All the prophets identify the end of the world.
Tukuy profetakunaqa kay pachapa tukukuyninta reqsichinku.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Sapa ñawpa profetakunam paykunaq tiemponmanta aswanqa ñoqanchikpaq rimarqanku, chayrayku profeciankuq rimayninku ñoqanchikpaqmi kallpanwan sayan. ‘Kunanqa kay llapa imakunaqa paykunaman pasarqun ejemplopaq; qelqasqaña kanku ñoqanchikpaq yuyachinapaq, pikunamanmi pacha tukukuyninkuna chayamunña.’ 1 Corintios 10:11. ‘Manam paykunallapaqchu, aswanqa ñoqanchikpaqmi sirvirqanku chay imakunata, kunan qankunaman willasqasqaña kaqkunata, hanaq pachamanta cachamusqa Espíritu Santowan evangelio willaqkuna rimasqanwan; chay imakunatam angelkunapas qhawariyta munanku.’ 1 Pedro 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibliaqa kay qhipa miraypaqmi tukuy qapaq kayninkunata huñurqan, hinaspa huñusqa hukllachasqata watarqan. Ñawpaq Testamento historiapi llapa hatun ruwaykuna, llakiywan hunt’asqa solemnene rurasqakuna ima, karqanku, hinaspa kay qhipa p’unchaykunapi iglesiapi kutimuspalla kasqanku.” Selected Messages, libro 3, 338, 339.
All the books of the Bible conclude in the book of Revelation.
Bibliaq llapa librunkunaqa Apocalipsis librupi tukukunku.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Apocalipsispiqa Bibliaq llapan librunkuna tupanku hinallataq tukukunku.” Hechos de los Apóstoles, 585.
The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.
Kay pachak p’unchaypi kay allpapi tiyaq runakunapaq qhipa willakuy willakuyqa Apocalipsis chunka pusaqniyoqpi riqsichisqa kachkan.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Chaykunamanta qhipaman huknin angelta rikurqani hanaq pachamanta uraykamuchkaqta, hatun atiyniyuqta; hinaspan kay pachaqa k’anchariqninwan punchawyarqa. Hinaspan sinchi kallpawan hatun vozwan waqyarqa, nispan: “Babylonia hatunqa urmayapun, urmayapunmi, supaykunapa tiyana wasinman tukusqa, llapa millay espíritu-kunapa waqaychana wasinman, llapa mana ch’uya cheqnisqa p’isqukunapa jaulanmanpas. Llapa suyukunam aswanqa upyarqanku qharikuyninpa phiñakuynin vinonta; kay pachapa reykunapas paywan qharikurqanku; kay pachapa rantikuqkunapas mikhuyninkuna achka kaptin qhapaqyayarqanku.” Apocalipsis 18:1–3.
The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.
Hatun Babilonia nisqaqa rimanaqa Iglesia Católica Romana-ta sut’inchan, hinaspataq Isaías qhelqapi iskay chunka kinsayuq t’aqapi “Hatun Babilonia” nisqaqa Tiro hina sut’ichisqa kashan.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Tiro llaquikuy. Tarshispa barcosninkuna, waqaychik; chay llaqtam thuñisqa kashan, manaña wasi kanchu, manaña yaykunapas kanchu. Quitim suyumanmanta chayqa paykunaman rikuchisqa kashan. Upallaychik, isla tiyaqkuna; qamkunata Sidonpa rantikuqnin-kuna, lamar qhawaq puriqkuna, qhapaqyachisurqankichik. Hatun yakukunapi Sihorpa muhun, mayupa cosechan, paypa qullqinmi karqan; hinaspataq nacionkunapa qhatun llaqtanmi karqan. Pinqakuy, Sidon; lamarmi rimarqan, arí, lamarpa kallpanmi nispa: Mana wachakunichu, manataq wawakunata qespichinichu, manataq waynakunata uywanichu, manataq sipaskunata wiñachinichu. Imanatachus Egiptomanta willakusqanta uyarispanku nanaywan llaqllarisqanku, chayhinallataq Tiro-manta willakusqanta uyarispankupas sinchita nanarisqanku. Tarshisman chimpaychik; waqaychik, isla tiyaqkuna. Kaychu chay kusisqa llaqtaykichik, ñawpaq p'unchaykunamanta karuq p'unchaykama unay kayniyuq? Kikin chakinkunam payta karuman apapunqa chaypi mitikunanpaq. Pitaq kay yuyayta Tiropa contranpi rurasqa, coronayuq llaqtapa contranpi, mayqenpa rantikuqnin-kuna kamachiqkuna kasqanku, mayqenpa qhatukuqnin-kuna kay pachapi yupaychasqa runakuna kasqanku? Apu Señornin ejercitokuna kayta munasqanman hina kamachisqa, llapa hatunchaypa hatun tukuyninta map'ayachanampaq, kay pachapi llapa yupaychasqa runakunata pisipaq rikuchinampaq. Mayu hina allpaykita puriy, Tarshispa ususí; manaña hark'ay kallpachu kan. Payqa makinwan lamarpa hawanman mast'arqan, reinokunata katkatichirqan; Señorqa kamachikuyta qosqa qhatu llaqtapa contranpi, sinchi pukllunkunata thuñichinampaq. Hinaspa nirqan: Manañam yapamanta kusikunkiñachu, ñak'arichisqa virgen, Sidonpa ususí; hatariy, Quitimman chimpay; chaypipas manam samayta tarinkiñachu. Qhawariychik Caldeokunapa suyunta; kay llaqtapas manaraq karqanchu, Asiria runam ch'inniqpi tiyaqkunapaq sayarichirqan; torrekunata sayarichirqanku, palaciokunata hatarichirqanku; hinaspataq payqa chayta thuñiyman tukuchirqan. Tarshispa barcosninkuna, waqaychik; qamkunapa kallpaykichikqa thuñisqañam kashan. Chay p'unchaypi pasakunqa: Tiroqa qanchis chunka watakuna qunqasqa kanqa, huk reypa p'unchayninkuna hina. Qanchis chunka watakuna tukukuptintaq Tiroqa warmi mañakuq hina takinqa. Arpata hap'iy, llaqtata muyuriy, qunqasqa warmi mañakuq; sumaq takiyta waqyay, achka takikunata taki, yuyarisqa kanaykipaq. Qanchis chunka watakuna tukukuptintaq pasakunqa, Señorqa Tirota watukuyninwan hamunqa, hinaspataq payqa kutimunqa qullqinman, hallp'achakunqataq kay pachapa hawanpi kay pachapi llapa reinokunawan. Paypa qhatunpas, paypa chaninpas Señorpaq santu kanqa; manam waqaychasqachu kanqa, manataq huñusqachu; paypa qhatunqa Señorpa ñawpaqenpi tiyaqkunapaqmi kanqa, saksayta mikhunankupaq, unay p'achayuq kananpaqpas. Isaías 23:1–18.
Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”
Paní White qillqan: “Tukuy jatun ruwaykuna, hinaspa ñawpa Testamentopi llakiywan hunt’a chanin rurakuykunaqa karqanmi, hinaspa kachkanmi, kay qhipa p’unchaykunapi iglesiapi kutimuspalla rikurikuspa.”
Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:
Isaías iskay chunka kimsayuqmi rimarin Naciones Unidaspa, Papadopa, Estados Unidospa, Islam nisqapa profétika tupanakuyninkunamanta. Kay chiqaqkuna riqsisqa kananpaqqa, kapitulu ukhupi wakin símbolo nisqakuna Inspiraciónwanmi sut’inchasqa kanan. Símbolokuna sut’inchasqa kaptinqa, imaymana pasakuykunaq qatipayninqa aswan chiqap, sut’iñam rikurin. Kay kapitulu ukhupi sut’inchasqa kananpaq kaq símbolokunaqa kaykunam:
The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering
Apaykachasqa willakuy, Tiro, qharqayasqa warmi, Asiria runa, Caldea runakunapa llaqtan, torrekuna hinallataq palaciokuna, Tarsis, Sihorpa miraynin, Quitim llaqtap allpan, Sidón, qhatuq llaqta, Egiptomanta willakuy hinallataq Tiromanta willakuy, waqay sinchi qapariy, ususi, qanchis chunka wata, sapa rey pa punchawninkuna, qunqay, hinaspa yuyarinay
The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.
Qallariy huch’uy ñiqipi “carga” nisqa simiqa Tiroq qhapaq suyunta contra wañuy willakuy profecíata reqsichin.
Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.
Apaykachiy: H4853—H5375-manta; huk q’ipi; nisqapiqa tributo, utaq (abstractopi) apaykamuy; figuradamentetaq huk rimay, aswanqa huk taripay waqaychay, sapaqtaq taki; yuyaypiqa, munay: – apaykachiy, apakuy, willakuy, X churanku, taki, tributo.
The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.
Tiro llaquikuyqa Bibliapi achka qillqasqakunamanta hukninmi, maypichus Iglesia Católica Romanaq qhepa juicio finalnin reqsichisqa kachkan. “Llaquikuy” nisqaqa, rurayninwanpas sut’inchayninwanpas, huk profecíam, aswanqa huk wañuywan, chinkaywan imamanta willakuq profecía. Isaíaspi chunka huk “llaquikuykuna” kanku, pusaq kutitaq simiqa umrukuna patapi aparisqa q’epita sut’ichinapaq llamk’achisqa kachkan. Chay chunka huk kutikuna, maypichus “llaquikuy” simiqa wañuywan chinkaywan imamanta willakuq profecía hina rikuchisqa kachkan, kaykunam: Isaías 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6, hinallataq, sut’inchasqa hina, iskay chunka kimsayuq capítulo, maypichus Tiroq llaquikuyninta tarinchik. Allinmi llapa Isaíaspa wañuywan chinkaywan imamanta willakuq profecíankunata huñuspa churay, p’unchaykuna tukukuypi mayqin atiyniyuq kamachikuqchus rikuchisqa kachkan chayta allinta qhawarinapaq. Chunka huk wañuywan chinkaywan imamanta willakuq profecíakunata huk kutillapi qhawariyqa sasam, chayrayku sapankamanta pisillata sut’inchasqayki, iskay chunka kimsayuq capítulopaq contexto nisqata churarinapaq.
In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.
Chunka kimsa chunka kimsayuqpi, Babiloniamanta waqllikuy willakuyqa kay pacha tukukuypi kaq kunan Babiloniami; chayqa Roma llaqta qhachwa warmim, chaymi ima hina qillqasqa kachkanpas Apocalipsis qillqap chunka qanchisniyuqpi.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.
Hinaspan qanchis angelkunamanta huknin, qanchis copayuq, ñoqawan rimarispa niwarqan: “Kayman hamuy; achka yakukunapi tiyaq hatun qharichakuq warmipa juicioyninta qawachisqayki. Paywanmi kay pachapi reykuna qharichakusqankuman hina huchallikurqanku, kay pachapi tiyaqkunataq paypa qharichakusqanpa vinonwan machasqa karqanku.” Chaymantataq espiritupi purichiwashpa chunyaqman apawarqan; chaypitaq rikurqani huk warmita puka yawar llimp’iyuq uywapi tiyashaqta, Diosta musphachiq sutikunawan hunt’asqa, qanchis umayuq, chunka waqrayuq. Warmitaq panti moradowan puka yawar llimp’iwan p’achallisqa karqan, qoriwan, ancha chanin rumikunawan, perlaswan ima sumaqchasqa; makimpiq qori copa kapurqan, millay mana allinkunawan, paypa qharichakusqanpa qhellinwan hunt’a. Uyan patanpitaq qelqasqa karqan kay sutiyoq: PAKASQA KAY, HATUN BABILONIA, QHARICHAKUQ WARMIKUNAPA MAMAN, KAY PACHAPI MILLAY MANA ALLINKUNAPA MAMAN. Apocalipsis 17:1–5.
I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.
Uchuyta hukninpi aswan sut’ita rimarinaymi tiyan. Tiro llaqtaq willakuyninmanta qhaway yachaypa tukuy sonqonpi munasqanqa, tukupayninpi, Estados Unidospa profetiko historianta Séptimo Día Adventista iglesiaq historiannintaqwan tupachiy hinallataq tinkuchiymi. Rikuchisunchis Estados Unidospa gobiernonqa Apocalipsis chunka kinsayuqpi kaq cordero-hina uywaq huk waqrann kasqanta, hinallataq Protestantismpis, Tutayay Pacha Edadmantam lluqsimusqan, huknin waqra kasqanta. Protestantismoq waqrannqa Millerita Adventismoman tukurqan, Estados Unidospi protestantekuna ñawpaq angelpa mensajen chinkachispa mana chaskispanku chay pachapi. Chayta allinta churarispaqa, rikuchisunchis Protestant waqraq historianninta Republican waqraq historiannintawan purallataq parallelopi purisqankuta, hinallataq profetiko kaqninchiskunapas parallelokama kasqankuta. Tukuy hinantinpiqa, paykunaqa sapaq uywallapi kanku; chayqa iskaynin waqrapas huk pacha kawsasqankuta rikuchin. Estados Unidospi iglesiawan estadopa waqrankunaq kay parallelonmanta huk ejemplota sut’ichispa qhawachisqayki. Iskayninkuqa sapaq-ninmanta “qunqanku”.
Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.
Isaías iskay chunka kimsayuqmi proféticamente rikuchin papal atiyqa qanchis chunka watakuna qullqisqa hina qonqachisqa kasqanta, chay qanchis chunka simbólico watakunapim runakunaqa papadomanta qonqan hinaspa imarayku Tutayay Tiempos nisqakunaqa Tutayay Tiempos nisqa kasqanta. Protestante waqraqpá lema-nin, Católica iglesiamanta t’aqasqanku p’unchaykunapi, karqa: Bibliam, Bibliamllataq. Paykunaqa qonqarqanku Bibliam yachachisqanta pitas papadoqa cheqaqtapuni kasqanta. Qonqarqankutaq chay sagrado documentopi waqaychasqa mensajeta, maymanmi paykuna confiakusqa karqanku hinaspa sut’inchasqankutaq sinchi amachaqninkuna kasqankuta.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ñiqinkuna simipa yuyayninta entiendeypi pantasqa, anticristopa niyninta mana rikukuqkunaqa, mana iskayrayakuspa anticristopa ladonman churakunkaku. Kunanqa manam pacha kanchu kay pachawan hukllachasqa kayta yachakunaykupaq. Danielqa sayashanmi lotenpi hinaspa cheqanpi. Danielpa hinallataq Juanpa profeciankunapas entiendekunanmi. Paykunapuraqa huknin hukninta sut’inchanku. Paykunaqa kay pachaman apamunku cheqaqkunata llapa runakuna entiendekunanpaq. Kay profeciakunaqa kay pachapi testigopaqmi kanan. Kay qhipa punchawkunaq hunt’akuyninwanmi kikinkumanta sut’inchakunkaku.” Kress Collection, 105.
Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.
