, hinallataq Naciones Unidas, Daniel qillqapi chunka hukniyuq capítulo, tawa chunka hukniyuq versículopi nisqaman hina. Papal atiyniyuqpa maqanakuyqa política hinallataq religiónmantaqmi; profecía nisqapipas Estados Unidospa religión atiyniyuqqa atisqa karqa, Reaganwan papa Juan Pablo IIpa pakasqa alianza hunt’akusqankupi. Papakunapa churanankaqa kimsa política hark’akuykunata hinallataq kimsa religión atiyniyuqkunatapas hap’in. 1989 watapi, kimsa política atiyniyuqkunamanta hukninqa pichasqa chinkachisqa karqa; Protestantismoqa, Roma contra protestay niyta chiqap simipi niq, chay kikin historia ukhupipas Estados Unidospa presidentenpa pichasqa chinkachisqa karqa. Kimsa política atiyniyuqkunaqa Unión Soviética, Estados Unidos, hinallataq Naciones Unidasmi; religiónmanta churanakunaqa Protestantismon, dragónpa imaymana religionninkunawan kuska, llapallanmi espiritualismo hina qhawasqa kanku. Kimsa religionkuna, kay pachata Armagedónman pusaykuqkunaqa, apostata Protestantismo, Catolicismo, hinallataq espiritualismom; papal atiyniyuqpa ukhu sasachakuyninkunapas, iglesia ukhupi conservador chaymanta liberal yuyaykamaykuna chawpipi, hinallataq ortodoxo Catolicismopa t’aqanakuywan kuska, religiónmanta huk hark’akuymin; huk iskay religiónmanta hark’akuykuna, Catolicismo atipananpaq, apostata Protestantismo hinallataq espiritualismom. Protestantismoqa 1989 watapi pichasqa chinkachisqa karqa.
If the internal struggles of Catholicism as represented in the various Catholic prophecies derived from the messages of Fatima are separated from her efforts to overcome the religious powers outside of her own religion, then her alpha victory over Protestantism was Reagan’s secret alliance and her omega victory was the open alliance of 2025. Her struggles with orthodox churches are also portrayed from an initial victory in 1989 unto the final victory at Panium.
Sichus catolicismopa ukhupinpi ch’aqwayninkuna, Fatimapa willakuyninmanta paqarisqa imaymana catolicopa profecíaspi rikuchisqa hina, paypa kikin religionninmanta hawapi kaq religioso atiykunata atipayta munasqan esfuerzonmanta t’aqaqta qhawaspaqa, chayqa protestantismopa contranpi alpha atipayninqa Reaganpa pakasqa alianza-n karqan, omega atipaynintaq 2025 watapi qhawaqlla alianza karqan. Ortodoxo iglesiakunawan ch’aqwayninkunapas rikuchisqa kanku 1989 watapi qallariy atipayninmanta Paniumpi tukuynin atipaykama.
Pompey aligns with 1989, and his two victories over the “east and the pleasant land,” as Daniel identifies them in chapter eight and verse nine, represent the spiritual and political victory of the papacy over the former Soviet Union, and the accompanying spiritual victory over the glorious land of professed Protestantism. Julius Caesar is going to lose at Raphia, as did Antiochus III, and as will Zelenskyy. Julius is the subject of verses seventeen through to nineteen, and then Augustus Caesar stands up as the raiser of taxes. Tiberias Caesar is reigning at the time of the cross, so Tiberias is verse sixteen’s Sunday law.
Pompeyoqa 1989 watapiwanmi tupakun, hinaspa iskay atipayninkuna “inti lloqsiymanta chay sumaq allpamantawan,” hina Daniel nirqan pusaq kaq qhapaqpi, tawaq kaq versículopi, kaykunan rikuchin papadopaq yuyaychasqa hinaspa políticopi atipayninta ñawpaq Unión Soviética patapi, hinaspa chaywan kuska yuyaychasqa atipayninta hatun sumaq allpa patapi, mayqanmi sut’inchasqa protestantismopa allpan karqan. Julio Césarqa Raphiapi chinkapunqa, imaynatachus Antioco III chinkarqan hinata, hinaspataq imaynatachus Zelenskyy chinkapunqa hinata. Julioqa chunka qanchisniyoqmanta chunka isqonniyoqkama versículokunapa yuyayninmi, chaymanta Augusto Césarqa sayarin impuesto oqarichiq hina. Tiberias Césarqa chakatasqa p’unchawpi kamachisqa kashan, chayrayku Tiberiasqa chunka soqtayoq versículopa domingo kamachikuyninmi.
