Seleucus III Ceraunus, ruled briefly as king from 226 to 223 BC before being assassinated or dying under mysterious circumstances. Seleucus III was the immediate predecessor of Antiochus III. The two brothers represent the “sons” of verse ten, and they represent Reagan and Bush in 1989.
Seleuco III Ceraunoqa, 226manta 223 ñawpa Cristomanta watakama rey hina pisi p’unchawkunalla kamachirqan, chaymanta wañuchisqa karqan utaq mana sut’inchasqa sasachakuykunapi wañurqan. Seleuco IIIqa Antioquio IIIpa qhepa ñiqin ñawpaqninmi karqan. Iskay wawqekunaqa chunka versiculopi nisqa “churinkuna” kasqanta rikuchinku, hinaspataq paykuna Reaganwan Bushwanmi 1989 watapi rikuchinku.
But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:10.
Ichaqa churinkunaqa hatarichisqa kanqaku, hinaspa achka hatun sinchi kallpayuq soldadokunata huñunqaku; hinaspa hukninqa cheqaqtapuni hamunqa, llips’ispaymi pasapunqa; chaymanta kutimuspataq yapamanta hatarichisqa kanqa, paypa pukllana sinchi hark’anankama. Daniel 11:10.
Verse ten is the third line and it represents the “time of the end” in 1989. It ties together with verse forty of chapter eleven and Isaiah eight verse eight. The connection of these three verses identifies that verse eleven represents the current Ukrainian war, with Putin and Zelenskyy as the antagonists represented in the Battle of Raphia set forth in verse eleven. Verse twelve identifies the aftermath of the Ukrainian war and the fate of Putin. Verse thirteen through fifteen is the battle of Panium.
Chunkakuna chunkaq tawaqsiqmi kinsa ñiqin siq’ipi kachkan, hinaspataq 1989 watapi “tukukuypa pacha” nisqata sut’inchan. Chayqa hukllawakun Daniel qillqapa chunka hukniyuq kaqpi tawa chunkaqsiq aylliwann, hinaspataq Isaías qillqapa pusaq kaqpi pusaq aylliwann. Kay kimsa ayllikunapa t’inkisqanmi reqsichin chunka hukniyuq aylli kunan pacha Ucraniapi maqanakuyta sut’ichisqanta, Putinwan Zelenskyywan Raphia maqanakuypi awqanakuspa, imaynachus chunka hukniyuq ayllipi churakusqa kachkan hina. Chunka iskayniyuq aylliqa Ucraniapi maqanakuy qhepanta hinaspataq Putinpa destino ninta reqsichin. Chunka kimsayuqmanta chunka pichqayuqkamaqa Panium maqanakuymi.
The theme of verse ten is the “time of the end” and in agreement with the principles associated with the unsealing of truth at the “time of the end” the verse, though only one verse has a multitude of prophetic lines represented. Verse ten identifies the beginning of the hidden history of verse forty, which marks the beginning of the movement of the third angel and the sealing of the one hundred and forty-four thousand.
Chunkaq chunka versículopa temanqueqa “tukuy pacha”mi, chaymanta “tukuy pacha”pi cheqaq yachay kichasqa kananwan tupanakuq kamachikunawan hina kay versículoqa, huklla versículo kaptinpas, achka proféticok siq’ikuna chapi rikusqakunata apamun. Chunka versículoqa tawa chunka versículopi pakasqa historiapa qallariyninta reqsichin, chaymi kinsa kaq angelpa kuyuriyninpa qallariyninta, hinallataq pachak tawa chunka tawa waranqa runakunapa sellasqa kayninta señalaspa.
The verse connects the seven times of Leviticus twenty-six as identified in the vision which begins in Isaiah chapter seven. That connection marks the combining of divinity with humanity, which is the finishing of the mystery of godliness during the sounding of the seventh trumpet, which is the third woe of Islam.
Kay versículoqa t’inkichin Levítico iskay chunka suqtayuqpi qanchis kuti nisqakunata, Isaías qanchis kaq capítuloqpi qallariq rikuypi reqsichisqa hina. Chay t’inkisqaqa señalan divinidadwan runakayninwan huñunakuyta, chaymi Diospa manchakuyniyuq yupaychasqa kaq pakasqa yachaypa tukukuynin, qanchis kaq trompetapa waqyasqan pacha, Islam nisqapa kinsa kaq ay.
The verse marks 1989 as the time of the end, and with the connection of Leviticus twenty-six’s seven times, it includes the foundational truth of William Miller, and the rebellion of 1863. The verse starts the hidden history of verse forty. It is therefore an essential element of the increase of knowledge that arrives at the time of the end in 1989 and begins the prophetic illustration of the external events that make up the hidden history of verse forty, and through its connection with the seven times also identifies the internal events in the history between 1989 and the Sunday law.