Hinallataqmi, Republicano waqra, Estados Unidospa gobiernonta rikuchiq, runakunamantaq kanan karqa, runakunapaqtaq; ichaqa Estados Unidospa llaqtamasinkunapas qonqarapusqanku chay sagrado qillqata, maymanmi hap’ipakusqa karqanku. Chay sagrado qillqaqa Estados Unidospa Constituciónninmi, hinallataq chay gobiernomanta rimarisqa unanchanapas, runakunapaq kananpaq wakichisqa karqa iglesiatawan estadotawan t’aqanakuy. Qonqarapusqankun Constituciónpa willakuyninta, maymanmi hap’ipakusqa karqanku, hinaspataq paykunamanta rimakuspa amachaqnin kasqankuta willakunku.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Hinallataq yuyarinapaq kachun, Romaqa mana hayk’aqpas cambiakusqanmanta hatun rimayniyoqmi. Gregorio VII hinaspa Inocencio III paq principiosninqa kunankamapas Iglesia Católica Romana-pa principiosninmi kanku. Chaymanta, atiyniyoq kaspaqa, ñawpaq siglospi hina kallpawanmi kunanpas chaykunata rurayman churayta munanman. Protestantekunaqa aslla yachanku imatachus rurashasqankuta, Roma-pa yanapayninta chaskiyta munaspanku domingo hatarichiy llamk’aypi. Paykunaqa munasqanku hunt’akuyllapi sonqochakusqa kaptinku, Romaqa atiyninta kutichiyta, chinkachisqa qhapaqsuyunta kutirimuyta maskhashan. Huk kutilla Estados Unidos llaqtapi kay principio sayarichisqa kaptin: iglesiaraq estado-pa atiyninta llamk’achiyta utaq kamachiyta atinqa; religioso observanciakunaqa secular leykunawan hunt’achisqa kanqaku; qispi simipiqa, iglesia hinaspa estado-pa autoridadninqa conciencia-ta kamachinanpaqmi kashan; chayqa kay suyupi Roma-pa atipayninqa mana iskayrayaypaqmi.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Diospa siminmi qayna punchawkunamanta hamuq hatun peligrota willakurqan; kayta mana uyarispa saqesqankurayku, Protestante pacha runakunaqa Romaq cheqaq munayninkunata yachankaku, ichaqa toqllamanta lluqsiyqa ña mana atisqa kaptinraq. Payqa upallalla atiywan wiñashan. Yachachikuyninkunaqa kamachiy wasikunapi, iglesiakunapi, hinallataq runakunaq sonqonkunapim kallpachakushan. Hanan, hatun ruwasqankunataqa huñuchkushan pakasqa ukhu cheqnikunapi, maypichus ñawpaq ñak’ariy qatiykunanta yapamanta rurankaku. Pakallam, mana pipas reparasqan hina, kallpankunata kallpachashan, pacha chayamunanpaq paypa kikin munayninkunata hunt’achinanpaq. Llapallan munasqanqa allin sayana cheqllam, chaytaqa ñam qusqankuña. Manaraq unaymanta rikusunmi, hinallataq musyapusunmi imatam Roma elementoq munaynin. Pipas Diospa siminta creenqa hinaspa kasukunqa, chayraykum p’enqayman churakuyta hinaspa qatiykachayta tarinqa.” The Great Controversy, 581.
If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.
Sichus 1950 watamanta ñawpaqpi rurasqa ima simi qillqata tarinki chayqa, hinaspa “puka lliklla color warmi” nisqata, icha chay rimaypa huk rikch’ayninta, Apocalipsis chunka qanchisniyuqmanta maskhanki chayqa, llapa chay 1950 watamanta ñawpaq simi qillqakuna reqsichinku Roma Católico iglesiataqa Apocalipsis chunka qanchisniyuqpa qharqachasqa warmin kasqanta. Estados Unidos, Apocalipsis chunka kimsayuqpa iskay waqrayuq allpa uywa saqrasqa, ñawpaq p’unchayninta qonqapun, Protestantismopa waqran kaptinpas, Republicanismopa waqran kaptinpas. Kay iskaynin tantanakuykunaqa paqarimurqanku papadop religiymanta ñak’ariy kamachikuyninpa contranpi protestamanta, hinallataq payta yanapaq reykunapa política ñak’ariy kamachikuyninpa contranpi protestamanta, utaq Biblia nisqan hina, chay reykuna paywan “qhillincha kuyayta ruwarqanku”. Manaraq Isaías iskay chunka kimsayuqta hap’iqtinchikqa, pisi rimayllawan qawachisunchik wakin chunka kutita Isaías huk “llakiy willakuyta” reqsichisqanmanta, imaraykuchus chunka hukniyuq “apachisqakuna” llapallan chaylla kanku.
Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.
Isaías chunka kimsayuqmi Babiloniapa qepiyñin “qhipa p’unchaykunapi.” Babiloniaqa, qhipa p’unchaykunapi Iglesia Católica nisqapa kamachisqan hinaspa pusasqan kaptinpas, kimsa atiyniyuqkunamantam ruwasqa, chaykunataqmi kay pachata pusanku Armagedónman, Apocalipsis chunka suqtañiqinpi nisqaman hina. Chunka kimsayuq capítulope, kunan pacha Babilonia contra wañuy willakuy profecíapiqa, kimsa atiyniyuqkunam rikuchisqa kanku: Babilonia, Lucifer hinaspa Asiria; chaykunam uywata (Asiria), dragonta (Lucifer) hinaspa llulla profetata (Babilonia) rikuchinku. Asiriawan Babiloniawanqa iskay ch’usaqyachiq atiyniyuqkunam karqanku, Diospa llamk’achisqan ñawpa Israelta muchuchinapaq; Asiriaqa ñawpaqta hamuspa, chunka ayllukunata hanaq kaq norte suyumanta prisionman apakurqa, chaymanta qhipaman Babiloniaqa Judápa iskay ayllunkunata uray kaq sur suyumanta apakurqa.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israelqa hukmanta chinkachisqa ovejami; leonkunam qarquspurqan: ñawpaqta Asiriapa reyninmi mikhurqan; qhipataq kay Nabucodonosor, Babiloniapa reynin, tullunkunatam p’akirqan. Chayrayku, Señor de los ejércitos, Israelpa Diosnin, kayhinata nin: Qhawariy, Babiloniapa reynintawan hallp’antinta castigasqayki, imaynan Asiriapa reyninta castigarqani hinata. Jeremías 50:17, 18.
First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.
Ñawpaqta Asiriaqa Israelpa chunka ayllunkunata, chay norte lawmanta kaqkunata, prisionman apakurqa; chaymanta qhepatataq Babiloniaqa Judápa iskay ayllunkunata, chay uray lawmanta kaqkunata, prisionman apakurqa. Kay iskaynin prisionkunaqa Levítico iskay chunka suqtayuqpi nisqa “qanchis kuti” nisqapa hunt’akuynin karqa. Levíticopi kaq “qanchis kuti” nisqaqa William Millerpa tarisqan ñawpaq kaq “pacha qelqay willakuy” karqa, hinaspataq reqsichin imayna Asiriaqa norte lawpi kaq aylluta hap’iptin, chayqa huk t’aqanakuy qallariyninta señalasqanta, mayqencha iskay waranqa pichqa pachak iskay chunka watakama purirqan. Chay pachaqa paykuna prisionman apasqa kasqankupi 723 a.C. watapi qallarirqan, hinaspataq 1798 watapi “pacha tukukuypa tiempon” nisqapi tukurqan. Uray lawpi kaq ayllukunataqa Babilonia 677 a.C. watapi apakurqa, Judá contra kaq “qanchis kuti” nisqata qallarispa; chaymi Daniel ocho versículo chunka tawayuqpi kaq 2300 watayuq willakuywan kuska puntoypi tukurqan, octubre killapa 22 punchawninpi, 1844 watapi. Asiriawan Babiloniawanqa Diospa llaqtanpa hatarikuyninmanta castigayta churanankupaq kikin munayniyuq ruwayta hunt’arqanku; ichaqa chay castigoqa ñawpaqta Asiriawanmi rurakusqa karqa, chaymanta qhepatataq Babiloniawan.
In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.
Kimsa kallpakuñapa willakuy rimaypi, chunka kimsayuq qillqapi, Babiloniaqa Asiriapa rikchayninmi, qipaman hamuspapas Diospa llaqtanpa contranpi chayllata rurarqanrayku.
In chapter fifteen, the burden against Moab is against the Protestant churches.
Pichqa chunka pichqayuq capítulo-pi, Moabpa contran llasa willakuyqa Protestante iglesiakunapa contranmi.
“This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
“Kay Moabpa kayninakuyqa Moab hina tukusqa iglesiakunatam rikuchin. Paykunaqa manam churakusqan kuydayninkupi, allin sonqoyuq rikch’ariq qhawariqkuna hina, sayarqankuchu. Manam hanaq pacha yachaq runakuna ndinwan yanapanakusqankuchu, Dios qosqan atiyninkuta rurachkaspa Diospa munayninta ruranankupaq, tutayaypa atiyninkunata kutichispa, hinaspa Dios qosqan llapa atiyninkuta llamk’achispa cheqaq kaytawan allin kawsayta kay pachanchispi ñawpaqman pusananpaq. Paykunaqa cheqaq kaymanta yachayniyuqmi kanku, ichaqa manam yachasqankuta rurasqankuchu.” Seventh-day Adventist Bible Commentary, volume 4, 1159.
The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.
Protestante iglesiamanta urmashqaqa chay iglesiam kashan, mayqinchus Señorwan puriyta qallarirqan, huknin protestantismokunaqa iskay kaq angelpa willakuyninmanta ayqekuptinku. Moabqa Adventismo kashan, protestante waqra urmashqa.
Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.
Qanchis chunka qanchisniyuq capítuloqa Damascomantam riman, chaymantaqa huk llaqtas hina reqsichisqa kachkan apasqa qhipichisqa hina. Llaqtam huk qhapaq suyumanta unanchan, chay apasqa qhipichisqa suyutaq “qhepa p’unchaykunapi” Estados Unidos nisqam.
Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.
Chunka iskay chunka qanchisniyuqqa Egiptomanta wañuypaq willakuymi, Naciones Unidas-ta hinallataq llapa pacha kayta rikuchispa.
The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.
Qisqa chunka iskay chunka huk ñak’ariy willakuykuna iskay chunka hukniyuq qillqapi kachkan urqu uraypi kaq manchay ch’usaq allpapaq, Dumahpaq hinaspa Arabiapaq. Kay kimsa ñak’ariy willakuykunaqa Islamta reqsichin, Revelación 8:13 nisqapi kaq kimsa llakikuykunawan tupaspa.
The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.
Pusaq iskay chunka iskayniyoqpi wañuy willakuyqa domingo kamachiy tiempopi Laodicea sutiyoq Adventistakunamanta Philadelphia sutiyoq Adventistakuna t’aqakusqanta rikuchin.
And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.
Hinaspanqa kimsa chunka kaq capítulo-pi tarisunchik uray llaqtakunaq uywakunapa llasaq willakuyninta, chaymi iskay kaq rikuchiy Laodicea sutiyuq Adventistakunapa hatarikuyninmanta. Isaíaspa llapa llasaq willakuyninkunata huñuspaqa, yaqapas llapa profecía nisqapi pukllaqkunata “qhipa p’unchaykuna”pi rimapayakun. Isaías iskay chunka kimsa kaqta akllashani, chaywan rikuchinaypaq Estados Unidospa historianta, Bibliaq profecíankunapi soqta kaq qhapaq suyuta hina, 1798 watamanta Domingo kamachikuykama kamachisqanta.
Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.
Imarayku “sapa ñawpa willakujkunam mana aswanta paykuna pachaspaqchu rimarqanku, aswanqa ñuqanchispaqmi; chayrayku willakusqankupas ñuqanchispaq kallpanpi kachkan,” sapa profetap willakuyninqa kay pachap tukukuyninpi pasaq ruwaykunatam rimachkan. Kay cheqa kaywan kuska, “Bibliaq llapa librokunan Tukuypaq Willakuy libroypi tinkunku hinaspa tukukunku” nisqawan, Tukuypaq Willakuy librota sayachin tukuy profetap testimonionta kay pachap tukukuyninpi pasaq ruwaykunamanta chaninchaypaq hinaspa churanapaq hatun qhawana mayu hina.
In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.
Apocalipsis qanchis chunka qanchisniyuq capítulo-pi rikunchik hatun waqllikuq warmita, paymi kay pachapi reykunawan huchallikuspa kachkan, hinallataq qhepaman tarin tukukuyninpi taripayninta.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.
Hinaspanqa qanchis angelkunaq huknin, qanchis copakunata apaq, ñoqawan rimarispa nirqan: Hamuy kayman; achka yakukunapa hawanpi tiyashaq hatun mañusqaqa imayna juzgasqa kanqa chayta qawachisqayki; paywanmi kay pachapa reykuna waqllikuyta ruwarqanku, kay pachapi tiyaqkunataq paypa waqllikuyninpa vinonwan machaschisqa karqanku. Apocalipsis 17:1, 2.
The prophets never contradict one another.
Profetakunaqaqa mana hayk’aqpas huknin huknintaqa chimpankuñachu.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Profetakunapa espiritunkunaqa profetakunallap kamachisqanmi kanku. Diosqa manan pantay ch’aqwaypa ruraqninchu, aswanpas thak kaypa ruraqninmi, imaynan llapa santokunapa iglesiankunapi kashan hina. 1 Corintios 14:32, 33.
At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.
Pachaq p’unchaykunapa tukukuyninpi, “achka unukunapi tiyaykuchkaq hatun qhachapa juiciun,” kay hatun qhachamanta, “paywanmi kay pachapa reykuna wach’u ruwayta ruwarqaku,” chay hatun qhachamanta, paypa wach’u ruwaysiq vinonwanmi “kay pachapi tiyakuqkunata” machachirqan; Isaiaspim rikuchin “qhacha warmi” hina, “huk reypa p’unchayninkama,” icha qanchis chunka profetapa watakunaq unayñinkama qonqasqa hina. Chay qanchis chunka watakuna tukukuptin, Tiroqa “kay pachapa llapa qhapaq suyukunawan wach’u ruwayta ruwanqa.” Isaiaspa qhacha warminqa Juanpa hatun qhachanmi. Isaiaspa qhacha warminpas Juanpa qhachanpas Iglesia Católica Romanata sut’ichanku, imaraykuchus warmiqa Diospa Siminpi iglesiapa unanchaqninmi.
Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.
Warmikuna, kikikichik qhariykichisman kasukuychik, imaynatachus Señorman kasukunkichik hina. Qhariqa warmipa umanmi, imaynatachus Cristo iglesiapa uman kasqan hina; paymi cuerpopa qespichiqninpas. Chayrayku, imaynatachus iglesia Cristoman kasukun hina, chayhinata warmikunaqa tukuypi kikin qhariykichisman kasukuchun. Qharikuna, warmiykichikta kuyaychik, imaynatachus Cristopas iglesiata kuyaspa kikinta paypaq qusqan hina; payta santoyachinampaq, siminwan yakuwan mayllakuspa llimphuchinampaq; chaynam pay kikinman qhapaq iglesiata rikuchinampaq, mana ima q'illuyoq, mana q'utuyniyoq, nitaq chayhina imayuqpas kasqanpaqchu, aswanpas santa, mana ima qhillisqayuq. Chayhinallataq qharikunaqa warminkuta kuyayta kanan kikin cuerponkuta hina. Pipas warminta kuyaspaqa kikintan kuyakun. Manam pipas hayk'aqpas kikin aychanta cheqnikusqachu; aswanmi uywan, munaywan waqaychanpas, imaynatachus Señorpas iglesiata hina. Ñuqanchikqa paypa cuerponmanta miembrokunam kanchik, paypa aychamanta, paypa tullunkunamantawan. Chayraykun qhariqa taytanta mamantawan saqespa warminwan hukllachasqa kanqa, iskayninkutaq huk aycha kanqaku. Kayqa hatun pakasqa kaqmi; ichaqa ñuqaqa Cristo-manta iglesiamantawanmi rimani. Ichaqa chaywanpas sapankamaykichik warmiykita kuyachun kikinman hina; warmipas qharinta manchakuywan yupaychachun. Efesios 5:22–33.
The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.
Apóstol Pabloqa reqsinmi Cristopa iglesianqa profecíapi warmi hina rikuchisqa kasqanta. Chayrayku, profecíapi warmiqa iglesia kani; ichaqa Cristopa iglesianqa “santo, mana qhellichasqa” kachkan. Mana santo iglesiaqa mana santo warmi hina rikuchisqa kachkan; chaymi Isaíasqa huk waynan warmita reqsichin, Juan-taq huk qhillqasqa warmita. Paykunaqa papadota huk qhillqasqa warmi hina rikuchinku, Diospa iglesiantaq huk doncella kachkan.
For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.
Qankunamanta allin chay Diospa celonwan qankunamanta llakikuni; huk qhariwanmi qankunata casarachiysqayki, Cristoman chuya, mana qhelliyuq sipas hinata rikuchinaypaq. 2 Corintios 11:2.
Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.