This aligns Augustus with Panium of verse fifteen, and verse eleven’s battle of Raphia with Julius. The battle of Panium is the third world war that begins just before the Sunday law of verse sixteen, but then transforms into the battle of Actium. Panium was the earth battle (the United States) and Actium was the sea battle (the world.) Augustus is represented at Panium in the line of four Roman rulers, and he was the actual leader at Actium. At Panium Antiochus dealt with Egypt, who was allied with Rome, and at Actium Augustus dealt with Egypt (Cleopatra) allied with Rome (Marc Antony). This means Pompey represents verse forty up to 1989 and Tiberias represents the Sunday law of verse forty-one. Julius Caesar arrived in 2014 when the Ukrainian War began as typified by the battle of Raphia in 217 BC.
Kayqaqa Augustus-ta hukllachkan chunka phisqayuq versiculopi Paniumwan, hinaspa chunka hukniyuq versiculopi Raphia maqanakuyta Juliuswan. Panium maqanakuyqa kimsa kaq pachantin llaqtakunapura hatun maqanakuymi, chaymi qallarin chunka suqtayuq versiculopi domingo kamachiy manaraq hamuqtin; ichaqa chaymantataq tukukun Actium maqanakuyman. Paniumqa allpa maqanakuy karqan (Estados Unidos), Actiumtaq lamar maqanakuy karqan (pachantin). Augustusqa Paniumpi tawa romano kamachiqkuna siq’ipi rikuchisqa kashan, hinaspa paymi cheqaq pushaq karqan Actiumpi. Paniumpi Antiochusqa Egiptowan ruwasqa karqan, Romaqwan huñusqa kaptin; Actiumpitaq Augustusqa Egiptowan (Cleopatra) ruwasqa karqan, Romaqwan (Marc Antony) huñusqa kaptin. Kayqa niyta munan Pompeyqa tawa chunka versiculota rikuchisqanta 1989 watakama, hinaspa Tiberiasqa tawa chunka hukniyuq versiculopi domingo kamachiyta rikuchisqanta. Julius Caesarqa 2014 watapi chayamurqan, Ucrania Maqanakuy qallarisqanpi, imaynachus Raphia maqanakuywan 217 BC watapi nirqanman hina.
This identifies that verses seventeen through twenty-two begin in 1989 and end at the Sunday law, and are therefore the history that aligns with the “hidden history” of verse forty. The prophetic line of the Maccabees also aligns with the very same “hidden history.” The line of Roman rulers is identifying modern Rome, the beast of Revelation sixteen, and the line of the Maccabee’s is describing the glorious land, the false prophet of Revelation sixteen. The line of the three battles identifies the victory over the king of the south, the dragon of Revelation sixteen.
Kaymi riksichinmi chunka qanchisniyuqmanta iskay chunka iskayniyuqkama qillqasqa versículokuna 1989 watapi qallarinanta hinaspa domingo kamachikuypi tukukunanta; chayrayku paykunaqa versículo tawa chunkaq “pakasqa historia” nisqawan tinkuq historiata kanku. Macabeokunapa profétiko siq’inpas chaylla “pakasqa historia” nisqawanmi tinkun. Romano kamachiqkunapa siq’inqa kunan pacha Romata reqsichin, Apocalipsis chunka soqtaq uywanta; Macabeokunapa siq’inñataq hatun sumaq allpata willakun, Apocalipsis chunka soqtaq llulla profetanta. Kimsa maqanakuykunapa siq’inña reqsichin uray llaqtapa reyninpa atipayninta, Apocalipsis chunka soqtaq dragonta.
Those three lines represent the three powers who lead the world to Armageddon and they are represented in verse forty as the king of the south, the dragon, the king of the north, the beast, and the chariots, horsemen and ships are the false prophet. The three lines from verse ten to twenty-three are representing the three powers in the hidden history of verse forty, that are nothing more or less than the an ongoing illustration of the three subjects represented in the open history of verse forty.
Chay kimsa siq’ikunaqa kay pachata Armagedonman pushaq kimsa atiyniyuqkunata rikuchkanku, hinaspataq chusku chunka versículopi rikuchisqanku uray laduq rey hina, dragón hina, hanaq laduq rey hina, bestia hina; carrokuna, caballopi puriqkuna, buquekunapas llulla profeta kanku. Chunka versículomanta iskay chunka kimsayoq versículokama kimsa siq’ikunaqa chusku chunka versículopi pakasqa historiapi rikuchisqa kimsa atiyniyuqkunata rikuchkanku; chaykunaqa mana aswanpas, mana pisiqpas, chusku chunka versículopi kichasqa historiapi rikuchisqa kimsa temaqkunapa sapa kutiq, mana tukukuq rikuchisqanllam kanku.
Verse One
Yupay 1
Verses one through four identify the “time of the end” in 1989, as well as the eight presidents of the United States from that starting point, and concluding with the final and far richer eighth president. In verse four that king becomes the king of the world, as represented by Alexander the Great, king Ahab, the ten kings of Revelation seventeen, the ten tribes of Psalms eighty-three, and the ten nations set forth as a symbol of the world in the very first step of God’s covenant with Abram in Genesis 15:18–21.