Kay versikuloqa 1989 watata puchukay pacha kasqanta señalakun, hinaspataq Levítico iskay chunka suqtayuqpa qanchis kutikuna nisbawan tinkisqanrayku, William Millerpa hatun sayariynin chiqaq-kayta, hinallataq 1863 watapi hatariytaq chinkachiyta ima, hapin. Chay versikuloqa versikulo cuarentapa pakasqa historianta qallarin. Chayrayku, 1989 watapi puchukay pachapi chayamuq yachay yapaypa mana iskayrayasqa allin kaqninmi, hinallataq versikulo cuarentapa pakasqa historianta hunt’aq hawa ruwaykunapa profetiku rikch’achisqanta qallarin; hinaspataq qanchis kutikunawan tinkisqanrayku, 1989manta Domingo kamachikuykama historiapi ukhupi kaq ruwaykunatapas reqsichin.
The number ten is a symbol of a test, and the verses’ connection with the vision of Isaiah seven which places an emphasis upon understanding the truth.
Chunkaqa chunka yupayqa huk pruebapa símbolo kasqanmi, hinaspa chay versokunapa Isaias qanchispa rikuchisqanwan t’inkisqankuqa sut’ita qhawachin cheqaq kayta entiendenapaq énfasis churakusqanta.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Siria suyup umanqaqa Damascomi, Damasco suyup umanqaqa Rezínmi; hinallataq soqta chunka phisqa watakuna ukhunpi Efraín llaqtapas pakisqa kanqa, manaña llaqtachu kananpaq. Efraín suyup umanqaqa Samariami, Samaria suyup umanqaqa Remalíaspa churinmi. Mana iñinkichikchu chayqa, cheqaqtapuni mana sayachisqachu kankichik. Isaías 7:8, 9.
You will not be established if you do not believe that a “head” represents a capital city (Samaria and Damascus) and a king (Rezin and Remaliah’s son Pekah). If you do not understand those three interchangeable symbols, in the context of Isaiah eight, verse eight, (which is the same vision as chapter seven) then you will not be able to identify Putin and Russia as the king of the south in verses eleven through fifteen.
Manam takyasqachu kanqachu, mana creenichkankichu chay “uma” huk llaqta uma llaqtata rikch’achisqanta (Samaria, Damascota) hinallataq huk reyta (Rezinta, Remalíaspa churin Pekaqta) rikch’achisqanta. Mana entiendenkichu chay kimsa hukninman tikrakuna señalkunata, Isaías pusaqniyuq capítulo, pusaq versículopi nisqan contexto ukhupi, (chayqa qanchis capítulo nisqan kaqllan visionmi), chayqa mana atinkichu versículo chunka hukniyuqmanta chunka pichqayuqkama Putinwan Rusiawan “ura lado rey” kasqankuta reqsiyta.
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:7, 8.
Kunanmi, qhawaychis, Señorqa paykuna pataman mayutaq unuyninkunata apamunqa, kallpasapa, achka, Asiriaq reynta, llapan hatun kaynintawan; payqa llapan riachankunamanta wichariq hamunqa, llapan patankunatapas pasaqta. Judá suyuntapas pusanqa; unt’aspan hinaspa p’asaspa, kunkakama chayanqa; rikrankuna mast’ariyninpas hallp’aykipa ancho kayninta hunt’anqa, ¡Immanuel! Isaías 8:7, 8.
The theme of verse ten is a three-step testing process that begins at the time of the end and leads to the close of probation at the Sunday law.
Chunkaq chunka kaq versículopa yuyayninmi kinsa pataman pruebay rurasqanta, kay pacha tukukuypi qallarispa, Domingo ley nisqapi gracia pacha wichq’ayman apaq.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Hinaspan: “Ripuy, Daniel; simikunataqa wichqasqa, sellasqa kashan tukukuypaq pacha chayamunankama. Achka runakunan pichasqa kanqaku, yuraqyachisqa kanqaku, pruebanakunawan yachasqa kanqaku; ichaqa mana allin runakunaqa mana allinta rurallankupuni: mana mayqin mana allin runapas entiendinqachu; yachaqkunaqa ichaqa entiendinqaku.” Daniel 12:9, 10.
At the “time of the end” the book of Daniel is “unsealed” and a three-step testing process as represented by “purified, and made white, and tried” begins. The “wise” understand, the “wicked” do not understand. Their lack of understanding, just as their lack of oil in the parable of the ten virgins causes them to be destroyed.