Diospa Iglesianqa manam ñusta hina rikuchisqasllachu kan, aswanpas huk sapa qosanwanmi sirvinakusqa kashan. Tiro llaqtapas, hinaspa Juanpa hatun mañasaq warmipas, kay pachapa reykunawanmi huchallikuyta ruwanku. Católicapa iglesianqa achka qharikunawanmi tinkuykuna charin, manam hukllawanchu. Danielqa yachachiwanchikmi reykunaqa reinokuna kasqankuta.
This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.
Kaymi musquymi; chaypa imayna kasqantataq ñawpaqninpi reyman willasaqku. Qamqa, rey, reykunapa reynin kanki; hanaq pacha Diosmi qamman qoysurqa suyuta, atiyniykita, kallpaykita, hinallataq hatun kayniykita. Maypichus runakuna tiyanku chaypi, pampapi uywakunatawan hanaq pacha p’isqukunatawan makiykimanmi churapusurqa, llapantaq paykunamanta kamachiq kananpaqmi qanta churapusurqa. Qammi kay quri umakanki. Qanmantataq huk suyu hatarinqa, qanmanta pisiyachisqa; chaymantaq huk kinsa kaq suyu antaq, bronce-manta, kayqa llapa kay pachapi kamachinqa. Tawa kaq suyutaq fierruhina kallpasapa kanqa; imaraykuchus fierruqa llapa imatapas pakispa atipayninman urmachin; hinallataq chay llapanta pakin fierruhina, paypas pakinqa, ñut’unchanqataq. Daniel 2:36–40.
In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.
Daniel ishkaypi kaqpi, Bibliapa willakuy proféticakunapiq qhapaq suyukuna reqsichisqa hinaspa sut’inchasqa kanku. Danielqa musquyta Nebucodonosorman sut’inchaspa, payman willan pay kikin qori umam kasqanta. Qori umaqa huk reymi, ichaqa reyqa huk qhapaq suyumanta rikch’ayninmi. Iglesia Católica Romanami hatun wayllusqa warmi, pichus kay pachapi llapa reykunawan qhelli hucha ruwaypi tinkun qanchis chunka wata proféticokuna tukukuyninpi. Reykunaqa runakunamanta unanchakuy kanku, Tirotaq qhelli warmim. Warmiqa iglesiam, wayllusqa warmiqa mana santo iglesiam; qhariqa reym, reytaq qhapaq suyum. Warmiqa iglesiam, reytaq estadom. Kay ishkay entidadkunapa mana allin tinkuyninqa espíritu nisqapi qhelli hucha ruwayta rikuchin.
The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.
Estados Unidos Suyupa Hatun Kamachiqninqa huk qhapaq qillqa kasqanmi, chaypi iskay kaykunata sapaqchaspa waqaychanapaq kasqanta takyachin. Manaraq tukuspa reqsichkaptinchik Tiro llaqtata Iglesia Católica Romana nisqawan kasqanta, kay pachapiqa allinmi rikurin Isaias ishkay chunka kimsayoqpi huk simbolota rimay, chaymi qhari warmi nisqakunapa simbolismonta sut’inchan—iglesiawan estadota.
Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.
Qhawariychik, caldeokunapa hallp’an; kay llaqtaqa manan karqachu, asirio runa churarqan ch’in pampapi tiyaqkunapaq: paykunaqa sayarichirqanku torrekunanta, hatarichirqanku palaciokunanta; hinaspan payqa chinkachirqan. Isaías 23:13.
In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:
Chay versículopi, Asiria runaqa caldeokunapa hallp’anta sayarichirqan, hinaspata “torrekunata”pas “palaciokunatapas” hatarichirqan. Asiria runaqa Nimrodpa rikch’ayninmi, caldeokunataq Babiloniapa pakasqa religionninkunapa pusaq religiosokunatan rikuchin. “Torre” nisqaqa iglesia nisqapa rikch’ayninmi. Jesús uvas chakra-manta rimayta churaptin, Hermana Whiteqa chay rimaymanta kayhinata nin:
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.
“Kay ejemplupi wasi kamachiqqa Diosta rikuchirqan, uvas chakraqa judío llaqtata, muyuriq pirqaqa paykunata waqaychaq divina leyta. Torreqa templopa unanchan karqan.” El Deseado de Todas las Gentes, 596.
The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.
Asirio runaqa Kaldéa runakunapa allpanta sayarichirqan, paykunaqa huk iglesiata (torreta) hinaspa huk “palaciotapas” hatarichirqanku. Huk “palacioqa” huk “reyta” sut’inchan, chay reyri kutin huk reinota sut’inchan. Huk reinoqa llaqtahinamapas sut’inchasqa kachkan.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Hinaspataqmi nirqanku: “Hamuychik, huk llaqtata hinaspa huk torreta ruwaychik, puntan hanaq pacha kama chayananpaq; hinaspa sutinchikta ruwaykusunchik, ama tukuy kay pachapi uyanta hinantinpi ch’eqerisqa kananpaq.” Génesis 11:4.
The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.
Asiria runa sayarichisqan “torre” hinallataq “palacio” nisqakunaqa Nimrodpa hatarichisqan “llaqta” hinallataq “torre” nisqakuna kanku.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.
Paykunapa wañusqa cuerponkunaqa hatun llaqtap calleyninpi giñaykamunqaku, chay llaqtaqa espiritualmente Sodomatawan Egiptotawan nisqa sutiyuqmi, maypicha Señorniykupas chakatakusqa karqa. Apocalipsis 11:8.
Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.
Sutinchayqa yachachiwanchikmi, Apocalipsis chunka hukniyuqpi nisqa “hatun llaqta”qa Francia suyuq qhapaq kayninta rikuchisqanmanta, Francia Revolución pacha ukhupi.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
«“Hatun llaqta”, maypi testigokuna wañuchisqa kanku, hinaspa maypichus wañusqa cuerponkuna sirin, chayqa “espiritualmanta” Egipto nisqam. Bibliapi willasqa llapa nacionkunamanta, Egiptoqa aswan sinchita kawsaq Diospa kasqanta ñiqinaykarqan, hinaspa Kamachikuyninkunatapas hark’arqun. Mana ima qhapaq apuqpas hanaq pacha kamachikuyninpa atiniynin contra aswan sut’i, mana manchakusqa hatarikuyman yaykurqachu imaynan Egiptopa reynin rurarqan hina. Moisés, Señorpa sutimpi, willayta apaspa chayman chayarachiptin, Faraónqa hatun sonqowan kutichirqan: “¿Pitaq Jehová, paypa rimayninta uyarispa Israelta saqerichinaypaq? Mana Jehováta reqsinichu, manataqmi Israelta saqerisaqchu.” Éxodo 5:2, A.R.V. Kayqa ateísmo nisqam; hinaspa Egiptowan rikch’achisqa naciónqa kawsachinqa kikin hina ñiqinayta, kawsaq Diospa mañakuyninkunata mana chaskiyta, hinaspa rikuchinqa chaylla hina mana iñiy, contraypi sayariy espirituta. “Hatun llaqta”qa, “espiritualmanta”, Sodoma nisqawanpas tinkuchisqam. Sodomaq millay waqllikaynin Diospa leyta p’akiypiqa aswan sut’ita rikurirqan qhelli munaq kawsaypi. Hinaspa kay huchapas kanqa chay naciónpa aswan reqsisqa, ñawpaqman churasqa unanchan, kay qillqasqa pasaje nisqapa imayna kasqankunata hunt’anaypaq.»
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Profetapa siminman hinaqa, chayrayku 1798 wataman aswan pisillata ñawpaqtaqa, supaypa nisqanmanta, hinaspa paypa kasqanman hina atiyniyuq huk kallpaqmi hatarinqa Bibliapa contranpi maqanakunanpaq. Hinallataq, maypichus Diospa iskay testigonkunaq willakuynin chayhina upallachisqa kanman, chay allpapiqa Faraonpa mana iñiyninpas, Sodoma llaqtapa qhelli mana allin kawsayninpas rikuchisqa kanqa.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.
“Kay willakuyqa ancha chiqap, ancha rikch’ariq hunt’akuytan hap’isqa Franciaq historiapi. Revolución tiempopi, 1793 watapi, ‘kay pachapi runakuna huk kutillam uyarirqaku huk tantanakuyta, civilización nisqapi paqarisqa hinaspa yachachisqa qharikunaq tantanakuynta, Europapi aswan sumaq nacionkunamanta hukninta kamachiyta derechonku kasqanta hap’iqkuna, huñusqa siminkuwan runaq alma chaskin aswan hatun chanin chiqaqta ñiqiyta, hinaspa hukllachasqa sonqowan huk Diospi iñiyta yupaychaytapas saqiyta.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Franciaqa kay pachapi sapallan naciónmi, maymantachus chiqap qillqasqa willakuy qhipasqa kachkan, nación hina llapa pacha Kamachiqpa contranpi rikch’aq rebeliónpi makinta oqarisqanmanta. Achkallaña Diospa sutinta p’enqayman churakunaqa, achkallaña mana iñiqkunaqa karqaku, kunankamapas kachkanku Inglaterra, Alemania, España, huk lawkunapipas; ichaqa Franciaqa kay pachapa historiapi sapallanmanta rakisqa sayan, chaylla estado hina, Asamblea Legislativa nispan kamachisqanwan Dios mana kasqanta willakusqa, hinaspa maypa capital llaqtapi llapa runakuna, huk lawkunapipas ancha hatun ashkha runakuna, warmikunapas qharikunapas kusikuywan tususpa takispa chaskirqaku chay willakuyta.’—Blackwood’s Magazine, noviembre, 1870.” The Great Controversy, 269.
The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.
Apocalipsis chunka hukniyuqpi “hatun llaqta” nisqaqa Francia suyumi karqan, paypa “Asamblea Legislativa” nisqanpa huk “decreto”-nwan Dios mana kanchu nispa willakusqan. Chay decretoqa ateísmo nisqapa rikch’ayninmi karqan, Faraonpa hatariyninpi rikuchisqa hina. Hatun llaqtaqa huk reino, icha huk “nación” utaq huk “estado” nisqam. Apocalipsis chunka hukniyuqpi Franciaqa iskay unanchakunamanta ruwasqa kashan—Egiptowan Sodoma wan.
We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”
Yachachisqanchikmi: “Kayqa atheísmo nisqam,” hinallataq Egiptowan rikch’akusqa nacionqa kawsachkaq Diospa mañakuyninkunata kikillanmanta ñiqinchaspa rimanan karqan, chaynam huk rikch’aq mana iñiypa, sayaypa, hinaspa ch’iqnikuypa espírituyninta rikuchinan karqan. “Hatun llaqtapas” “espiritualmente” nisqapi Sodoma-manmi tupachisqa. Sodomaq ismusqanqa Diospa leyin p’akisqanmanta aswan sut’ita rikurirqan mana allin warmi-qhari munaykunapi sach’achakusqanpi.
The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation
Hatun llaqta icha nación Franciaqa simbólicamente rikuchisqa kachkan huk naciónwan (Egipto) hinaspa huk llaqtawan (Sodoma). Egiptoqa “rimayninta qawachinman” nisqaqa, huk naciónpa rimayninqa estadopa kamachikuyninta rikuchin, manam iglesiapa kamachikuynintaqa. Egiptoqa estadom karqa, Sodomaqa iglesiam karqa; chaymi Apocalipsispa chunka hukniyuq capítulope tarisqa rikuchiyqa.
“The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.
“Naciónpa ‘rimayninqa’ kamachiqnin legislativokuna judicialkunapas ruwasqanmi.” The Great Controversy, 442.
In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.
Apocalipsis chunka hukniyuqpi Juanqa Francia Revolucionpa ruwayninkunata willakuy qillqapi rikch’achisqa unanchakuywan qhawachin. Chay Revolucion rasun kaqninmi askha historiapa qhawasqanwan sut’incharqan Juanpa chay capitulopi willakusqankuna chiqaq kasqanta. Juanqa ñawpaqta willakurqan, hinaspan Francia Revolucionqa chay willakusqata hunt’arqan; chaymanta kutimuspataq—willakusqa hinallataq chay willakusqapa historiapi hunt’akusqanpas—pachak tukukuyninpi kaq ruwaykunata riqsichin hinaspa tupachin, maypichus huk kutillan waklli estadopis waklli iglesiaywan hukllachasqa kashan. Mana allin chay tinkuymantaqa yawar unu hinaraq wañuchiy qatiqninpi hamun. Diospa qhapaq suyunpas hatun llaqtam kan.
And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.
Hinaspapiña espiritupi hatun, alto urquman, hinaspataq rikuchiwaraq hatun llaqtata, santa Jerusalén llaqtata, Diosmanta hanaq pachamanta uraykamuqta. Apocalipsis 21:10.
“The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.
“Qosanapaq hamuqnin, kaypi rikuchisqa, kasarakuy manaraq kaptinmi pasan. Kasarakuyqa Cristopa qhapaq suyunta chaskisqanta sut’inchan. Llaqtapuni Santo, Musuq Jerusalén, mayqinchus suyupa umalliqnin hinaspa rantinchasqan kasqa, sutichasqanmi ‘novia, Corderopa warmin’ nisqawan. Angelqa Juanta nirqan: ‘Kayman hamuy, qhawachisqayki novia, Corderopa warminta.’ ‘Espíritupi apawasqa karqani,’ nispa profeta nin, ‘hinaspan qhawachiwarqan chay hatun llaqtata, santo Jerusalenta, hanaq pachamanta Diosmanta uraykamusqanta.’ Apocalipsis 21:9, 10.” The Great Controversy, 426.
Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.
Nimrodpa hatarishqanqa rikuchisqa kachkan huk torretawan huk llaqtata hatarichisqanpi, chaymi kay pacha tukukuyninpi iglesiatawan estadotapas huñusqa kasqanta rikch’achin, imaraykuchus llapa profetakuna kay pacha tukukuyninmanta rimarqanku. Nimrodpa hatarishqanqa Luciferpa hatarishqanpa qatiqninmi karqa, paypa munayninqa Diospa iglesiantawan Diospa estadontawan kamachiyta hap’iy karqa.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
¡Imaynataq hanaq pacha-manta urmanki, Lucero, paqarinapa churin! ¡Imaynataq allpaman wituchisqa kanki, nacionkunata kallpannaqaq! Sonqoykipi nirqanki: Hanaq pachaman wicharisaq, Diospa qoyllorkunanpa hawanman tiyanayta oqarisaq; tantanakuy orqopi tiyasqayta churasaq, chincha lado-kunapi; puyukunapa alturankunamanta hawanman wicharisaq; Ancha Hananpaq hina kasaq. Isaías 14:12–14.
As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”
Imayna Isaiasqa Luciferpa pakasqa sunqu munayninkunata rikuchispa, “Ancha Hanaqninman hina” kayta munasqanta, sut’ita qhawachin Lucifer iskay sut’inchaypi hukmanta huk chairakunapi tiyayta maskhasqanta. Payqa munan “Diospa ch’askankunamanta hanaqman” paypa “tiyananta” “hatariychiyta”, hinallataq “tantanakuy orqopi, hanaq chiri lado-kunapi, tiyayta” munan.
The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.
Tronokqaqa ninqa reypa kamachikuyninpa unanchaqninmi — ichaqa estadopa kamachikuyninpaqpas — hinaspa “norteq ladonkunaqa” Diospa iglesianmi.
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Kórapa churinkunapaq taki, salmo. Hatunmi Señorqa, anchatataq alabakunapaqmi kachkan Diosninchikpa llaqtanpi, paypa santu urqunpi. Sumata churakusqa, tukuy kay pachapa kusikuynin, Sion orqom, norte lawkunapi, hatun Reypa llaqtan. Diosqa reqsiskasqanmi paypa palaciokunapi, pakaywas hina. Salmo 48:1–3.
Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.