Huk tawa ch’usku kama qillqasqa versículokunaqa “tukuy pacha tukukuynin” 1989 watapi kasqanta reqsichin, chaymanta qallarispa Estados Unidos llaqtap ocho presidentenkunatapas, hinaspa tukuyninpi qhepa kaq, ancha qhapaq aswan pusaqñiqin presidenteman chayan. Chusku versículopi chay reyqa kay pachapa reyninman tukupun, Alejandro Hatun, rey Acab, Apocalipsis chunka qanchisniyuqpi chunka reykuna, Salmos pusaq chunka kimsañiyuqpi chunka ayllukuna, hinaspa Génesis 15:18–21 nisqapi Diospa Abramwan rurasqan rimaykuywan ñawpaq-aswan qallariyninpi kay pacha yupaychasqa unancha hina churakusqa chunka nacionkunawan rikuchisqa kasqanman hina.
Verses one through four represent the history of 1989 unto the threefold union at the Sunday law in verse forty-one, and therefore they align with the four Roman rulers, the line of the Maccabees and with the three battles of verses ten through fifteen which together make up the hidden history of verse forty.
Ñiqin tawa chaymanta huk kama rikuchinku 1989 watamanta kinsa kuti hukllachasqa kaqman Inti p’unchaw kamachiypi, chaymi tawa chunka hukniyuq ch’askapi nisqa, chayrayku tinkunku Romaq tawa kamachiqkunawan, Macabeokunaq siqinwan, hinallataq chunka ch’askamanta chunka pichqayuqkama kimsa maqanakuykunawan; chaykuna llapantin huñusqaqa paqarisqa historiata ruranku tawa chunka ch’askapi nisqapa.
Verses five through nine set forth a prophetic line which perfectly represents the history of 538 unto 1798, and provides the historical and prophetic logic to understand the significance of the time of the end in verse forty. That logic explains verse ten as the retaliation for the history of verses five through nine, and in doing so it defines the logic of 1989. This means that verses one through twenty-three of Daniel eleven represent five prophetic lines that are aligned with the hidden history of verse forty. The first four verses are about Trump, the eighth president who is of the seven, who is destined to be the king of ten kings in Revelation seventeen’s seventh kingdom.
Pichqa kaqmanta isqun kaqkama versículokunaqa huk profético siq’ita rikhuchin, chayqa 538 watamanta 1798 watakama historiata allin hinalla sut’inchan, hinaspataq versículo cuarentapi “tiempo del fin” nisqapa ancha importancian-ta entiendenapaq histórica hinaspa profética lógicata qun. Chay lógicaqa versículo chunkaqta sut’inchan pichqa kaqmanta isqun kaq versículokunapi historiapa kutichisqan hina; chayta ruwaspanmi 1989 watapa lógicanta takyachin. Kayqa niyta munan Daniel oncepi huk kaqmanta iskay chunka kimsayoq kaqkama versículokunaqa pichqa profético siq’ikunata representan, chaykunaqa versículo cuarentapa pakasqa historiannintawan tupasqa kashan. Ñawpaq tawa versículokunaqa Trumpmanta rimanku, paymi pusaj presidente, qanchis kaqmanta kaq, Apocalipsis diecisietepi qanchis kaq reinopi chunka reykunapa reynin kananpaq destinakusqa.
Verses five through ten identify the history leading to 1798 and on to 1989, which is the history of verse forty. Verses ten through fifteen identify a history of three proxy wars beginning in 1989, the second beginning in 2014, then the richest president stood up in 2015. That richest president was slain in 2020, and in 2022 the war of Raphia escalated, and then the richest president returned in 2024, and in 2025 the head of the beast and the head of the image of the beast were both inaugurated.
Chunka phisqaqmanta chunka kama versículokuna riqsichinku 1798 watakama chayaspa, hinaspa 1989 watakama risaq historiata; chayqa tawa chunka versículopa historiannintam. Chunka versículomanta phisqa chunka kama versículokunaqa riqsichinku 1989 watapi qallariq kimsa rantin guerralikuykunapa historianta, iskay kaqnin 2014 watapi qallarisqa; chaymantataq 2015 watapi aswan qapaq presidente sayarirqan. Chay aswan qapaq presidenteqa 2020 watapi wañuchisqa karqan, hinaspa 2022 watapi Raphiapa guerranqa astawan hatuncharqan, chaymantaq 2024 watapi aswan qapaq presidente kutimorqan, hinaspa 2025 watapi uywapa umanpas, uywapa rikchayninpa umanpas iskayninku churakusqa karqanku.
We will continue these things in the next article.
Kaykun qillqapiqa kay imakunata qatiqninpi rimasunchik.