“P’unchawpa tukukuynin tiempopin” Danielpa qhelqasqan libroqa “kicharisqa” kachkan, hinaspataq kimsa t’aqapi huk pruebaykuy ruway qallarin, chaymi rikuchisqa kachkan “pichasqa, yuragyachisqa, hinaspa pruebaykusqa” nisqakunapi. “Yachaqkunaqa” entiendenku, “mana allin runakunaqa” mana entiendenkuchu. Mana entiendeynin-ku, hina kikin imaynachus chunka sipaskunapa yachachikuyninpi aceite mana kanqanrayku, chaymi paykunata chinkachin.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Llaqtaykunaqa chinkachisqa kachkanku yachay pisi kasqanrayku; yachayta qam qhesachasqaykirayku, ñuqapas qamtam qhesachisqayki, ama ñuqapaq sacerdotekuna kananpaq; Diosniykipa kamachikuyninta qonqasqaykirayku, ñuqapas wawaykikunatam qonqasqaq. Oseas 4:6.
The words “My people” means a covenant people, and these covenant people are to be rejected and destroyed for “lack of knowledge.” The Sunday law in the United States is the waymark where things are forgotten or remembered. Remember the Sabbath day is present truth at that point. It is there the whore of Tyre is remembered. It is there that God remembers the sins of Babylon in Revelation.
Rimaykuna “Ñuqaq llaqtay” ninqa tratopi kachkan llaqtata niyta munan, chay tratopi llaqtataq “yachay pisi kasqanrayku” qhespichisqa kananpaq, chinkachisqa kananpaqmi kachkan. Estados Unidospi domingo kamachiyqa chay señas hina kashan, maypichus imakuna qonqasqa utaq yuyarisqa kanku. “Sábado p’unchayta yuyariy” nisqaqa chay pachapi kunan cheqaq chiqaq yachachiymin. Chaypim Tiro llaqta warmi waqlliq yuyarisqa. Chaypitaqmi Apocalipsispi Diosqa Babiloniapa huchankunata yuyarin.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Hinaspapiq huknin simita hanaq pachamanta, nispa: Lloqsiychis paymanta, ñuqapa llaqtay, ama huchankunapi paywan kuska kaqkuna kanaykichispaq, amataq ñak'ariyninkunamanta chaskinaykichispaq. Huchankunam hanaq pachakama chayashqa, Diostaq mana allin ruwasqankunata yuyarirqanña. Kutichiychis payman, imaynan payqa qankunaman kutichirqan chayhinata; iskay kutita kutichiychis payman, ruwasqankunaman hina. Chay hunt'asqan kopapiqa iskay kutita hunt'aychis paypaq. Apocalipsis 18:4–6.
It is there that the children, or the prophetic last generation of Laodicean Adventism is cut off. It is there that those who Daniel calls the “wicked” manifest that they had “forgot” God’s law, and the portion of God’s law which they forgot is God’s prophetic rules or laws. The context is clearly that they lack the “knowledge” that is increased when the book of Daniel is unsealed. Daniel contrasts the “wise” with the “wicked” and Jesus the “wise virgins” with the “foolish virgins.” Amos identifies the same class as “fair virgins” as those who are unable to find the prophetic message represented by the east, north and seas.
Chaypinmi wawqikuna, icha Laodiceapi Adventismoq qhipa miraynin proféticopi kaqkuna, kuchusqa kanku. Chaypinmi Danielpa “mana allin runakuna” nisqan runakuna rikuchinku Diospa kamachikuyninta “qunqapuykusqankuta”; hinaspa Diospa kamachikuyninmanta qunqapuykusqanku rak’iqa Diospa profético kamachikuyninkunam utaq leyninkunam. Contextoqa sut’inmi: mana kanchu chay “yachay”niyuq kayta, mayqinchus Danielpa librun kicharisqa kaptin yapasqa karqan. Danielqa “yuyaysapakunata” contrastan “mana allin runakunawan”; Jesusqa “yuyaysapa vírgenes” nisqankunata contrastan “upa vírgenes” nisqankunawan. Amósqa kikin clase runakunata “sumaq vírgenes” nispa reqsichin, paykunaqa inti lloqsimuy, chinchay hinaspa lamar qochakunawan rikuchisqa profético willakuyta mana tariyta atisqankurayku.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Kay p’unchaykuna hamunqaku, nispa Señor Dios, chay pacha llaqtapi muchuyta kachamusaq; manam t’antapa muchuyninchu, nitaq unupa yakunaychu, aswanpas Señorpa siminkunata uyariypa muchuyninmi. Hinaspan lamar qochamanta lamar qochakama, hinaspa chinchaymanta inti lluqsimuykama, maymanpas phawaykachanqaku Señorpa siminta maskhaspa, ichaqa manam tariyninqakuchu. Chay p’unchaypi sumaq sipaskuna, wayna runakunapas yakumanta ch’akinqaku. Samariapa huchanrayku jurakuykuqkuna, hinaspa niqkuna: “Danpa diosniyki kawsanmi”; “Beershebapa ñan kawsanmi”; paykunallataq urmanqaku, manataqmi hayk’aqpas kutin hatarinqaku. Amós 8:11–14.