Jerusalénqa “hatun Reypa llaqtan” nisqa kachkan, chaymi Diospa políticopi tiyananta rikuchin; hinaspataq Jerusalénqa “paypa santu orqon”, “nortepa laduyninkunapi” nisqa kachkan, chaymi Diospa religionpi tiyananta rikuchin. Qallariymantapacha Satanaspa hatarikuyninwan maqanakuyñinpas rikuchisqa kachkan, iskayninman kamachiyta munasqanpa contexto nisqapi: Diospa iglesianta hinallataq Diospa estadonta. Chaymanta qhipaman Satanasqa Nimrodpa hatarikuyninpi pusarqan; Caldeokunapaq hatarichisqan hallp'anpas rikuchisqa kachkan hina hallp'a maypichus Nimrodqa iskayninta ruwarqan: huk torreta hinallataq huk llaqtata—iglesiatawan estadotawan.
Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.
Chayrayku, Isaiaspa qharichasqan warmi hinaspa Juampa hatun qharichasqan warmi kay pachapa reykunawan huqllakuy huchata ruwaptinku, willakuyqa señalakunmi qanchis chunka watakuna proféticokuna tukukuyninpi Roma Católicapa iglesianwan kay pachapa reykunawan mana santo kaq huqllakuy kasqanta.
Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:
Isaiaspa profecía nisqanpi, iskay chunka kimsañiqin kapitulupe, qellqaq warmi Tiroq huchachikuyninmanta taripayta willan; hinaspataq Juanpas chay kikin taripayta puka puka llimp’iyuq warmiwan unanchaspa willan, paymi “Hatun Babilonia” nisqa riqsichisqa kachkan. Chay kikin taripaymanta, chay kikin qellqaq warmimanta, huk kimsakaq testigopas kayhinam kachkan:
“The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.
Warmi (Babilonia) Apocalipsis 17pi nisqapi kayhinam willakusun: “Púrpura p’achawan, puka q’umir p’achawan p’achallisqa, quriwan, ancha chanin rumikunawan, perlaswan sumaqchasqa; makinpi quri k’aspiqhinata hap’ispa, chaypi millay mana allin ruwaykunawan, qhelli kaywan hunt’asqa: … urkun patanpitaq sutin qelqasqa karqa: Pakasqa, Hatun Babilonia, waqllikuy warmikunaq maman.” Profetataq nin: “Chay warmita rikurqani santokunaq yawarninwan, Jesuspa testigo wañuqkunaq yawarninwan machasqa kachkaqta.” Babiloniataq aswanpas nisqa kachkan: “chay hatun llaqta, kay pachapi reykunata kamachiq.” Apocalipsis 17:4–6, 18. Chay atiyniyoq, achka pachak watakuna cristianokunaq monarcankunata mana kuyapayuq kamachiyninwan munayninpi charirqan, chayqa Roma llaqtam. El Gran Conflicto, 382.
Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.
Tiroqa Romano Católico iglesiam kashan “qhipa p’unchaykunapi” kachkan. Chay pachapi papakuna lluqsinqa, uraykachaq takiyninkunata takispa kay pachapi reykunaman; chay hinam reykunata pusanqa wañuchiq huchapi urmayman, mayqenchus profético simipi iglesiapaqwan estadopa t’inkisqan nisqa kachkan.
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. Isaiah 23:15.
Chay p’unchaypiqa Tiro llaqtam qhispisqa hina q’onqapusqa kanqa qanchis chunka watakuna, huk reyniyoq p’unchayninkuna hina: chay qanchis chunka watakuna tukukuptintaq Tiroqa waynusi warmi hina takinqa. Isaías 23:15.
A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.
Sapaq qhapaqmi huk qhapaq suyu kasqa Bibliapi willakusqa profeciapi, chayrayku Tiroqa qonqapusqa kanqa chay pachapi, maypachachus huk profético qhapaq suyu qanchis chunka watakunata kamachinqa.
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 qonqakusanqa, huk reypa p’unchayninkunaman hina. Qanchis chunka watakuna tukukuptinqa, Tiroqa huk warmi waynanakuq hina takinqa. Arpata hap’iy, llaqtata muyuriy, qan qonqasqa waynanakuq warmi; sumaq takiyniykita waqachiy, achka takikunata takiy, yuyarisqa kanaykipaq. Chaymanta qanchis chunka watakuna tukukuptinqa, Señorqa Tirota watukuyninqa, payqa kutimuspa rantisqanman chayanqa, kay pachapa rikranpi llapa kay pachaq qhapaq suyuqkunaqwan waynanakuyta ruwanqa. Isaías 23:15–17.
During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”
Huk qanchis chunka profétik watakunata kamachiq huk qhapaq suyupa p’unchayninkunapi, Iglesia Católica Romana qonqasqa kanqa. Qanchis chunka watakuna tukukuptin, poder papalqa “misk’i takiyta ruanqa, achka takikunata takinqa.” Profecía nisqapiqa, huk “takiy”qa “experiencia”ta reqsichin.
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.
“Tronop ñawpaqninpi kaq cristal qochapi, ninawan chhapusqa hina vidrio qochapi, —Diospa kikin k’anchayninwan ancha lliphipispa,— huñusqas kanku chay ayllu, ‘bestiapata atipaqkuna, hinallataq imagen-ninta, señal-ninta, sutin yupaynintawan atipaqkuna.’ Sion urqupi Corderowan kuska, ‘Diospa arpankunata hap’ispa,’ sayashanku chay pachak tawa chunka tawa waranqa runakuna, runakunamanta rantisqa kaqkuna; hinaspa uyarikun, achka yakukunapa t’uqyaynin hina, hatun illapapa t’uqyaynin hina, ‘arpata waqachiqkunapa kunkanta, arpankunawan waqachispa.’ Hinaspa takinku ‘musuq taki’ tronopa ñawpaqninpi, huk taki, mana pipas yachayta atinchu, manam chay pachak tawa chunka tawa waranqa runakunalla yachanku. Chayqa Moisespa hinallataq Corderopa takinmi — qespichikuy taki. Mana pipas, chay pachak tawa chunka tawa waranqa runakunamanta huklaw, chay takita yachayta atinchu; imaraykuchus chayqa paykunapa kawsasqan experiencianpa takinmi — huk experiencia, mana mayqin huñuypas hayk’aqpas charqanchu. ‘Kaykunaqa Corderota qatipaqkuna maymanpas risqanman hina.’ Kaykuna, kay pachamanta, kawsak runakunamanta oqarisqa kaspa, yupasqakunku ‘Diospaq hinallataq Corderopaq ñawpaq rurunkuna’ hina. Apocalipsis 15:2, 3; 14:1-5. ‘Kaykunaqa hatun ñak’ariymanta lloqsimuqkuna;’ paykunaqa pasarkunku chay sasachakuy pacha, mana mayqan suyupas kasqanmantapacha mana hayk’aq rikusqa hina; Jacobpa sasachakuynin pachapa llaquyninta muchurqanku; Diospa taripayninkuna tukupaypaq jich’asqa kaqtin, mana mañakuqniyuq kaspa sayarqanku. Ichaqa qespichisqas kanku, imaraykuchus paykunaqa ‘p’achankunata mayllarqanku, Corderopa yawarninwan yuraqyachirqanku.’ ‘Siminkupi mana llulla rimaypas tarisqachu: imaraykuchus Diospa ñawpaqninpi mana huchayuqmi kanku.’ ‘Chayrayku Diospa trononpa ñawpaqninpi kanku, templonpi tuta p’unchaw servinku: tronopi tiyaykuqqa paykunawan kuska tiyasqa kanqa.’ Paykunaqa rikurqanku kay pacha yarqaywan onqoywan tukusqa kaqta, intitaq atiy charispa runakunata ancha ruphaywan ruphachiqta, paykunataq kikinkupas muchuyta, yarqayta, yakunayta muchurqanku. Ichaqa ‘manam yapamanta yarqankaqchu, nitaq yapamanta yakunayankaqchu; nitaq inti paykunaman chayanqachu, nitaq ima ruphaypas. Tronopa chawpinpi kaq Corderom paykunata michinqa, hinaspa pusanqa kawsay unu pukyukunaman: Diosñataq ñawinkumanta llapan waqayninkuta pichanqa.’ Apocalipsis 7:14-17.” The Great Controversy, 648.
“‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.
“‘Paypa Templonpin llapallanmi rimanku Hatun kayninmanta’ (Salmo 29:9), hinaspa salvasqa runakuna takiyninku—paykunapa kawsaypi imata rikukuqtiq takiyninku—Diospa hatun kayninta willakuyta ruwanka: ‘Hatunmi, almiraypaqmi Rurasqaykikuna, Apu Dios llapan atiyuq; chaninmi, chiqapmi Ñanniykikuna, wiñay pacha Rey. ¿Pitaq mana manchakusunki, Apu, sutiykita hatunchaykuspa? Qam sapallaykinmi ch’uya kanki.’ Apocalipsis 15:3, 4, R.V.” Education, 308.
At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.
Qanchis chunka willakuy watakuna tukukuyninpi papakuna kamachiyqa “miski takiyninta rurankaq, askha takikunata takinkaq,” payqa “yuyarichisqa kananpaq.” Chay qanchis chunka willakuy watakuna kamachiq suyu tukukuyninpi Roma Katuliku Iglesiaqa kay pachata yuyarichinqa ñawpaq historianninpim pasaq kawsayninmanta. Chay historiapim payqa kamachirqan allin kawsaymanta kamachiq atiyniyuq hina, paywan Europapi reykunakuwan kasqanku t’inkisqa ukhupi. Chay historiata chiqap simipi sut’ita riqsichisqachu Tutayaq Pacha hina, hinaspataq llapa tutayay ima hinaña chay historiaman tinkuq, maypichus Papakuna kamachiyqa Europapi reykunata kamachirqan, tukuy chay tutayayqa atribuisqa kayta atin chay sapinpi kaq ruwayman, mayqan ruwaymi qhipaman hamuq llapa tutayayta paqarichirqan. Chay ruwayqa karqan iglesiapaqwan estadopaqwan huñunakuy, Europapi reykunapaqwan Katuliku Iglesiapaqwan huñunakuy. Bibliaq qasarakuyinpi qhariqa warmipa hawanpi kamachinanmi, ichaqa chay historiapi ruwasqa qhenchakuqqa tikrasqa karqan, mana chiqap ordenman hina qhariwan warmiwan t’inkisqa kasqankupa.
At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.
Qanchis chunka watakuna tukukuyninpi hatun sasachakuy kanqa, chaypim Bibliaq willakuy qillqapi sut’inchasqa qhapaq suyu, Papado profetap hina qunqakusqa pacha unaypi pacha mamata kamachiq, tukukuyman chayanqa. Chay qhapaq suyupa urmakuyninmanta paqarisqa llapa pachapi sasachakuymi kicharin punkuta Iglesia Católica-man qallarinanpaq kay pachata willayta: chay qhapaq suyupa urmakuyninmanta paqarisqa sasachakuq pacha muyuykunata allinpas chimpaypaq, kay pacha tukuy Romanokunaq Iglesia Católica-pa moral kamachiy autoridadninman kasukunman, imaynatachus Tutayaq Pachaq historiankunapi rikuchisqa kasqan hina.
When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?
Reinokuna tukukuptinpas papadokunapas ñawpaq kawsayninpa takinta takin, chay kawsayta historiador-kuna tutayay hina sutichanku; chay hinaqa, imaynataq chay tutaya historiankari papadokupa kay pachapiq reykunawan rak’inanpaq huk willakuy kananman, paywan qhellichakuyta ruwanankupaq ichaqa chaywan convencesqa kananpaq? Hatun krisispiqa, imaraykutaq ñawpa pacha-kunapi kawsasqan, (paypa takin) profeticamente qonqasqa kashaqtin ñawpa kawsaynin, kay pachapiq reykunapa yuyayninta allinchanman chay tutaya kawsayta hatun krisisninkupaq allichay hina chaskinankupaq?
“A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.
Achka runakuna, Roma yachachiyta mana allinpaq qhawaspaqa, paypa atiyninmanta hinaspa kallpanmanta pisillata manchakunku. Achkaqmi ninku, Chawpi Pacha watakunapi yuyayniyuq hinaspa allin kawsaymanta tutayay kasqanmi paypa yachachikuyninkunata, supayman iñiykunata, hinaspa ñak’arichiyta mast’arichirqan; chaymantataq kunan pacha aswan hatun yachay, yachaypa llapaman ch’iqiykachasqa kasqan, hinaspa religionpi aswan qhuyapayakuq kay, mana muchuyuq kayta hinaspa sinchi kamachiyta kutichimunanta hark’an, nispa. Kay kikin imayna kasqakuna kay yachaysapa pachapi kananpaq kasqanmanta yuyayllapas asikuywan qhawasqa kachkan. Cheqanmi hatun k’anchay, yuyayniyuq, allin kawsayniyuq, hinaspa religionniyuq, kay mirayman k’anchamuchkan. Diospa Santu Siminpa kichasqa p’anqakunamanta hanaq pachamanta k’anchayqa kay pachaman qichwarqon. Ichaqa yuyarina kananmi: astawan achka k’anchay qusqa kaptin, chayta waqlichiqkuna hinaspa mana chaskiqkunapa tutayayninpas astawan hatunmi.
“A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.
Bibliata mañakuywan hinaspa allinta yachayqa protestantekunaman papakuna kamachiypa cheqaq kayninta rikuchinman karqan, hinaspa chayta millaych’akunankupaq, karunchakunankupaq ima. Ichaqa achkakunaqa kikinkupaq yachaysapa kasqankupi anchata yuyaykukuspa, manam Diosta llamp’u sonqowan mask’anankupaq necesidadta sientenchu, cheqaqman pusasqa kanankupaq. K’ancharisqa kasqankumanta hatunchakuspapas, Paypa Qelqankunatapas Diospa atiynintapas mana reqsinkuchu. Concienciankuta thakichinankupaq imallatapas kapunan; chayraykun aswan mana espiritualmente kasqanta, aswan p’enqayman urmachiqta mask’anku. Munasqankuqa Diosmanta qonqayta yachachiq huk ñanmi, ichaqa Diosta yuyarina ñan hina rikurispa pasananpaq. Papakuna kamachiyqa llapa chaykunapa munasqankuman allin hinam tupaq. Ishkay runa ayllukunapaq wakichisqam kachkan, casi llapa pachata uqllarispa—kikinkupa allin ruwayninkuwan salvasqa kayta munakuna, hinaspa huchankupi salvasqa kayta munakuna. Kaypin atiyninpa pakasqa yachaynin kachkan.
“A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.
