THE CHILAM BALAM PROPHETIC SCENARIO
The World Scene
In order to understand the sequence described in the Chilam Balam prophecy we must consider a general outline of events. This prophecy deals exclusively with a world scene to take place at the end of the age. That event is now imminently upon us.
1. Our Creator will return to this world.
I have described this event in several papers dedicated to that world episode.
As front page matter at
As front page matter at
with selection of three pieces for Christians, Urantian, and New Age people.
I have also discussed this in detail at
2. When our Creator returns he will let loose two major events:
a. The release of an evil former Planetary Prince, Caligastia, to initiate a Great Spiritual Screening of mankind.
b. The release of two Prophets, bearded men, to bring an explanation of spiritual events to mankind and a warning for world survival.
3. The agents of Caligastia will crucify the two Prophets.
4. After three days the prophets shall rise in resurrected form.
5. Within a short period the world will experience Planetary Judgment in a nuclear holocaust.
6. The age shall then terminate, with the globe entering into a new rotational mode.
The Chilam Balam prophecy actually does not reach as far as the last two items, but terminates with the resurrection of the two prophets, and a general description of the moral and political environment.
The End of the Age
Bolles: On 13 Ahau the katun will end in the time of the Itza, in the time of Tancah, Lord.
Roys: On 13 Ahau the katun
will end in the time of the Itzá, in the time of Tancah, Lord.
C&R: At the conclusion of the Katun 13 Ahau, the Itza will see, perhaps in Tancah.
Tozzer: In 13 Ahau its established Katun at this time the Itzas at this time in Tancah.
Lizana: At the end of the 13th epoch being in power the Itzas (and) Tancah.
The Rise of Michael-Itzamna
Bolles: Itzamna Kauil shall awaken. Our Lord is coming, men of the Itza. Our older brother is coming, men of Tantun.
Roys: A new day Itzamná Kauil shall rise. Our Lord comes, Itzá. Our elder brother comes, <oh> men of Tantun.
C&R: Mighty Itzamna, your master, will come. Itza, the true God will come to enlighten you.
Tozzer: . . . illuminate Itzamna Kahwil. He is coming your father, Itzas, he is coming, your brother, place him ahead of others.
Lizana: He is coming your father, oh, Itzas he is coming your brother oh, Tantunites.
The coming of Michael-Itzamna cannot be anyone but Jesus-Kauil. Without question, he is referred to as our elder brother, the one who lived among us.
Receive Your Guests
Bolles: Receive your guests, the bearded ones, the ones from the eastern lands, the bearers of the sign of god, Lord.
Roys: Receive your guests, the bearded men, the men of the east, the bearers of the sign of God, Lord.
C&R: Receive your guests, the bearded ones, who will be the bearers of the standard of the true God . . .
Tozzer: Receive your guests the bearded ones of the east, the villagers the carry his sign God the Lord . . .
Lizanna: Receive your guests the bearded ones (of) the east (who come) to carry the sign of God.
Bearded men probably are not of the Mayan people, since the incidence of beards among the American Indian population is very small. They are guests of the Mayan people. Again, this does not necessarily mean that they will be guests in the physical sense, but guests in the spiritual sense. These men might appear in some distant location, but speak to the entire world, including the Maya. This is a Mayan prophecy and is styled to meet that audience.
They are from the east, a generic designation meaning some place other than the Yucatan.
The number of bearded ones is not specified, except that it is plural, more than one. However, it would be strange for a group of bearded men to appear, even of three. Most likely, it is two bearded men. We should remember the advice of Jesus when he sent out his apostles two by two.
We do not know if the "sign" is the Cross, or some other sign. Most likely, the former.
The Appearance of God's Servants
Bolles: Then there shall be priests, Lord. One shout away, one league away they come. You see the prognostication which appears with the Cross. It shall dawn in the north, in the west.
Roys: When the priestly man shall come, Lord. A quarter of a league, a league <away> he comes. You see the mut-bird surmounting the raised wooden standard.
C&R: . . . when the bearer of the Cross [sign] comes to us. In the future, priests everywhere will be enlightened.
Tozzer: . . . at another time the priest of the men the Father one quarter (of) one league so that it comes you will see fame appearing with his Cross of wood illuminate the earth one south one west . . .
Lizanna: . . . before arriving the priests, men a quarter (and) a league you will see appearing the Cross illuminate from pole to pole . . .
The translators had considerable trouble with this segment of the text. The "priests" of course, are God's servants, those who speak at His command. They are not very far away, a mere shout can offer the truth they bring. In our modern day of electronic communication they can be heard around the world. Their teaching, and their sacrifice on the Cross, will bring enlightenment to mankind. Men can accept, or they can reject. It is not merely priests who will be enlightened but all mankind. These acts will illuminate the world, from east to west, and from pole to pole. Every translator is willing to show the Cross, except Roys who calls it the "raised wooden standard."
The Return of the Cross
Bolles: . . . the sign of one and only God on high. The Cross shall return. It shall be shown in the towns. Light (enlightenment) shall happen in the world, Lord.
Roys: There is the sign of Hunab-Ku on high. The raised wooden standard shall come. It shall be displayed to the world, that the world may be enlightened, Lord.
C&R: . . . the sign symbols of the one God [Hunab Ku], the erect tree which will be shown so that the world will be enlightened.
Tozzer: . . . his sign the only God on high his Cross of wood a demonstration to the world with which day breaks above the earth.
Lizanna: . . . the sign of a God (who is) on high (will come) the Cross will show itself to the world with which was lighted the earth.