The message they cannot find is represented by where they are looking as they “wander from sea to sea, and from the north even to the east.” Amos says these “fair virgins” are in a “famine” of hearing “the Word of the Lord,” and that “in that day they shall run to and fro to seek the word of the Lord, and shall not find it.” The message that was unsealed from the book of Daniel at the time of the end in 1989 in fulfillment of verse forty and also of verse ten of chapter eleven is summarized in the final two verses of chapter eleven.
Mana tarikuyta mana tarinkuchu nirqankuqa rikuchisqa kachkan maypichus maskhashanku chaypi, “lamar qochamanta lamar qochakama, chaymanta hanaq llaqtamanta inti lloqsimuymanpas” purispa. Amós nin kay “sumaq sipaskuna” “yarqaypi” kashankuta, “Señorpa Siminta” uyarinankumanta; hinaspa “chay p’unchaypi kayman chayman phawaykuspa Señorpa Siminta maskhanqaku, ichaqa manan tarinqakuchu” nispa. Chay willakuyqa, Danielpa librunmanta tukukuypi unseal kachkasqa, 1989 watapi, tawa chunka versopa hunt’akuyninman hina, chaymanta chunka versopa chunka hukniyuq qhapaqmanpas hina, chunka hukniyuq qhapaqpa qhipa iskay versokunapi pisiyachisqa kachkan.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.
Ichaqa inti llaqtamanta chaymanta inti lloqsina llaqtamanta, hinaspa chiri llaqtamanta willakuykuna payta mancharichinqa; chayrayku sinchi phiñakuyninwan lluqsinqa wañuchinampaq, achkakunata tukuchinampaq. Hinaspa hatun kamachikuq wasinpa toldonkakunata iskay qochakuna chawpinpi, sumaq hatun santu urqupi sayachinqa; ichaqa tukukuyninman chayamunqa, mana pipas yanapanqachu. Daniel 11:44, 45.
The foolish, fair and wicked virgins who lack the oil, the message of the east, north and seas who rejected knowledge and God’s covenant and Law are remembered by God at the Sunday law. Three battles are represented in verses ten through fifteen. I separate these three battles into three histories, but they are also a line when considered together, for verse ten opens up the “time of the end” and therefore initiates a three-step testing process.
Aceite mana kaq, mana yuyayniyuq, sumaqhinam rikch’akuq ichaqa millay ñusta warmikuna, inti lloqsimuy lado, chinchay suyu, hinaspa qochakunaq willakuyninta mana chaskiqkuna, yachayta, Diospa rimanakuyninta, Leynintawan qhispichispa qhespichiqkunaqa, Domingo leypi Diospa yuyarisqanmi kanku. Chunka versículomanta pichqa chunka versículokama kimsa maqanakuykunam rikuchisqa kachkan. Kay kimsa maqanakuykunataqa kimsa historiakunamanmi t’aqani, ichaqa huk siqi hinallataqmi kuska qhawarispaqa kanku, imaraykuchus chunka versículoqa “pacha tukukuypa tiempo”-ta kicharin, chayraykutaq kimsa patayniyuq pruebaychasqa ruranata qallarin.
Verse ten connects with the seven times of Leviticus twenty-six and therefore the foundations of Adventism and William Miller’s work. The second step of the three steps is a visual test that began when the light of verse eleven and the Ukrainian war opened up. The second test is visual and represents a test concerning our ability to recognize current events in the light of God’s prophetic Word. The third test is the Battle of Panium of verse fifteen, where Simon Barjonah’s name was changed to Peter, and thus marked the sealing of the one hundred and forty-four thousand just before probation closes at the Sunday law of verse sixteen.
Chunkaq tawaqnin versikuloqa tinkun Leviticus iskay chunka soqtayoq qanchis kutiwan, chayraykutaq Adventismopa cimientonkuna, hinallataq William Millerpa llamkayninwan. Kimsa puriyninkunamanta iskay ñiqinmi rikuywan pruebay, chaymi qallarikurqan chunka hukniyuq versikulopa k’anchayninwan, hinallataq Ucraniapi guerra kicharikusqanwan. Iskay ñiqin pruebaqa rikuywanmi, hinallataq sut’inchan huk pruebatam, kunan p’unchaw ruwaykunata reqsiy atiyñinchikmanta, Diospa profetiko Siminpa k’anchayninpi. Kimsa ñiqin pruebaqa Panium Maqanakuymi, chunka pichqayoq versikulopi, maypicha Simon Barjonahpa sutin trocarikuspa Pedroman tukurqan; chayhinataq sut’icharqan pachak tawa chunka tawa waranqakunapa sellosqasqa kayninta, gracia p’unchay tukukunankama manaraq chayaspa, chunka soqtayoq versikulopi domingo kamachikuypi.