“Yuyaypi hatun tutayay p’unchawqa papapa allin atipayninpaq hina rikuchisqa kashan. Qhipamanraqmi rikuchisqa kanqa, yuyaypi hatun k’anchay p’unchawpas chay hinallataq allin kasqanta paypa atipayninpaq. Ñawpaq pacha-kunapi, runakuna Diospa siminmanta mana kanchuqkuna, cheqaq kaqta mana yachaqkuna kaspa, ñawinkuta watasqa hina karqan, waranqa runakunataq trampaman urmachisqa karqan, chakinkupaq mast’asqa llikata mana rikuspanku. Kay miraypi achkha runakuna kan, paykunaq ñawinkunaqa runapa hamut’ayninkunapa lliphlliy k’anchayninwan pantachisqa tukunku, ‘ciencia sutichasqa ichaqa mana cheqaq kaqwan’; paykunaqa llikata mana reqsinku, hinaspa ñawinku watasqa hina, mana sasachakuspa chayman purinku. Diosqa munarqan runapa yuyay atiyninkuna Ruraqninmanta qosqa qhapaq regalo hina hap’isqa kananpaq, hinaspa cheqaq kayta, ch’uyanchayta servinankupaq llamk’achisqa kananpaq; ichaqa hatunchakuywan munaychasqa atiyniyoq kaywan wiñachisqa kaptin, runakunaq kikinkupa yachachisqankuta Diospa siminmanta aswan hanaqman churaptinku, chayqa yuyayniyoq kayqa mana yachaymanta aswan hatun mana allinta rurayta atin. Chay hinaqa, kunan p’unchawpa llulla ciencian, Bibliapi iñiyman urmachiq kaq, papapa chaskisqa kananpaq ñanta wakichiypi, sumaq rikch’ayninkunayoq kasqanta, chay yachayta pakayqa Imataq Tuta Pacha-kunapi paypa hatuncharisqa kayninpaq ñanta kicharisqanman hina, hinallataq allin atipaq kasqanta rikuchinqa.” The Great Controversy, 572.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
Católicokuna Romamanta reqsisqankum, samana p’unchaypa tikrayninqa paykuna Iglesian rayku rurasqa kasqanta, chay tikraytataq hap’inku Iglesiapa aswan hanaq kamachiq atiyninpaq pruebatana hina. Ninkum, semanapa ñawpaq p’unchayninta samana p’unchay hina waqaychaspa, Protestantekunaqa reqsichkanku paypa atiynta Diospaq imakunapi kamachikuyta churaypaq. Iglesiapas Romamantaqa mana saqesqachu mana pantay atiy kasqanmanta mañakusqanta; hinallataq, pacha runakuna hinaspa Iglesiakuna protestantekuna chay paypa rurasqan llulla samana p’unchayta chaskiptinku, Jehovápa samana p’unchayninta qhesachaspataq, cheqaqta paypa chay mañakusqanta reqsichkanku. Kay tikraypaq kamachiyta citarayta atinkumanmi, ichaqa yuyayninkupa pantasqayninqa sasachu rikusqa kanman. Papistaqa sumaq yuyayniyuqmi Protestantekuna kikinkuta engañachkasqankuta rikunapaq, kay imapa cheqaq kasqanmantataq munasqankumanta ñawinkuta wisq’aykusqankuta. Inti p’unchaypa churaynin aswan allin qhawarisqa kaptin, payqa kusikunmi, tukuyninpi Protestante pacha llapanta Roma unanchan uraman apamunanta cheqaqta yuyarispa.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Samana punchawpa tikrasqanmantaqa Romana iglesiapa kamachikuyninpa señalanmi utaq unanchanmi. Pikunachus tawa kaq kamachiypa mañakusqanta entiendispa, cheqaq Samana punchawpa rantinpi llulla Samana punchawta waqaychanata akllanku, chaywanmi yupaychayta qukunku chay atiyniyuq kamachiqman, payllam chayta kamachin. Uywaqa unanchanqa papal Samana punchawmi, kay pachapi runakuna Diospa churakusqan punchawpa rantinpi chaskisqan.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Ichaqa, profecíapi sutichasqa animalpa señalninta chaskinapaq tiempanqa manaraqmi chayamunichu. Pruebapa tiempunqa manaraqmi chayamunichu. Sapa iglesiapiqa cheqaq cristianokuna kanmi, Romanokuna Católicokuna huñunakuynintapas mana saqespachu. Mana pipas huchachasqachu kanqa, achkyata chaskispa, tawa kaq kamachikuyta hunt’anankupaq obligaciónninta rikunankukama. Ichaha llulla sábadota kallpachaspa kamachikuy lluqsimuptin, hinaspa kinsa kaq angelpa sinchi qapariynin runakunata animalta hinallataq imagenninta yupaychaymanta waqyaykuptin, chayqa llulla kaqwan cheqaq kaqwan sut’ita rakisqa kanqa. Chaymantaqa, mayqenkunachus huchallikuspa kachkanraq, paykunaqa animalpa señalninta urqunkupi utaq makinkupi chaskinqaku.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Utqay puriywan kay pacha-man qayllaykuchkanchik. Protestante iglesiakuna llapaq secular atiyninwan huñunakuspa huk llulla religiónta sayachinankupaq, mayqenpa contra paykunaq ñawpaq tayta-mamankuna aswan sinchi qatiykachayta muchurqanku, chaypim papal sábadoqa iglesiawan estadopis huñusqa kamachikuyninwan kallpachasqa kasqa. Kananqa huk naciónpa apostasianta kanqa, chaymi tukupaqlla naciónpa thuñiyninpi tukukunqa.” Bible Training School, February 2, 1913.
We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.
Kunanqa pichqa unanchakunamantaña llank’arirqanchik, kay kapitulu kikinta hunt’aspa rimarinanchikpaq manaraq tukuyta qallarichkaspanchik. Llaqtam huk qhapaq suyu kan Bibliapi willakuq qhelqapi, hinaspa Isaías iskay chunka kimsayuqpi iskay qhapaq suyukuna kachkan, may sumaqta tupasqa kashaspapas, sut’ita t’aqasqa. Ñawpaqninqa “coronayoq llaqta” nisqami, hukninñataq “qhatuna llaqta” nisqami. Qhipa p’unchaykunapi, dragón, bestia, hinaspa llulla willakuqmanta kimsa kuti huñusqa hukllaypi kamachiq atiyniyuqqa papadomi. Chaymi coronata charin qhapaq suyuqa.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Qhipa qhipa sasachakuyman qayllaykuspaqa, ancha allinmi Señorpa ruranankuna ukhupi tupay sapaq armoníawan hukllachasqa kay kanan. Kay pachaqa wayra parawan, maqanakuywan, ch’iqanakuywan hunt’asqañam kachkan. Ichaqa huk umallapa uranpi—papal atiypa uranpi—runakunaqa hukllawasqaña kanqaku Diosman sayarinankupaq, Paypa testigokunapa runanpi. Kay hukllayqa hatun apostatamanta sinch’ichisqa kachkan. Payqa riki, cheqaq kaywan maqanakunankupaq yanapakuqkunata hukllachiyta maskhaspa, chay cheqaq kaypa amachaqninkunatataq t’aqayta, ch’iqichiyta rurallanqa. Envidia, mana allin yuyaykuna, mana allin rimaykuna, paymanta kallpachasqa kanku, mana tupay atinakuyta, ch’iqanakuytapas paqarichinankupaq.” Testimonies, volume 7, 182.
The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”
Coronayuq reinoqa Tiromi, chayqa nin “rumi.” Kay capítulopi Tiroqa papado-ta representan, paymi Cristo-ta qatiq rikch’akuyninwan llullaqta ruwan; imaraykuchus papadoqa anticristo-m. “Anti” simi, anticristo nisqapi, nin “rantispi.” Papadoqa tukuy patapi Cristo-ta qatiq rikch’akuyninwan llullaqta ruwayta maskan, hinaspa Tiro sutiqa rumi nin, imaraykuchus papadoqa “Wiñay Pacha Rumi” nisqapa llullaq qatiq rikch’akuyninmi.
Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.
¿Pitaq Tiro llaqta contra kay yuyayta churarqa, coronasqa llaqta contra, maypichus rantikuqninkuna princeskuna kanku, qhatuqkunaqa kay pachapi yupaychasqa runakuna kanku? Tukuy atiyniyuq Señormi chayta munarqa, tukuy gloriapa hatunchakuyninta p’enqachinampaq, hinaspa kay pachapi tukuy yupaychasqa runakunata pisipaq qhawachinampaq. Mayuy hina hallp’aykita chimpay, Tarshishpa ususín; manañam kallpa kanchuña. Paymi makinta lamar qhawanman mast’arirqan, reinokunatataq chukchuchirqan: Señormi qhatuq llaqta contra kamachiyta qorqa, sinchi pukarakunanta thuñichinampaq. Isaías 23:8–11.
We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.
Achka testigokunapiwan rikuchisunchik “reino-kunapa chukchichisqanqa” Diospa ruraynin kasqanta, Islam nisqawan. Islamqa chay atiyniyuqmi nacion-kunata phiñachin chaymanta nacion-kunata chukchichinapaq llamk’achisqa. Kay pachapi reqsisunchik Señorqa kamachisqanta “kay pachapi llapa yupaychasqa runakunata” p’enqayman urmachinanta; paykunam “rantikuqkuna” hinaspa “negociantekuna,” paykunapa “sinchi pakakuna” thuñichisqa kananpaq. Chay llaqta mercantil hinaspa coronayuq llaqtaqa “hanaq pacha mana kusisqanta piñarichirqan,” hinaspa Señorqa yuyaychakun paykunapa “sinchi pakakunata” thuñichiyta; chayqa qollqeyuq kausayta rikuchin. Qollqeyuq kausaypa urmananqa Estados Unidospi domingo ley manaraq chayamushaqtinmi pasan, imaraykuchus domingo ley manaraq kaptin Estados Unidospa llaqtamasinkuna mañakuchkanku kutichisqa kayta “Diospa munakuyninman hinaspa pacha kaypi allin qhapaq kayman.” Paykunapa rimayninqa kaymi: Diospa taripakuyninkunaqa mana tukukunqachu domingo “ancha sinchita hunt’achisqa” kanankama. Achka Biblia testigokuna huk sonqolla ninchik kay pachapi hatun ancha urmaypa qayllanpi kasqanchikta. Chay urmayqa domingo ley manaraq kaptinmi pasan, hinallataq 1837 watapi urmay pasasqanmanta, octubre 22, 1844 manaraq chayamuptin.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Hinaspanmi hatun llullachiq runakunata yuyachinqa Diosta serviqkuna kay mana allinkunata apamushankuta. Hanaq Pacha mana kusisqanman chayachiq kastaqa llapa ñak’ariyninkuta churankaq Diosta kamachisqankunata kasukuynin huchallikuykunapaq sapa kuti qhawachikuq k’aminaman hina kaqkunaman. Nisqa kanqa runakuna Diosta phiñachishankuta domingo samana p’unchayta p’akispa; kay huchaqa sasachakuykunata apamushasqanta, chaykunata mana tukuchinqachu domingo p’unchay waqaychasqa kasqan sinchi kamachisqa kanankama; hinaspa tawa kaq kamachikuyq mañakuyninta rikuchiqkuna, chayna kaspa domingo p’unchaypaq manchakuyta urmachiqkuna, llaqtata turbaqkuna kasqankuta, hark’ashankuta Diospa allin khuyakuyninman kutiriyta hinallataq kay pachapi allin kawsayman chayanankuta. Chayhinam ñawpaq p’unchawkunapi Diospa kamachinman apasqa tumpasqa nisqaqa yapamanta rimarisqa kanqa, kikillan allin sayachisqa razoneswan: ‘Hinaqtinmi pasaq kaptin, Acab Elías-ta rikuspa, Acab payta nirqan: ¿Qanachu Israelta turbaq? Paytaq kutichirqan: Manam ñuqa Israelta turbani chu; aswanqa qanmi, taytaykipa wasinwan kuska, Señorpa kamachisqankunata saqesqaykichikrayku, hinaspa Baalkunata qatipusqaykirayku.’ 1 Reyes 18:17, 18. Llulla tumpasqakunawan runakunapa phiñakuynin hatarichisqa kaptin, paykuna Diospa kachamusqankunawanqa purinqaku ancha rikch’akuq ñanpi, imayna sutinmanta urmasqa Israel Elíaswan purirqan hinata.” El Gran Conflicto, 590.
Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.
Eliasqa Baalpa profetankunatawan sacha-mallkipa sacerdotekunatapas Carmelo Orqopi sinchita sayachisqanqa domingopa kamachiyntam rikuchin. Iglesiapaq willakuyninqa karqan: “kay p’unchaypi mayqenta serviq kasqaykita akllay.” Kay historiata domingopa kamachiypi yapamanta rurashaqtinku tapukuyninqa kaymi: “mayqin p’unchaytataq akllanki, arí, akllasqayki p’unchaymi mayqenta serviq kasqaykita rikuchin.” Carmelo Orqomanta ñawpaqta kinsa watayoq kuska soqta killayoq ancha ch’aki para mana kaq tiempo karqan. Domingopa kamachiy manta ñawpaqtaqa achka domingopa kamachiykuna kan, ichaqa manaraqmi “sinchi hinata hunt’achisqa” kanku. Domingopa kamachiwan tupaq principioqa kaymi: llaqtapa apostasianninqa llaqtapa tukukuyninwan qatiqmi. Chaypaq ejemplonqa Constantinoqa wata 321pi domingopa kamachita churarqan, chaymanta mana unayllachu Apocalipsis pusaq ñiqi kapituloq tawa ñawpaq trompetankuna qallariqerqan Occidente Romata wata 476kama tukukuyninman apanankupaq. Constantinopa historianninqa ancha importante, imaraykuchus chaypiqa domingo p’unchayta mast’arispa hatarichiy progresivo karqan, chayllataq qanchis kaq p’unchay samana p’unchayta progresivota mich’achiywan kuska purirqan. Chay progresivo historiaqa tukukuyninman chayarqan llaqta runakuna domingo p’unchayta waqaychanankupaq kallpachasqa kaspanku, utaq samana p’unchayta waqaychasqankurayku ñak’arichisqa kanankupaq. Chayllataqmi Estados Unidos llaqtapi wiñarispa hamuq domingo kamachiykunapa tukukuyninpas. Domingo yupaychayta hunt’achiywan tupaq huk principioqa kaymi: “llaqtapa apostasianninqa llaqtapa tukukuyninwan qatiqmi.” Kay principioqa ninmi wiñarispa sinch’ariq domingo kamachiykunata hunt’achiyqa, Diospa taripayninkunatapas wiñarispa yapaykachin, manaraq Apocalipsis chunka kinsa ñiqi, chunka hukniyoq versiculopi kashan chay chiqap domingo kamachi hamuqtin. Sapa huk kamachiy churayqa tupaq kaq tukukuyninta apamunqa. Llaqtapi tiyaqkuna samana p’unchay waqaychaqkunata huchachanku chay taripaykunata apamusqankurayku, ichaqa chiqaqpiqa chaykunaqa domingo kamachiykunata wiñarispa sinch’achisqanraykum hamun. Hatun Ch’aqwaymanta huk pasajeta yaykuchirqayku, chaytaqa “Domingo Progresión” nispa suticharqani. Yapamanta huk kutita ñawiriyta yuyaychaykiman. Chayqa “Profeciapa Espíritu” sutiyoq categoría ukhupi kashan.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Diosqa qhepa p’unchaykunapi imachus ruwakunan kashan chayta qhawachirqan, paypa llaqtan wakichisqa kananpaq, hark’akuywan phiñakuywan wayra sinchi chayamunman chayman sayarinanpaq. Ñawpaqmantapuni willasqa karqanku paykuna ñawpaqninpi kaq ruwaykunamanta; mana chayraykuchu thak kaypi suyayllapi tiyaykuchwan hamuq para-wayra suyt’aspa, sonqonkuta kusichispa: Señormi paypa cheqaq kasqankunata sasachakuy p’unchaypi pakallinqa nispa. Ñuqanchikqa Señorninchikta suyaq runakuna hina kanan tiyan, ichaqa mana qella suyayllapi, aswanpas tukuy sonqowan ruwaspa, mana kuyukuq iñiyniyuq. Kunanqa mana pacha kanchu yuyayninchikta pisilla importancha kaqkunawan hunt’achinanchikpaq. Runakuna puñusqankama, Satanásqa kallpawanmi imakunatapas churan, Señormanta llaqtan ama khuyapayakusqa nitaq cheq kayta tariychu kananpaq. Domingo p’unchaymanta kuyuyqa kunanqa tutayaypi purishanña. Umalliqkunaqa cheq asuntoyta pakasqankum, chay kuyuywan huñunakukuq askha runakunapas mana kikinkuchu rikunku maymanchá ukhu mayu apashan chayta. Rimasqankunam llamp’u, hinaspa rikch’arisqanman hina cristianokunaq, ichaqa rimariyta qallarispaqa dragónpa espiritunta sut’inchanka. Amenazakusqa peligrota hark’ananchikpaq atisqanchikta llapanta ruwananchikmi ruwayninchik. Runakunapa ñawpaqninpi allin rikch’aypi churakuspa mana munakuy yuyayta chinkachiyta kallpachakunanchik tiyan. Chay hinaqa paykunaman chiqap tapukuyta apamunanchik tiyan, chaywan sonqo yuyaypa libertadninta mich’aq kamachikuykunaman aswan atiyniyuq hark’akuyta churakuspa. Qellqasqa Simita mask’ananchik tiyan hinaspa iñiyninchikmanta imarayku chayna kasqanta niyta atiq kanan tiyan. Profetaqa nin: ‘Mana allinkunaqa mana allinta ruwankaraqmi: hinaspa mana allinkunamanta manam mayqenpas entiendenqachu; yachaqkunaqa entiendenqaku.’ Testimonies, volumen 5, 452.”
It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.
Sasam kashanmi Inti p’unchay kamachiyta rijsiyqa, imaraykuchus “tutayaypi” ñanta rishan, hinallataq papaq kamachikuyninqa “pakasqa mana yachasqa hina” “kallpankunata kallpachashan kikillan munasqanman chayananpaq.” Cheqaqmi, tutayaypi Inti p’unchay kamachiyta pasanankupaq rurasqankuqa pachak tawa chunka tawa waranqa runakunapa pruebanankupi chawpi asuntun kasqanta. “Mana mayqen millay runapas entiendenqachu” nisqaman hina Danielpa, Sister Whitepa nisqanman hinallataq. Danielpi “millay runakuna” nisqankunaqa Mateo-q “mana yuyayniyuq sipaskuna” nisqankunam, paykunataq Sister White Laodicea runakuna kasqankuta riqsichin. Yachaqkunaqa kunan pachaspi pasashaq imakunata entiendenqaku, aswanpas ñuqanchik muyuriq historiapa Diospa siminta qichuyta rikuchiptinpas. ¿Diospa simintachu creeniku, icha muyuriqninchikpi pasashaq imakunatachu? Ichaqa ñawpaqmantapuni willasqa karqan tukukuynin Noé paq p’unchayninkuna hina kananta.
“The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.
Kay pachapi, waqlliywan hunt’a, Diosta mana yupaychaq kusikuywan hunt’a, puñusqa kachkan, aycha munaypi allinchasqa hina puñusqa. Runakuna Señorpa hamuyninta karuman churanku. Willakuqkunapa yuyachisqankunamanta asinku. Hatunchakuq rimayta rimanku: “Llapa imakuna qallariymanta hina kachkanraqmi.” “Qaya p’unchaw kay p’unchaw hina kanqa, aswan achka qhapaqyaspapas.” 2 Pedro 3:4; Isaías 56:12. Kusikuy munayman aswan ukhuman yaykusun. Ichaqa Cristom nin: “Qhawariy, suwa hina hamuni.” Apocalipsis 16:15. Pacha kay pachapi qhawaq runakuna p’enqaychaspa tapukushanku: “Maypitaq Hamuyninpa prometesqan kachkan?” nispa, chaypachallataq señalkuna hunt’akuchkan. “Thak kay, allin kay” nispa qapariqtinkum, qonqayllam chinkachiy hamun. P’enqachaq, cheqaq kayta mana chaskiq, atreviyoq tukusqaña kaptin; qolqeta mirachiq imaymana llamk’ayninkunapa sapa p’unchaw ruraynin kamachisqa suyupi purichisqa kaptin mana principio nisqaman qhawarispa; yachaq wayna tukuy imakunamanta yachayta munaspa Bibliamantan ichaqa mana, Cristom suwa hina hamun.
“Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.
“Llapallan kay pachapi kaqkuna ch’aqwaypi kachkan. Pacha tiempospa señalkunaqa mancharinapaqmi. Hamuq ruwaykunaqa llanthunkuta ñawpaqtaña wikch’uykunku. Diospa Espíritu-ninmi allp’amanta anchurikushaq, chaymantaqmi llaqikuna qati-qatin hamun lamarpi hinallataq hallp’api. Kanchu wayrakuna sinchi ch’aqwaywan, pachakuykuna, ninakuna, unu lloqsimuykuna, wañuchiykuna tukuy rikch’ayninpi. Pitaq ñawpaq pacha imata ruwananta leeyiyta atinman? Maypitaq seguridad kachkan? Mana imapipas atiyqa kanchu runapaq utaq kay pachapaq kaqkunapi. Utqayllam runakuna akllasqanku estandarte uraman churakuykuchkan. Mana samaspa suyakuchkan hinaspa qhawachkanku pusasqankupa kuyuriyninkunata. Wakinkunaqa suyakuchkan, qhawachkan, llamk’achkanpas Señorninchikpa rikhurimuyninta. Huk clase runakunaqa huk ñawpaq hatun apostatapa kamachikuynin uramanmi siq’ichkanku. Pisillam sonqowan almanwan iñinku ñawpaqta ayqenapaq ukhu pachaq kasqanta hinaspa atipanakunapaq hanaq pacha kasqanta.”
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.
“Llakikuyqa pisiy-pisiyllam ñuqanchikman hamushan. Intiqa hanaq pachapi k’anchan, sapa p’unchay ruwasqan muyuriyninta purichispa, hanaq pachakunapas Diosta yupaychanku hatun kayninta willakuspa. Runakunaqa manaraq saqespa mikhunku, upyanku, tarpunku, wasichakunku, casarakunku, warmita qosqanku. Qhatuqkunaqa manaraq saqespa rantinku hinaspa munachinku. Runakunaqa hukninwan huknin tinkunakuspa tanqanakunku, aswan hanaq tiyana mask’aspa. Kusikuyta munasqakunaqa manaraq saqespa teatrokunaman, caballo phawachiykunaman, pukllay wasikunaman ñit’isqa hamunku. Aswan hatun kusikuymi llapanpi kallpan; ichaqa gracia pacha tukukuynin horanqa utqayman wichq’akushanña, sapankamapa kaqninpas wiñaypaq kamachisqa kananpaqña kashan. Satanásqa rikunmi p’unchaynin pisillaña kasqanta. Llapa yanapakuqninkunatan llamk’achirqan runakuna pantachisqa, uma chinkachisqa, ocupasqa, hinaspa musphachisqa kananpaq, gracia pacha tukukuyninkama, khuyapayakuy punkupas wiñaypaq wichq’asqa kananpaq.”
“Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.
Siglokunawanmi p’unchaykuna pasasqan qhipamanmi ñoqanchisman chayamun Señorninchispa Olivos Orqomanta willakuynin rimaykuna: “Qankunamanta allinta qhawakuychis, ama hayk’aqpas sonqoykichis huntasqa kananpaq mikhuyta mana kamachikuywan, machasqa kaywan, kay kawsaypa llakikuyninkunawan, chay p’unchaypas mana yuyasqaykichispi qankunaman chayamunanpaq.” “Chayrayku rikch’arisqa qhawaychis, sapa kuti mañakuychis, llapa chay hamuqkuna imakunamanta qispinaykichispaq hinallataq Runapa Churinpa ñawpaqenpi sayanaykichispaq allinchasqa yupasqa kanaykichispaq.” Desire of Ages, 635, 636.
In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.
Isaías qhelqepi iskay chunka kinsayuqpi, Zidonqa Estados Unidosmi, Tiroqa papadumi. Tirowan Zidónwanqa ñawpaq pacha Fenicia llaqtakuna kawsasqa, huk pacha kaqkuna karqan, Mediterráneo lamar qochapa patanpi churakusqa. Paykunaqa lamar ñanpi rantikuywan, qhapaq kaywan, ñawpaq pachapi atiywanpas reqsichisqa karqan. Chay pasajepi, Zidónpa “rantikuqkuna” Tarshista yapamanta hunt’achirqan. Zidónpa rantikuqkunaqa “Sihorpa muhuyninta” apachirqan, chayqa “mayuypa pallayninmi,” hinallataq “mayuymanta” rurunmi, chaymi “paypa chanin qullqin” kan, payqa “llapa nacionkunapa qhatuynin” kasqanrayku. Llapa profetakunam kay pachapa tukukuyninmanta rimanku, chay hinaqa, kay pachapa tukukuyninpi ¿pitaq nacionkunapa qhatuynin? Estados Unidosmi.
Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?
Sihorqa Egipto llaqtapi mayum (ichaqa Nilo mayu patalla pampapi) kasqanrayku, kayqa kay pachapa qhapaq kayninta rikuchinapaq apaykachkan, imaraykuchus Egiptoqa kay pacha kashan. Sidonpa “virgen ususin”qa Estados Unidospa qhipa mirayninta rikuchin, payqa ñak’arichisqa kashan domingo kamachiywan kuska hamuq soldadokunapa kamachikuyninrayku, hinallataq chaymanta chaylla qatipaq nacional thuñiypa. Chay Sidonpa virgenkunaqa Tirota tapuywan piñapayasqa kanku, nispa: “¿kaychu kusisqa llaqtayki” (reino) Estados Unidos kusikusqan? “¿Kaychu chay reino “ñawpa p’unchaykunamanta ñawpaq kayniyoq,” mayqinmanta pasajeman hina Nimrod sayarichisqa karqan, unu pachakutiy qhipallata?
God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.
Diosmi kamachisqa hinaspa “munasqan” “Tiro, coronayuq llaqtata” castigananpaq. Papakunaq kamachikuyninman chayasqa castiguqa kay pachapi qollqe rurayninpa urmayninwanmi kanan, imaraykuchus “Señormi qosqa” “kamachita” “Sidon” contra, “rantikuy llaqta” contra, (Estados Unidos.) Paypa kamachin “sinchi sayanakunata thuñichinapaq,” icha Estados Unidospa qollqe rurayninta, sábado kamachimi, imaraykuchus nacional apostasiam qatiqninpi nacional thuñi hamun.
The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”
Papadoq castigasqanqa qallarin tukuy pachap qullqip kaynin urmaqtin, Estados Unidospa qullqi kaynin tuñisqa kasqanman kutichiywan. Sidonqa huk “wasi”yuqmi, qullqi kayninwan tinkisqa; chaymi qullqip kamasqa ruwanata rikuchin, chayqa tuñisqanmi, manaña yaykuy atisqaykirayku. Manaña chay “wasimanta” inversiones nitaq ganancias kanñachu, imaraykuchus tuñisqanmi. Chay tuñiyqa domingo ley patapi pasakun, domingo ley manaraq chayamuchkaptinpas ñawpaqmantaraqmi astawan wichariq juicios kanña. Urmay chayamuspaqa, papadoqa, USA merchant princesnintin, honorable traffickersnintin, ships of Tarshishwanpas, “waqaychayta” ruwanku.
The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.
“Tarshis” sutiyoq kay qillqapi rikurimun ñawpaq pacha qhapaq kaywan tinkisqa, hinallataq Bibliapi Tarshispa buqunkunaqa qullqipa kallpanmanta aswan hatun unanchanmi.
For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.
Reypa barkonkunaqa Hurampa yanapakuqninkunawan kuska Tarshisman rirqanku; sapa kimsa wata huk kutillam Tarshispa barkonkuna hamuq karqanku qurita, qullqita, marfilta, kusillukunata, pavo realkunatapas apamuspa. Chayhinam rey Salomónqa kay pachapi llapa reykunamanta aswan qapaq kaypi, yachaypipas aswan ñawpaqman purirqan. 2 Crónicas 9:21, 22.
Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.
Barcokunaqa qhapaq kayta rikuchinku, hinaspa Tarsisqa Bibliamanta willakuykunapi ñawpaq qhapaq barcomi. Tarsispa qhipa miraynin, “ususin” Tarsismanta nisqawan rikuchisqa, kayhinata nisqa kachkan: “mayuy hina hallp'aykipi pasay”; hinaspan tarin hallp'anqa “manaña kallpayuqñachu” kasqanta, hinaspa manañam Tiro suyuqa raymiyninmanta kusikuyta atinkichu. Paykuna maskhasqanku kallpaqa Sidonpa ñawpa qhapaq kayninmi karqan, ichaqa chinkasqaña karqan, lamarqa rimarisqanrayku, “ñispan, mana wachakunichu, manataq wawakunata paqarichinichu, manataq wayna runakunata wiñachinichu, manataq sipaskunatapas wiñachinichu”; chayhinapin reqsichin lamarpa qhipa mirayninta, kaymi kay pachapi llapa llaqtakunapa runankuna, pacha qhapaq kaypa tukukuyninmanta waqashaqkuna; chay pachapin kay pachapi runakuna rikch'akunku kay allpapa historianta qhipa miray kasqankuta, hinaspa wiñay kawsaypaq wakichikuyqa ñañam qhiparunña.
“Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.
“Qullqiqa ancha utqaylla, may chhika qollqen kasqanmanta pisiyapunqa, wiñay pacha rikch’ayninkunap cheqaq kaynin runapa musyananman kicharikusqan hina.” Evangelism, 62.
There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”
Chay iskay “willakuykuna” utaq mensajekunam kanku, mayqenkunachus chay pasajepi llapanta nanachinku. Ñawpaq “willakuyqa” Egiptomantañam, iskay kaq “willakuytaq” Tiromantam. Egiptomanta willakuyqa ñawpaq pacha rimaypin kachkan, Isaiasqa ninmi: “imaynachus Egiptomanta willakuyta uyarirqanku hina”; chaywanmi rikuchin Diosqa imatapas Egiptowan rurasqanta, manaraq Sidonta (EE. UU.) chinkachishaspan. Diospa Egiptowan rurasqanmi, chayqa Egiptomanta “willakuytapas” rikuchin: Diosqa Egiptota chinkachirqan, akllakusqa llaqtawan ñawpaq kuti tratopi yaykusqanwan tupachispa. Iskay willakuykunaqa kikillan “willakuy” kanku. Egiptomanta willakuyqa qallariymi, Tiromanta willakuytaq tukukuymi. Alfa y Omegaqa, qhepa p’unchaykunapi pachak tawa chunka tawa waranqa runakunawan tratota, chay yachaypa qallariy historianta apaykachaspa rikuchirqan. Egiptomanta “willakuyqa” Puka Lamar qespichisqam, maypichus Faraonqa soldadonkunantin chinkachisqa karqan; chaymi Diospa llaqtanpa qhepa qespichisqanta nisqayachin, chay “willakuy”wan rikuchisqa, mayqenchus “Tiropa qepipi llasa apay” nisqa kachkan.
The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.
Bibliapi rikuchisqa atiynin, Tarshispa barcokunata waqllichiq, Islammi. Islampa yachayninmanta qhepamanmi rimarisun, chayrayku qhepallataqmi aswan hunt’asqata chaymanta willarisun. Kay pasajepi “Chittim” nisqawanmi rikuchisqa kachkan, ñawpaq simipi Chipre sutiyuqta niq; pasajetaq nin, Sidonpa hinaspa Tiro pa waqllichisqanqa “Chittim”manta sut’inchasqa kasqanta. Islampa simbolonqa Biblia profeciapi Estados Unidospa waqllichisqanmantapash huk ancha sutinchasqa rikuchiyta hap’in.
It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.
Isaías qillqasqan libropi rimarisqa p’unchaykunata watakunatapas qatiyqa ancha importanmi, imaraykuchus sapa kuti qatiq pasajeq profetikusqan tiemponta reqsichinku. Isaías iskay chunka kimsayoq kaqqa qatin “burden” nisqata valle de visiónmanta, iskay chunka iskayniyoq capítulo-pi; chaymanta ñawpaqtaqa iskay chunka hukniyoq capítuloqa kimsa “burdens” nisqayuqmi, hinaspa kimsa llapallanpas Islamta reqsichinku. Chay capítulo-man ñawpaqta, iskay chunka capítuloq huk versículonpi, profetikusqa historiapa churasqan kawsan, maypichus qatiq capítuloskunapi qatiq ñak’ariy profecías nisqakuna reqsichisqa kachkanku.
In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.
Ashdodman Tartan hamusqa watapi, Asiriapa rey Sargon payta kachamushqan watapi, Ashdodpa contran maqanakuspa haptiptin. Isaías 20:1.
The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.
“Tartán” nisqaqa sutichá kasqanman hina kananman, ichaqa aswan riqsichisqa hina huk soldado umalliqpa título ninqa. Tartán hamurqa Asdodman, Egiptopi huk llaqtaman, hinaspa chayta hap’irqa chay pacha historiapi, maypachachus asiriosqa pachamamanta astawan astawan kamachiyta qallarisharqanku. Asiriaqa Babiloniata rikch’achirqan. Asiriawan Babiloniawan ishkayninkuqa norte llaqtamanta hamuq qhapaq suyokuna karqanku, “leones” nisqawan reqsisqa qhapaq suyokuna, paykunaqa Diospa ovejankunata “ch’iqichirqanku”, hinaspa iskayninku kikin muchuyta chaskinku. Asiriaqa ñawpaq kaq karqa; Babiloniaqa qhipa kaq karqa.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.