When we consider Antiochus Magnus appearance in each of the three battles represented by verse ten, eleven and fifteen we also see the history of verse nine through sixteen the rise and fall of the false prophet of Bible prophecy.
Chunka Antiochus Magnuspa rikurimuyninta kimsa maqanakunapi, chaykunaqa chunka, chunka hukniyuq, hinallataq chunka pichqayuq versículokunapi rikuchisqa kaptin, chaynam qhawarichkanchik versículo isqunmantapacha chunka suqta kama historiatapas, Biblia profecíapi llulla profetapa hatariyninta hinallataq urmaynintapas.
Verses one through four identify the rise and fall of the dragon power. Verses nine and ten identify 1798 and 1989 respectively and in so doing, verses nine through sixteen identify the rise and fall of the false prophet. Verses forty to forty-five represent the rise and fall of the beast. Verses nine and ten also align with verse forty’s two “time of the ends” in 1798 and 1989.
Huk chhukakama tawa kaqkunaqa dragónpa atiyninpa hatariyninta hinaspa urmayninta reqsichin. Isqon kaq hinaspa chunka kaq huk chhukakunaqa sapaqta 1798 hinaspa 1989 watakunata reqsichin; chay hina ruraspanmi, isqonmanta suqta chunka kaq huk chhukakamaqa llulla profetapa hatariyninta hinaspa urmayninta reqsichin. Tawa chunka kaqmantapacha pichqa chunka pichqa kaqkamaqa uywapa hatariyninta hinaspa urmayninta rikuchin. Isqon kaq hinaspa chunka kaq huk chhukakunaqa tawa chunka kaqpa iskay “pacha tukukuypa tiempun” nisqawanpas tupachkan, 1798 hinaspa 1989 watakunapi.
Sister White informs us clearly that to misunderstand the “time of the end” produces confusion as to where to apply the prophecies.
Paní Whiteová nám jasně sděluje, že nepochopení „času konce“ působí zmatek v tom, kam mají být proroctví vztahována.
“Many are doing the same thing today, in 1897, because they have not had experience in the testing message comprehended in the first, second, and third angels’ messages. There are those who are searching the Scriptures for proof that these messages are still in the future. They gather together the truthfulness of the messages, but they fail to give them their proper place in prophetic history. Therefore such are in danger of misleading the people in regard to locating the messages. They do not see and understand the time of the end, or when to locate the messages. The day of God is coming with stealthy tread, but the supposed wise and great men are prating about ‘higher education’ which they suppose originates with finite men. They know not the signs of Christ’s coming, or of the end of the world.” Sermons and Talks, volume 1, 290.
Askha runakunaqa kunan p’unchaykunapipas, 1897 watapi, chayllatataqmi ruwachkanku, imaraykuchus mana kapurqankuchu llapa experienciayoqkuna chay pruebay mensajepi, mayqenchus ñawpaq kaq, iskay kaq, hinaspa kimsa kaq angelkunapa mensajenkunapi hap’ipakusqa. Wakinkuna kanku qhelqakunaq Simin Qhelqakunata maskaq, kay mensajekuna manaraq hamuqpi kasqankuta qhawaykuspa. Paykunaqa mensajekunapa cheqaq kayninta huñunku, ichaqa mana churankuchu profetico historiapi allin cheqenman. Chayrayku hina runakunaqa peligropi kanku llaqtata pantachinankupaq, mensajekuna maypicha churana kasqanmanta. Mana rikunkuchu, mana entiendinkuchu tukukuypa tiemponta, nitaq maypicha mensajekunata churana kasqanta. Diospa p’unchayninqa jamushan pakasqa puriyninwan, ichaqa yachaysapa nisqa, hatun runa nisqakunaqa rimarishanku “aswan alto educación” nisqamanta, mayqentachus yuyanku tukukuq runakunamanta paqarisqanta. Mana reqsinkuchu Cristopa hamuyninpa señalkunata, nitaq kay pachapa tukukuyninta. Sermons and Talks, volume 1, 290.
Verse ten’s theme is the “time of the end” and there are several “time of the ends” identified in chapter eleven. If you “do not see and understand” the “time of the ends” in chapter eleven, you will not know when “to locate the messages.” She says, “there are those who are searching the Scriptures,” and as with all prophets her words are addressing the last days, so in the last days those she is identifying are a class who do not understand the time of the end, so they are also Amos’ “fair virgins” who fall and never rise again.
Chunka chunka qanchisniyuqpa yuyayninmi “tukuy pacha”, hinaspa chunka hukniyuq chunka qanchisniyuqpi achka “tukuy pachakuna” reqsichisqa kanku. Sichus mana “rikunki, unanchankichu” chunka hukniyuqpi kaq “tukuy pachakunata”, manam yachankichu maypachus “willakuykunata churana” kasqanta. Payqa nin: “qelqakunaqa Qelqa Kuskanpi maskhaqkuna kanku,” hinaspa llapa profetakunahin paypa siminkunapas qhepa p’unchaykunata rimashan; chayrayku qhepa p’unchaykunapi pay reqsichisqan runakunaqa huk clase kanku, paykunaqa mana entiendenchu tukuy pachata; chaymi paykunapas Amospa “sumaq sipaskuna” kanku, urmaykunku, manataqmi hayk’aqpas kutimunkuchu.
In chapter eleven verse one Darius and Cyrus stand together to mark the time of the end in 1989. When Ptolemy went to Babylon and took the northern king into captivity in Egypt in 246 BC, in turn typifying 1798 as represented in verses seven through nine, it was a “time of the end.” Verse ten is the “time of the end” in 1989.
Chunka huk ñiqinpi, huk versículopi, Darío wan Ciro kuskalla sayanku 1989 watapi tukukuypaq tiempo nisqata reqsinanchikpaq. Ptolomeo Babiloniaman rispa, 246 a.C. watapi norte llaqtapa reyninta Egiptopi prisionman apaqtin, chaymanta, versículokuna qanchisninmanta isqonninkama 1798 watata rikuchispa, huk “tukukuypaq tiempo” karqan. Chunka versículopiqa 1989 watapi “tukukuypaq tiempo” kasqanmi.
1798 is the end of the twenty-five hundred and twenty years of scattering against the northern kingdom of Israel which began in 723 BC. Twelve hundred and sixty years later in 538 the papacy ruled for twelve hundred and sixty years until 1798. 1798 is a “time of the end,” for it is the end of the seven times, and also the twelve hundred and sixty years, as well as the twelve hundred and ninety years of Daniel chapter twelve. 1798 is a “time of the end” and therefore 538 is also a “time of the end.” 538 is the end of the twelve hundred and sixty years that paganism trampled down God’s sanctuary and His host which preceded papalism doing the same work for the same amount of time.
1798 wataqa iskay waranqa pichqa pachak iskay chunka watakunapa tukukuyninmi, Israelpa hanaq kaq suyunta contra ch’iqichisqa kasqanman, 723 BC watapi qallarisqamanta. Waranqa iskay pachak suqta chunka watakuna qhipaman, 538 watapi papadoqa waranqa iskay pachak suqta chunka wata kamachirqan 1798 watakama. 1798qa “tukukuypa pacha” nisqami, imaraykuchus qanchis kuti pachakunapa tukukuyninmi, chaymantapas waranqa iskay pachak suqta chunka watakunapa, hina Danielpa chunka iskayniyuq kapitulumanta waranqa iskay pachak isqun chunka watakunapapas. 1798qa “tukukuypa pacha” nisqami; chayrayku 538pas “tukukuypa pacha” nisqallataqmi. 538qa waranqa iskay pachak suqta chunka watakunapa tukukuyninmi, maypachachus paganismom Diospa santuarionninta hinallataq Paypa ejercitonninta saruch’arqan, chayqa papadopa kayllata rurana llamk’ananta ñawpaqchaspa, kikin ayka watakunallapi.
538 represents the empowerment of the papacy and in so doing it represents the empowerment of the papacy again at the Sunday law. The Sunday law identifies a “time of the end.” Therefore, verse sixteen, as well as verse one, seven through nine and verse ten all mark the “time of the end.” This truth is to be understood by those who know when to locate the messages. Pompey fulfilled verse sixteen when he took Jerusalem. He was followed by Julius Caesar, Augustus Caesar and Tiberias Caesar. Jesus’ birth was a “time of the end” and it took place in the time of Augustus Caesar.
538qa watikchkan papadopa kallpachasqa kasqanta rikuchin, chayhinallataq domingo kamachiypi papadopa kallpachasqa kashaqmanta yapamanta rikuchin. Domingo kamachiyqa “pacha tukukuypa” reqsichin. Chayrayku, chunka suqtayuq versículopas, hinallataq huk versículopas, qanchis manta isqun kama, hinallataq chunka versículopas, llapanku “pacha tukukuypa” señalan. Kay cheqaq kayqa hamut’asqa kanan tiyan maypachas willakuykunata churana kasqanta yachaqkunapaq. Pompeyoqa chunka suqtayuq versículota hunt’arqan Jerusalén llaqta hap’isqanpi. Paypa qhepanta hamurqanku Julio César, Augusto César, Tiberias César ima. Jesuspa paqarisqanqa huk “pacha tukukuypa” karqan, chaypas Augusto Césarpa tiemponpin karqan.
Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. Daniel 11:20.