Israelqa ch’iqikachisqa ovejahinam; leonkunam qarqorqan: ñawpaqta Asiriapa reyninmi mikhurqan; qhipataq kay Nabucodonosor, Babiloniapa reynin, tullunkunatam p’akirqan. Chayrayku ejércitokunapa Señor Diosnin, Israelpa Diosnin, kayhinata nin: Qhawariy, Babiloniapa reyninta, hallp’antintaq ñak’arichisaq, imaynachus Asiriapa reyninta ñak’arichirqani hina. Jeremías 50:17, 18.
Prophetically they are both the “haughty Assyrian.”
Profeciap hinaqa iskayninku “hatunchakuq Asirio” kanku.
“When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.
“Senakerib, hatun asirio runa, Diosman k’amispa hinaspa Diospa sutinta millayta rimarispa, Israelta chinkachiywan manchachiptin, ‘chay tutaqa pasaraqmi, Señorpa angelnin lluqsispa, asiriokunapa campamentonpi pachak pusaq chunka pichqa waranqa runakunata wañuchirqan.’ Chay soldadokunamantaqa ‘llapan kallpasapa sinchi qhari runakuna, umalliqkuna, capitankunapas kuchusqa karqanku,’ Senakeribpa ejercitonmanta. ‘Chaymi payqa uyanta p’enqaywan junt’asqa kikin llaqtanman kutirqan.’ [2 Reyes 19:35; 2 Crónicas 32:21.] El Gran Conflicto, 512.”
The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.
Watataqa “Tartán Asdodman hamusqa” hinaspa “hap’isqa”, chayqa papal atiyniyoqpa kay pachata ñawpaqman purispa atipayasqanta rikuchin, imaynachus Daniel chunka hukniyuq qillqapa qhepa suqta versículonkunapi qhawachisqa kashan. Domingo kamachiy ñak’ariy historiankuna, mayqinchus tapuykuy taripaypa “qhepa punchawninkuna” kanku, hinaspa chiqallam ejecutiva taripayman pusaykun, (qanchis qhepa plaganakaman), chaymi histórico nisqa contexto kashan mayqintachus “wata” sutichasqa, imaynapis Tartán Asdodman hamusqa. Chay historia contexto churakusqa kaptinmi, Isaias kimsa wañuy willakuykunata Islammanta qon, hukta Laodicea Adventismomanta, hinaspa chaymanta Tiroq llasakuynta. Chunka tawanniyuq qillqa huk clásico ejemplom kashan qanchis qhepa plaganakunaq, chaymanta qatiqnin chunka pichqayuq qillqapi Diospa llaqtanpa tukuypaq qispichikuynin rikuchisqa, maypichus Diospa llaqtan jatun ñak’ariy pachapi huk ancha reqsisqa rimayta nisqankuta tarinchik.
And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.
Chay p’unchaypi nispas rimakunqa: Qhawariychis, kaymi Diosninchis; payta suyasqanchis, paymi salvawasun. Kaymi Señor; payta suyasqanchis, kusikusaqku, salvacionninpi anchata kusikusaqku. Isaías 25:9.
The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.
Pachak tawa chunka tawa waranqa runakunaqa yachaq sipaskunam, Señorninkuta suyasqaku kasarakuyman hamunankama, payqa qhiparaykuspapas chunka sipaskunamanta willakuyman hina. Manam Laodicea runakunañachu kanku, aswanqa Filadelfia runakunan kanku. Kay kamaqa kay qillqaqa contexto nisqanta churaykuchkarqan.
In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.
1798 watapi, Napoleónqa papata prisionerota apakurqan; chaywanmi Apocalipsis chunka kimsayuqman hina, pacha tukukuypi hampikunanpaq kaq wañuchiq k’irita qusqan. Chay pachaqa Estados Unidosmi Bibliapi profeciapa suqta kaq qhapaq suyuyninman churakurqan, Daniel iskay, qanchis, pusaq, chunka hukniyuqpi, hinallataq Apocalipsis chunka iskayniyuq, chunka kimsayuq, chunka suqtayuq, chunka qanchisniyuq, chunka pusaqniyuqpi nisqanman hina. Chay p’unchawmanta pachaqa, Estados Unidospa Republicano waqranpas, Protestante waqranpas (Adventismo) papakuy ima kasqanta qonqarqunku. 1798 wataqa huk ñiqin watanmi karqan mayqenpi pacha puchuq llaqtakuna Estados Unidosta suyu sapallan kamachikuq llaqtata hina riqsirqanku, hinallataqmi chay wataqa ñawpaq angelpa willakuynin historiapi chayamurqan.
The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.
Chay pacha, huk Protestantepa “mottun” karqa: “Biblia, Bibliamalla.” Protestantekuna kikinkuta reqsichikunku Bibliamalla qhawariqkuna hina; chaymanta, iskay ñiqin angelpa chayamunankama Adventismo paykunapa llasqankuta hap’iqtin, chay “mottuta” chaskirqaku, hinaspataq “libropa runakuna” sutichasqa karqaku. Paykunaman, William Millerpa ministerionninmanta, huk kamachikuykuna qoykusqa karqa; allinta apaykachaptinkuqa, Bibliata kicharinman llapa uyariyta munakunaq yuyayninkuman. Millerpa Profeciata Yachaqaypaq Interpretación Kamachikuyninkunaqa chaymi inspiracion niwanchik yachakunanpaq, sichus kimsay ñiqin angelpa mensajen qunanchikpaq.
“Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.
Cristoqa nirqan: “Pipas qhepaayta hamuyta munan chayqa, kikinta ñegachun, cruzninta oqarispa qatichun.” Huk kutitapas nirqanmi: “Noqaqa kay pachaq k’anchaynin kani; pipas noqata qatiwaqqa, mana tutayaypi purinqachu.” Cheqaq kaypa k’anchayninqa ruphaq mechero hinam lluqsishan, hinallataq k’anchayta munakuqkunaqa mana tutayaypi purinqachu. Paykunaqa Qelqakunata allinta yachaqayman yachakunku, cheqaqmanta yachanankupaq cheqaq Micheqpa siminta uyarisqankuta, mana huk ajenopa simintachu.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Kimkuna kinsa kachkanku kinsa willakuyta qhawaykuchkanku kinsa kachkan kimsa kaq angelpa willakuyninta, chaykunaqa Qillqasqa Qhelqekunata maskhashanku chaylla ñanpi tayta Miller hap’irqan hina. Uchuy libropi, sutiyoq *Views of the Prophecies and Prophetic Chronology*, Tayta Miller kay qhapaq, yuyaysapa, hinallataq ancha importante kamachikuykunata qowan Bibliata yachaypaq chaymanta sut’inchaypaq:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Sapa simipas rimaypas allin tiyanan kanman Bibliapi qhawachisqa yachachikuywan tupaqllapi; 2. Llapan Qillqasqa Simiqa nisqasqa kananpaqmi, chaymanta allin kallpachakuywan hinaspa yachayman churakuywan intindisqa kayta atin; 3. Qillqasqa Simipi ima revelasqa kasqapas mana pakasqachu kanqa, mana iskayrayaspa iñiypi mañakuqkunamantaqa; 4. Yachachikuyta intindinaykipaqqa, yachayta munasqayki tema-manta llapan qillqakunata huñuy, chaymanta sapa simita allin kallpachayninman churaspa; hinaspa teoría-niykita mana ima chikanyachayniyuqta ruraspa atinki chayqa, mana pantasqachu kanki; 5. Qillqasqa Simiqa kikillanmantam sut’ichakuynin kanan, imaraykuchus payqa kikimpa kamachikuyninmi. Sichus huk yachachiqman atiykuspa paywan sut’ichachiwanaypaq suyayman, paytaq niynin ima ninanta watukuspa, utaq sectario credo-ninrayku chayna kanan munaspa, utaq yachaysapa hina reqsisqa kayta munaspa sut’ichanman chayqa, chay watukuynin, munaynin, credo-nin, utaq yachaysapan kaymi kamachikuyni kanman, manataq Bibliachu.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Kay patakunaqa kay kamachikuykunamanta huk chikanmi; hinallataq, Bibliata yachakuspanchikqa llapanchikmi allinta rurarisunchik chay nisqa kamachiykunata kasuspanchik.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
Cheqaq iñiyqa Qillqasqa Diospa Siminpi sayarishqanmi; ichaqa Supayqa achka imaymana yachayninkunawanmi Qillqasqata q’ewichin, pantayta yaykuchinpaq, chayrayku ancha allinta qhawasqa kanan tiyan cheqaqtapuni yachanapaq imatachus chiqaqmantapuni yachachin. Kay pachapi hatun llullakuyninkunamanta hukninmi ancha achkata musyayman qhawariy, hinallata cheqap sonqoyoq kasqanta nispa Diospa Siminpa sut’i rimariyninkunata mana kasukuy, imaraykuchus chay simiqa mana tupanchu runapa musyayninwan. Achka runaqa mana kanchu iñiyninpaq sayariqnin, aswanmi sonqopa kuyuriynillanpi hap’ipakunku. Paykunapa religionninqa kuskakuypi, sonqopa kallpachakuyninpi kasqanmi; chay tukukuptinqa, iñiyninqa chinkapunmi. Musyayqa ichaqa qarwapa t’oqon hinam kanman, ichaqa Diospa Simiqa trigom. Hinaspa profetaqa nin: “¿Imataq t’oqopa trigowan?”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Manamiqpas juchachasqa kanqachu mana uyarisqanrayku k’anchayta, yachaytapas mana hayk’aqniyoq kasqankumanta, nitaq haypayta atisqankumanta. Ichaqa achkakunaqa mana munanku kasukuyta cheqaq kayman, Cristo-pa kachaqninkuna rikuchisqanmanta, kay pachapa kamachiy-nisqanman hina puriyta munasqankurayku; chaymanta chay cheqaq kay, hamuspa yuyayninkuman chayasqa, sonqopi k’anchasqa k’anchayqa, Taripanakuy p’unchaypi paykunata huchachanqa. Kay qhipa p’unchaykunapiqa tukuy wiñay p’unchaykunataq k’anchamusqan huñusqa k’anchayta charinchik, chayman hina tupusqa umallikusqa kasun. Santu kay ñanqa mana kay pachawan kuskachasqa pampapiñachu; hatarichisqa ñanmi. Sichus kay ñanpi purisun, sichus Señor-pa kamachikuyninkunaq ñanninta kallpaspa purisun, tariwasunchikmi ‘allin runaq ñanninqa k’anchariq k’anchay hinam, aswan-aswan k’anchaspa hunt’asqa p’unchaykama chayasqan.’” Review and Herald, November 25, 1884.
You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.
Astawanmi aswan sut’ita ñawiriyta atinki William Millerpa kamachinkunamanta, “William Miller” sutiyuq qillqapi, “Llavekunas Proféticas” nisqa t’aqa ukhupi.
In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.
“Bibliam yachayninchispiqa llapanchik allinta rurasaqku uyarispa ‘Tayta Millerpa’ sut’inchay kamachikuykunapi willasqa profeciakunata sut’inta hamut’anapa kamachikunata.” Protestantismopa waqranman qusqam karqa chay hatun qullqi qillqaqa, kaymi Bibliata sutichanchik; hinallataq qusqam karqa chaypi kaq kamachikuykunata waqaychananpaq hinaspa ñawpaqman apananpaq kamachiy; hinaspa Protestantismopa waqranmanpas qusqam karqa huk kamachikuykuna huñu, chay hatun qullqi qillqakunapa nisqanta hinaspa munayninta allinmanta rak’inanpaq.
The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.
Republicanismopa waqranman qusqasqa karqan huk sagrado qillqa, chaytan sutichanchik Constitución nisqawan; hinallataq qusqasqa karqan chaypi kaq principioskunata waqaychananpaq, hark’ananpaq, hinaspa ñawpaqman purichinanpaq kamachiyta. Republicanismopa waqranmanqa hinallataq qusqasqa karqan huk kamachikuykuna allinmanta t’aqananpaq chay sagrado qillqakunaq nisqanman hinallataq munasqanman. Constitución allinmanta t’aqananpaq qusqasqa kamachikuykunaqa Bill of Rights nisqanmi, chaymi chay Constituciónpa aswan hatun munayninta waqaychan Bill of Rightspa ñawpaq kamachikuyninkunapi. Bill of Rightspi qillqasqa First Amendment nisqanqa religiónpa, expresiónpa, rimaypa, hinaspa prensapa libertadninmi.
“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I
“Congresomanqa manam ima kamachiytapas rurankachu huk religión nisqapa sayariyninmanta, nitaq chaypa libre ruwaynin hark’aypaq; nitaq rimay libertadta, nitaq prentaq libertadninta pisiyachinampaq; nitaq llaqtapa runakunapa hawka tantakuy derecho-ninta, hinallataq Gobiernoman mañakuyta llakikuyninkunamanta allichasqa kananpaq.” U.S. Constitution, amend. I
The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.
Ley dominicalqa huk Constituciónpa ñawpaq kaq arreglonninman kichasqa maqanakuymi, mayqinchus religionpa libertadninta garantizachkan; chayqa ley dominicalpi chinkachisqanmi, chayhinataqmi Constituciónpa tukukuyninta señalan, Estados Unidospa tukukuyninta, Bibliaq profecíanpi soqta kaq reino hina, hinaspa qallariyninta qatikachaypa, chay pachapi kinsa kaq angelpa willakuyninta hatun qapariywan willakuchkaqkunapa contra. Kinsa kaq angelpa hatun qapariyninta willakuchkaqkuna, hinaspa ñawpaq Enmiendapa hinaspa Constituciónpa chinkachisqa kayninta contra protestachkaqkunaqa qatikachasqañam kanku chaykuna rayku, mayqenkunachus sagrado kamachikunata sayachiyta hinaspa hunt’achiyta ruwanakunayuq karqanku, mayqenkunachus sagrado qillqaq documentota, paykuna amparanankupaq churakusqa kasqankuta, amachan. Kayqa huk rikuchiymi allinta unanchaypaq hinaspa rurayman churaypaq iskay waqra-yuq, cordero-hina allpa animalpa paralelo historiankunata. Constituciónpa hatarichiq Taytakunaqa Tayta Millerwan parallelonmi kanku. Millerpaq “Tayta” nisqa sutichaqa huk pushaqta reqsichinapaqmi apakusan, manam papaq sacerdotenpaqchu. Bibliam runakunata “tayta” nispa sutichayta hark’an, espirituymanta pushaqkuna kasqankuta niqkunata. Milleritakunaqa taytankumanta sutichasqam kanku, imaynan achka kuti kasqanmanta hina. Kay t’aqwiyninta mana reparayqa, Elíaspa mensajen ima ninanta wakin parteta chinkachiytaqmi, maypachachus taytakunapa sonqonkuna wawakunaman tikraykun, hinaspa chaymanta kutichikuytaq.
The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.
Iskay chunka kimsaqniyuq Isaiaspi, Estados Unidosqa Bibliapi profecía nisqapa soqta kaq qhapaq suyu kan, hinaspataq chay hinallataqmi qhipan, Constituciónninta kutirichinankama, utqayman hamuq domingo ley nisqapi. Soqta kaq qhapaq suyuqa qanchis chunka watakuna proféticos nisqakunata kamachin, chaykunaqa huk qhapaqpa p’unchayninkuna kanku. Qanchis chunka watakunata kamachiq qhapaq suyuqa Babilonia karqan. Chay qanchis chunka watakunapi, estado nisqapa waqranninqa gobierno de Babilonia karqan, iglesiapa waqrannintaq caldeos karqanku. Daniel, Sadrac, Mesac hinaspa Abed-negoqa pachak tawa chunka tawa waranqa runakunata rikuchinku. Iskay waqrakunapas, Diospa llaqtanpas, Danielpa testimoniopim rikuchisqa kanku. Babiloniapi qanchis chunka wata prisionerismoqa huk qhapaqpa p’unchayninmi karqan, chaytaq Isaiasqa llamk’achin, Estados Unidospa historia profética nisqawan Adventismoq historianta reqsinapaq, 1798 watamanta domingo ley kama.
Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.
Estados Unidospa iskay waqranpa sapaq profetika historianta riqsispa, tukukuynintawan qallariyninta yuyayman churayta saqinchis, iskay waqra testigokunawan huk waqrapa kawsayninta riqsichinapaq. Tukuy waqrakunaqa kikin karqanku. Danielpiqa waqrakuna karqanku, wakinkuna p’akirqa, chay p’akisqa waqramantataq huk waqrakuna wiñarirqan. Danielpi wakin waqrakunaqa manam hukninwan hukninpas sayayninpi kikinchu karqanku, hukninqa hukninmanta qhipata rikurimurqan. Manam chaynachu Estados Unidospa iskay waqrankunawanqa. Chay iskay waqrakunaqa kikin historianta purichispa hukninwan huknin tinkunku, chaynatataq kikin señalkunata ruwanku, ichaqa ruwasqankupi hukmanta hukmanta kasqankurayku sapanchayuq kanku. Chay historiapi wak caveatkunaqa, allinta unanchanapaq, ancha importanmi.
In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.
Adventismop qallariyninpiqa, Filadelfia iglesiata rikuchisqa profétic historiapiq huk tikray karqa, Laodicea iglesiaman chayaspa. Chayrayku, tukuyninpiqa, Laodiceapa profétic historiantaq huk tikray kanan. Jesucristopa Apocalipsisninmi kay yachaypa k’anchayninta hap’in, hinaspataq kay p’unchaykunapi kicharisqa kasqanman hukninmi.
And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”
Hinaspata qanchis chunka watakuna tukukuptinmi papaqa “takinqa”, chay “qunqasqa” “wachuq warmi”pas yuyarisqa kananpaq. Payqa Domingo p’unchaw kamachikuypi “yuyarisqa” kachkan, maypichus sasachakuyqa inti yupaychaymanta, utaq Diospa kamachikuynin runakunata “yuyarinankupaq” willasqan p’unchawpa yupaychayninmanta.
In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.
Kay qillqapiqa riqsichirqanchikmi Babiloniapa qanchis chunka watayuq kamachikuyninpa historianta, chayqa rikuchkanmi Estados Unidospa historianta 1798 watamanta Domingo p’unchay kamachikuykama. Ñawpaq qillqapi, hinallataq achka kuti Habacucpa Tablankunapi, riqsichirqanchikmi Egiptopi prësu kaypas, chaymanta qispisqa kaypas, hinallataq rikuchkan Estados Unidospa historianta hinallataq Diospa llaqtanta. Chay tawa historiakuna—Babilonia, Egipto, Adventismo, Estados Unidos—manan sapallankuchu kay lineakunaman apamunanpaq; ichaqa ñawpaq rimariy kamachiyta chay tawa lineakunaman churaptinchikqa, anchataq admirakuy hinan. Kay qillqata tukuchisaq huk sapa, pisillataq, rikuchinawan imatachus niniyta munani chaywan; hinallataq imatataq ñawpaqman apayta munani, qhepa p’unchaypi Isaías ishkay chunka kinsayuq historiata astawan rimarispa.
The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.
Babiloniapa historianninqa qallariyninpi huk kutirikuq reywanmi kashan, tukukuyninpiqa huk mana allin reywanmi. Manan imapas kanchu Biden kasqanpas utaq Trump kasqanpas, Danielpa libronqa yachachinmi Diosllam kamachiqkunata sayachispa, uraykachispaqa qechun. Imatam ichaqa allinta yachayta atisun, domingo p’unchay kamachikuy tiempopi Democratapas utaq Republicanapas umalliq kanqa mana allin umalliqmi. Nabucodonosorqa Babiloniam karqa; paymi Babiloniapa tiranonnin karqa, kimsan allin qhariykunata ninaman wikch’uyta munaspa. Ichaqa qhepamanqa Danielpa Diosninmanmi kutirikurqa. Manam chaynachu qhipa umalliq Belsasarwanqa. Payqa huk mana allin reymi karqa. Profeciapi Estados Unidosqa huk ovejawan hinaqmi qallarin, Cristoq simbolonnin kaspa, runakuna rayku sacrificiosninpa señalan kaspa. Tukukuyninpiqa Estados Unidosqa dragón hinañam rimarinqa. Kay historiapa siq’inpi Cristo manta Satanásman tikrakuyqa Nabucodonosorwan Belsasarwan ima sasachakuy kasqanwanmi rikuchisqa.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Belsasarqa achka kutikuna qospasqa karqan Diospa munayninta reqsinanpaq hinaspa ruwanampaq. Payqa rikurqan awelun Nabucodonosor runakunapa ukhupita qarqosqa kasqanta. Rikullarqataqmi hatunchakuq qhapaq rey maypi kusikurqan chay yuyayniyoq kaynin qoqninmanta qechusqa kasqanta. Rikullarqataqmi rey suyunmanta qarqosqa kasqanta, chakrapi uywakunapa masinman tukusqa kasqanta. Ichaqa Belsasarpa pukllaykunata munakuyninwan hinaspa kikin hatunchakuyninwanmi chinkachirqan mana hayk’aq qonqanampaq kaq yachachikuykunata; hinaspataq huchakunata ruwarqan Nabucodonosorpa hawanpi reqsisqa juiciokunata apamuqkunawan sutinchakusqata. Qespichisqa munakuyninwan qosqa askha oportunidadkunata usuchirqan, cheqaq kaywan reqsinakunanpaq makimpi kaq oportunidadkunata mana allinpaq hap’ispa. ‘¿Imatataq ruwanay tiyan qespichisqa kanaypaq?’ nisqa tapuyqa, hatun mana yuyayniyoq reypaqqa mana imapaq hina saqesqa karqan.” Bible Echo, April 25, 1898.
Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.
Qhawariychik, mana allin runa Belshazarqa upa qhapaq karqan. Payqa taytan Nabucodonosor hinallataq chay kikin taripayta muchurqan, iskaynin taripaykunaqa Levítico iskay chunka suqtayuqpi “qanchis pacha” nisqawan rikuchisqa kasqanrayku. Nabucodonosorqa chakra pampakunapi uywa hina kawsarqan iskay waranqa pisqa pachak iskay chunka p’unchaykunata, chayqa qanchis bíblico watakuna kasqanrayku; hinaspa churin Belshazarpa taripayninmi pirqapi qillqasqa kasqan, chaypas iskay waranqa pisqa pachak iskay chunka nisqata rikuchin. Sapanmi kaypi karqan: Nabucodonosorpa contranpi taripayqa payta tikrarachirqan hinaspa yachaq qhapaqman tukuchirqan; ichaqa Belshazarpa taripayninqa upa qhapaqpa hawanpi karqan.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Babiloniapa qhepa kamachiqninman, imaynachus unay ñawpaq kaqninman hina rikch’ayninpi, chayamusqa karqan Diospa Qhawaqninpa rimaynin: ‘Qanmanmi, rey,... nisusqa kachkan; qanmantaqa qhapaqsuyqa qichusqañam.’ Daniel 4:31.” Profetas y Reyes, 533.
The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.
Qhipapi qillqasqa qhepa umalliqpaqqa ñawpaq kaq enmienda kashan, chaymi iglesiawan estadowan t’aqanakuypa “pirqa” nirqanta reqsichin, ichaqa qhipa mana yuyayniyuq reyqa mana chayta entiendenchu. Levítico iskay chunka suqtayoq t’aqapi kaq “qanchis kuti” nisqaqa “llaqtapa runakunapa chinkachisqa ch’iqichisqa kayninta” rikuchin, chaytaqa Inti p’unchaw kamachiypi hanaq ch’inchasqa llaqtakunamanta reymi hunt’achin. Chay ch’iqichisqa kayqa Inti p’unchaw kamachiy qhepanta hamuq nacional thuñiy kashan. Suqta kaq naciónqa qonqarqanmi paykunapa qallariy taytakunapa yachachikuyninkuta, paykunaqa Constitución-ta qillqarqanku ama waqlliq iglesia-manta sapaqllachu, aswanpas chay waqlliq warmiwan puñusqa tiránico Europa reykunamantapas waqaychanapaq. Qallariy taytakunaqa papado-ta hinallataq Europa reykunatapas mana chaskiqkunata rikuchinku, imaraykuchus paykunaqa kikinkupa kawsayninmanta yacharqanku papal tutayaypa waranqa iskay pachak suqta chunka watayuq ch’iqichisqa kaymanta lluqsimuspa, chay hina tiraniamanta amachakuykunaqa musuq Constitución-ninkupa chawpi sunqun kananpaq kasqanta. Yachaysapa taytakuna karqanku, cordero-hina karqanku, ichaqa manam chayhinachu qhipa taytawanqa, payqa dragón-hina rimarinqa. Taytakunaqa huk ch’iqichisqa kaymanta lluqsirqanku, churinmi ichaqa huk ch’iqichisqa kayman kutin. Iskay kasokunapipas tiranoqa ñawpaq papadom, qhipa papadom hinallataq.
The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.
Nabucodonosorpa, ñawpaq rey, hinaspa qhipa rey Belsasarpa juzgakusqanpa símbolonqa Levítico iskay chunka suqtayuqpi “qanchis kutikama” chinkachisqa kasqanmi karqa. Nabucodonosorqa chayta kawsarqan, hinaspa Belsasarqa wañusqan chay tuta kikillanpi chaymi perqapi qillqasqa karqa epitafionnin hina. Qallariyninpi Republicano waqrapa símbolonqa norte reypa watasqa kayninkita ayqekusqanmi karqa, hinaspa tukukuyninpi Republicano waqrapa símbolonqa norte rey rayku apamusqa prisionmi. Domingo kamachikuyqa chay “wañusqan tuta kikillan” nisqami, Biblia profeciapi soqta kaq reino hina wañunanpaq. Tawa ejemplopi llapaqpi, Belsasar, Nabucodonosor, hinaspa Republicano waqrapa qallariyninwan tukukuyninpi, Levítico iskay chunka suqtayuqpa iskay chunka pichqayuq iskay chunka kaqqa, qallariypi hinaspa tukukuypi rikuchisqa símbolom. Chayqa Alpha hinaspa Omega sut’ichayninta rikuchin.
The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.
William Miller tarisqan ñawpaq “pacha willakuy” karqa Leviticus iskay chunka suqtaqpi iskay chunka phisqayoqmi. Chayqa ñawpaq rumin karqa, Jesuspa Millerpa llamkayninwan churakusqan cimientopi. Chaymi hinallataq 1863 watapi Adventismomanta churaymanta qichusqa ñawpaq cimiento cheqaq kay karqa. Llapa Millerpa cheqaq kay ruminkuna cimiento-man churakuspaqa, chay cheqaq kaykuna iskay Habakkukpa tablaskunapi rikuchisqa karqaku, mayqenkunachus 1843 hina 1850 pionero chartaskuna kanku. Chay iskay tablaskunaqa Dioswan sutichasqan llaqtanpa rimanakuyninmanta covenanto nisqa tupanakuyta rikuchinku, imaynatachus Chunka Kamachikuykunapa iskay tablaskuna ñawpaq Israelwan covenantota rikuchirqan hina.
At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….
Laodicea Adventismoq tukukuyninpi, Domingo leyman hina Señorpa siminmanta wiksuchisqa kaptin, perqapi qillqasqa señalqa chay iskay sagrado pionero qillqanasikunam. Chay qillqanasikunaqa paykuna mana ñawiriyta atinkuchu, imaraykuchus paykunapa historiankupa qallariyninpi willakuy waqyaymanta allinta mana chaskirqankuchu….
The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.
1837 watapi Estados Unidos nisqapi qullqi chinkariy hatun sasachakuyqa achka imaymana qullqi ruraykunamanta, kamachikuykunamanta, hinallataq yuyaymanta qullqita mirachiy ruraykunamantapas huñusqa karqan.
Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.
Yuyaymanalla Phuquchi: 1837 watakama ñawpaq watakunapi, allpaqpi hinaspa qullqi churaykunapi hatun yuyaymanalla qhatuy wiñariy karqa, kayqa huk chay suyupa inti haykuyman mast’arikuyninrayku kallpachasqa karqa. Allpaqpi yuyaymanalla qhatu, aswanpas inti haykuy qhipa wichay suyu fronterapi, allpa chaninkunata puquyachispa hinaspa ancha achka mañakuyta apamurqa.
Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.
Facil crédito hinaspa, especulativo mañukuykunapas: Banco-kuna, qullqiwan llamk’aq wasikuna ima, achka créditokunata hinaspa mañukuykunata quraq kasharqanku, achka kuti mana allin garantíawan. Kay facil créditoman yaykuyqa yanaparqan especulativo mancharisqa qatiqta, hinaspapas yaparqan qullqi kaynin mana takyasqa kananpaq kaq ch’iqnikunata.
Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.
Bancokunaqa anchatam mirachisqa kayninku: Bancokunaqa llank’ayninkuta utqayllamanta mast’arichkarqanku, achka kutipi qillqasqa qullqitapas (banknotes) aswan achkata qispichispa, qhepapi hap’iqninpaq kaq qulqimanta (quriwan qullqiwallpas) aswan achkata. Kay ruwayqa, “wildcat banking” nisqawan reqsisqa, mana kamachisqa mana atinisqa qullqipa ancha achka muyuriyninmanmi apaykurqan.
Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.
Jacksonpa qullqi kamachiykuna: Umalliq Andrew Jacksonpa kamachiykunaqa kay sasachakuyta aswan sinchiyachiypi hukninrayku karqan. Payqa 1836 watapi Specie Circular nisqata hurqun, mayqan kamachiq public llaqtapa allpakunaqa qolqewan mana qillqasqa qullqewanchu rantisqa kananpaq kasqanta mañarqan, chaymi quriwan qollqewan rantisqa kanan karqan. Chayqa bankop qillqasqa qullqinkunata qolqeman tikrayman usqhayta apamurqan, chaymanta qullqi sasachakuykuna hinallataq bankokunapa urmayninkuna paqarirqan.
International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.
Naciones purapi Factorkuna: Estados Unidos suyupi sasachakuyqa hatunmantaqa naciones purapi qullqi kamachiy hina kaqkunawanpas llamk’achisqa karqan. Gran Bretaña suyupi qullqi kamay urmayqa, Estados Unidospa hatun rantiq-masi kasqanrayku, Amerikamanta kaq imakunaq, hinaspa hawam llaqtakunaman apachisqa rantiqkunaq mañakusqan pisiyachirqan. Chaymantaqa, kayqa Amerikapi negociokunatapas llamk’achirqan, hinaspa qullqi sasachakuyman yapakurqan.
Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.
Manchariy hinaspa qullqipa puriyninmanta utqhayllata qichusqakuna: 1837 watapa mayu killapi, achka qullqi chinkachikuynakuna, bancokunapa urmakuyninpas, hinallata mañakuy qullqipa pisiyayninpas, qullqi churakuqkunapiwan waqaychakuqkunapipas mancharita paqarichirqan. Chay manchariyqa bancokunamanta utqhayllata qullqita qichuykunapa huk hatun phawayninta, hinallata mañakuy qullqipa sinchi pisiyayninta ima qallarichirqan.
Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.
Qullqi llamk’achiy paqarisqanmanta pisiyachiy: banco-kuna urmariptinku hinaspa créditu aswan sasachakuspa, llapa qullqi muyuynin economía ukhupi ancha hatunta pisiyarqun. Kay qullqi llamk’achiy paqarisqanmanta pisiyachiyqa qullqi sasachakuykunata astawan yaparqun hinaspa recesión nisqata aswan ukhuman churarqun. Kay imakunapa huñukuyninqa sinchi economía urmayman pusarqan, banco-kunapa urmayninkuwan, mana llamk’ayniyuq kaywan, rantikuqkunapa gastaynin pisiyachisqa kaywan, hinaspa llapa economía depresionwan riqsichisqa.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Mana imatapas manchakunanchikchu hamuq p’unchawkuna rayku, ichaqa yuyaymanta qipananchikman hina Señor imaynata pusawarqanchikta, hinallataq ñawpaq historiaypi yachachisqanta.” Life Sketches, 196.