Chaymantataqmi hatarinqa huk impuesto mañaq, qhapaq kayninta apamuqtaq kay qhapaq suyuypa sumaq k’anchayninpi; ichaqa pisilla p’unchaykunamanta qhipaman chinkachisqa kanqa, mana phiñakuypi, nitaq maqanakuyllapipas. Daniel 11:20.
Verse twenty adds to the list of “time of the ends” in chapter eleven, and so does Tiberias Caesar who ruled during the crucifixion of Christ.
Chunka iskay chunka yapaymi capítulon chunka hukniyuqpi “p’unchaykuna tukukuypa tiemponta” sutichasqa listaman; chayhinallataq Tiberias Césarpas, Cristo chakatasqa kasqan tiempopi kamachiq karqan.
And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. Daniel 11:21, 22.
Hina paypa rantinpi huk millay runam sayarinqa, paymanqa manam qhapaq suyuypa hatun kayninta qunqachu; ichaqa thak kayllapi hamuspa, llunk’uykunawan qhapaq suyuta hap’inqa. Paypa ñawpaqninmanta huk lloqsimuq unu mayu hina makikuna aparisqa kanqaku, p’akisqañam kanqaku; arí, pactopa kamachiqninpas. Daniel 11:21, 22.
The cross stands at the center of the prophetic week which Christ came to confirm with many.
Chakatusqaqa sayarin Cristo hamusqan achka runakunawan takyachinanpaq profétic semana chawpinpi.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Payqa askha runakunawan huk semanapaqmi rimanakuyta takyachinqa; chay semanapa chawpinpitaqmi sacrificiota hinaspa ofrendata tukuchinqa, hinaspa millay ruwaykuna mast’arikusqanrayku ch’in niraqta saqinqa, tukukuyninkama; hinaspa chay kamasqa castigopas chay ch’usaqyachisqamanmi jich’akamunqa. Daniel 9:27.
In the midst of the week, we have a beginning and an ending for the first twelve hundred and sixty days ended right where the next twelve hundred and sixty days started. The week aligns with the seven times of scattering against the northern kingdom that represented both paganism and papalism trampling down the sanctuary and host.
Semana chawpinpi, qallariyniyoqmi tukukuyniyoqmi kan ñawpaq chunka iskay pachak soqta chunka pichqa p’unchaykunapaq; chaykuna tukukusqa maypichus qhipa chunka iskay pachak soqta chunka pichqa p’unchaykuna qallarikurqan, chayllapim. Semanaqa tupaykachkan qanchis kuti chinkachisqa kasqawan hanaq llaqtapaq contranpi; chay hanaq llaqtaqa iskaynintam rikuchirqan, paganismota papalismotawan, mayqinkunachus santuarioyta hosttawan saruchkarqanku.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Chaymantam uyarirqani huk santu rimashaqta, hinaspan huk santu nirqan chay rimashaq santu runaman: “¿Hayk’aqkam kashanmi chay rikuy sapa p’unchay sacrificiomanta, chay ch’usaqyachiq huchallikuymantapas, yupaychana wasitawan ejercitota sarusqa kanankupaq?” Daniel 8:13.
538 is a “time of the end” and it aligns with the cross, which is also the end of a prophetic period. 538 and the cross provide two witnesses that both the beginning and ending of a prophecy is prophetically marked as a “time of the end.”
538qa “tukukuy pacha”mi, hinaspataq chakatawan kuskanmi tupakun, chaypas huk willakuy pacha tukukuyninmi. 538pas chakatawanpas iskay testigokunata qunku, chaywanqa sut’inchaspa, huk willakuyq qallariyninpas tukukuyninpas willakuypa siminchasqan hina “tukukuy pacha” nisqawan unanchasqa kasqanta.
Verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.” Verse twenty-three identifies the league the Maccabean Jews made with pagan Rome in 161 to 158 BC. The history of the Hasmonean Dynasty from their initial battle unto their ending in the destruction of Jerusalem in 70 AD represents apostate Protestantism in the United States beginning in 1844, the end of a time prophecy, and therefore a “time of the end,” and ending at the Sunday law as represented by 70 AD.
Chunka iskay chunka hukniyuq, iskay chunka iskayniyuq; chunka versículo; chunka suqta niyuq; chunka niyuq; qanchis manta isqun kama versículokuna, hinaspa huk versículopas, llapankum “tukukuy pacha” nisqata señalan. Iskay chunka kimsayuq versículo riqsichin 161 manta 158 ñawpaq Cristomanta watakunapi Macabeo judíokunaq pagano Romawan rurashqan huñunakuyta. Hasmoneo Dinastíaq historianninqa, qallariy maqanakuyninkumanta Jerusalén llaqtapa 70 watapi Cristomanta qhipaman chinkachisqa tukuykama, Estados Unidospi 1844 watamanta qallarisqa apostata protestantismota rikuchin; chayqa huk pacha-profecíaq tukukuyninmi, chayrayku “tukukuy pacha” nisqapas; hinaspa domingo kamachiyman tukukun, 70 watapi Cristomanta qhipaman nisqawan rikuchisqa hina.
Verse twenty-three identifies a “time of the end” in 167 BC at the battle of Modein and also in 70 AD, both typifying 1844 and the Sunday law respectively. Verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Chunka iskay chunka kimsayuqmi “tukuy pacha” nisqata reqsichin, wata 167 manaraq Cristo paqarinmanta, Modein maqanakuypi, hinallataq wata 70 Cristo qipaman, iskayninku 1844 watata chaymanta domingo kamachikuyta sutinchanku. Chunka kimsayuqmi, chunka hukniyuq chaymanta iskayniyuq chaykunapas, chunka yuqmi, chunka suqtayuqmi, chunka yuqmi, qanchisniyuqmanta isqunniyuqkama chay versículokunapas, hukniyuq versículopis, llapallanku “tukuy pacha” nisqata reqsichinku.
Verse twenty-four identifies the three-hundred-and-sixty-year supremacy of pagan Rome, thus marking both the beginning in 31 BC and ending in 330 as “time of the ends.” Verse twenty-seven and twenty-nine identify both the beginning and ending of that period, so verse twenty-four, verse twenty-seven, verse twenty-nine, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Chunka iskay chunka tawañiqin riqsichin kimsa pachak suqta chunka watay watayniyuq supay yupaychasqa Romaq aswan kamachikuyninta, chayhina señalaspa iskaynintaq qallariyninta 31 BC nisqapi hinallataq tukukuyninta 330 watapi hina “tukuykunapa pacha” nisqata. Chunka qanchisñiqin hinallataq iskay chunka isqunñiqin riqsichinku chay pacha qallariynintawan tukukuynintawan, chayrayku chunka tawañiqin, chunka qanchisñiqin, iskay chunka isqunñiqin, iskay chunka kimsañiqin, iskay chunka hukñiqinwan iskay chunka iskayñiqin, iskay chunka ñiqin, chunka suqtayuqñiqin, chunka ñiqin, qanchisñiqinmanta isqunñiqinkama hinallataq hukñiqinpas llapanku señalanku “tukuy pacha” nisqata.
Verse thirty-one identifies 538 when the abomination that maketh desolate was placed and verses thirty-six and forty identify 1798 as the “time of the end.” 538 in verse thirty-one and 1798 in verses thirty-six and forty, verses twenty-seven and twenty-nine, verse twenty-four, verse twenty-three, verses twenty-one and twenty-two, verse twenty, verse sixteen, verse ten, verses seven through nine and verse one all mark the “time of the end.”
Kimsa chunka hukniyuq qillqapi reqsichin 538 wata, ch’usakuyta ruraq millay abominación churakusqan pachata; chanta kimsa chunka suqtayuq chaymanta tawa chunka qillqakunaqa 1798 watata reqsichinku hina “tukukuypa pacha” nisqata. 538 wata kimsa chunka hukniyuq qillqapi, 1798 watataq kimsa chunka suqtayuq chaymanta tawa chunka qillqakunapi, iskay chunka qanchisniyuq chaymanta iskay chunka isqonniyuq qillqakuna, iskay chunka tawayuq qillqa, iskay chunka kimsayuq qillqa, iskay chunka hukniyuq chaymanta iskay chunka iskayniyuq qillqakuna, iskay chunka qillqa, chunka suqtayuq qillqa, chunka qillqa, qanchisniyuqmanta isqonniyuqkama qillqakuna, hinallataq huk qillqapas, llapanku “tukukuypa pacha” nisqata reqsichinku.
The “time of the end” is marked thirteen times before verse forty-one which is the Sunday law and another “time of the end,” as is verse forty-five when the pope comes to his end with none to help. Fifteen times the “time of the end” is located in chapter eleven. Verse ten’s theme is the “time of the end.” It represents the truths which are unsealed in the sealing time of the one hundred and forty-four thousand.
“Puchukay pacha” nisqaqa chunka kimsa kuti reqsichisqa kachkan chusku chunka hukniyuq versículoman manaraq chayaspa; chay versículoqa domingo kamachiy kachkan, hinaspa huk “puchukay pacha”pas, hinallataq chusku chunka pichqayuq versículopi, maypichus papaqa yanapayninnaq tukukuyman chayan. Chunka pichqa kutin “puchukay pacha” nisqaqa chunka hukniyuq capítulo ukhupi tarikusqa kachkan. Chunka versículoq yuyayninqa “puchukay pacha” nispam kachkan. Chayqa pachak tawa chunka tawa waranqa akllasqakunapa sellakusqa pachanpi kichasqa chiqaqkunata rikuchin.
We will continue in the next article.
Qatiq qillqapi, hamuq qillqapiwanmi qatiqkusaqku.