Christians have known the Cross for two thousand years. Therefore, this cannot be the Christian Cross as it is has been recognized. This Cross must be different in some fashion, not different in physical appearance, but different in the events associated with it. An enlightenment shall come with this Cross. The world will come to understand as it never understood before.
The Great Contest
Bolles: Quarreling returns, jealousy returns when the bearers of the sign of god shall come.
Roys: There has been a beginning of strife, there has been a beginning of rivalry, to bring the sign <of God> in time to come.
C&R: . . . console ourselves, discord and confusion will be finished when the bearer of the Cross [sign] comes to us.
Tozzer: . . . a long time ago there began fighting with one another a long time ago there began confusion when we came carrying the sign.
Lizanna: . . . There will be a division among the wills when is brought the sign (in the future).
We can see the great contest which will arise among men when God's servants announce the Judgment. Some will believe; many will not. But it would be hollow words if an event did not take place to give validity to the voices of the prophets. The sign is the Cross, and their willingness to go to that demonstration of love for their Creator and for their fellow man.
The Word of God
Bolles: Will the word of God which comes amongst us be good? The day is coming when we will live. Do not get lost here on earth, Lord. You one and only God created us. Will the word of God be good, Lord, the guardian of our souls? Whoever is going to receive the true belief in heaven is going with him.
Roys: Good indeed is the word of God that comes to us. The day of our regeneration comes. You do not fear the world, Lord, you are the only God who created us. It is sufficient, then, that the word of God is good, Lord. <He is> the guardian of our souls. He who receives him, who has truly believed, he will go to heaven with him.
C&R: The true God who shall come to arrange the day of resurrection. The Itza will accept and worship the one True God who comes from heaven.
Tozzer: You do not fear him above the earth Father, you the only God created us good for themselves his words, God, Father and the caretaker (of) our soul he who goes to receive very true faith to heaven goes ahead.
Lizanna: (It is) God who comes, (he is) gentle and pious, he is coming the new in our life: you have nothing to fear from the earth you (are) the only God (who) created us good (are) the words of God.
The work of God's Servants will bring a new life into the hearts of their fellows. The regeneration is a renewal of faith in a true, living God, not a God who has become lost in the traditions of conventional religion. Now mankind will accept and worship the one true God. He is the one who rules in Heaven. Jesus-Kauil is the guardian of our souls. He who receives Jesus-Kauil into his heart with true belief will go to heaven to be with Him.
The word resurrection is found three times in these translations. It may be a substitute for regeneration, meaning a renewal of the person or society, religiously and spiritually, or it may mean a literal resurrection of the person into heaven. In two cases neither of these words in used but rather the more simple "to live." The association of the words with "going to heaven" may mean true resurrection.
Bolles: Will the word of god which comes amongst us be good? The day is coming when we will live. Do not get lost here on earth, lord. You one and only god created us. Will the word of god be good, lord, the guardian of our souls? Whoever is going to receive the true belief in heaven is going with him.
Roys: Good indeed is the word of God that comes to us. The day of our regeneration comes. You do not fear the world, Lord, you are the only God who created us. It is sufficient, then, that the word of God is good, lord. <He is> the guardian of our souls. He who receives him, who has truly believed, he will go to heaven with him.
C&R: Receive your guests, the bearded ones, who will be the bearers of the standard of the true God who shall come to arrange the day of resurrection. The Itza will accept and worship the one True God who comes from heaven.
Tozzer (FT): The Lord is coming in your company to promulgate his commandments. He is coming to arrange the day of resurrection. You do not fear him who is above the earth. Oh, Father, you are the only God who created us. Good are the commandments of God, the Father, the caretaker of our souls. He who accepts the true faith, goes upwards to heaven.
Martinez: they are coming your brothers . . . to establish the day of resurrection.
Another possible meaning of the word may be in the resurrection of the two servants who are killed in service to their Creator, and then who arise on the third day in new and glorified bodies.
Moral Breakdown of Society
Bolles: . . . but there is the beginning of the two-day men. . . . We cry the rule, we cry our souls true god. But thus returns lord the three children of lice, the younger sisters of the natives. Be alert! Dead is their heart towards the flower also those who back talk, the captain of the fighters. Nacxit Xuchit is the plumeria of the others, the two day rulers. They will be rabid on their daises, they will be rabid in their plumeria flowers, two day men they say. Two day their chair, their cups, their hats, the rabid day, the rabid night, the hobgoblins of the world. They twist their necks, they close their eyes, they spit out on the rulers of the world lord. Then it comes that there is no truth in the words of the lords of the towns. They shall say very mysterious things, the children of the men of Seven Deserted Houses, the children of the women of Seven Deserted Houses lord.
Roys: Nevertheless <at> the beginning were the two-day men. . . . But those to whom <the word> is brought, lord: thrice weighed down is their strength, the younger brothers native to the land. Their hearts are submerged <in sin>. Their hearts are dead in their carnal sins. They are frequent backsliders, the principal ones who spread <sin>, Nacxit Xuchit in the carnal sin of his companions, the two-day rulers. <They sit> crookedly on their thrones; crookedly in carnal sin. Two-day men they call them. For two days <endure> their seats, their cups, their hats. They are the unrestrained lewd ones of the day, the unrestrained lewd ones of the night, the rogues of the world. They twist their necks, they wink their eyes, they slaver at the mouth, at the rulers of the land, lord. Behold, when they come, there is no truth in the words of the foreigners to the land. They tell very solemn and mysterious things, the sons of the men of Seven-deserted-buildings, the offspring of the women of Seven-deserted-buildings, lord.
Both Bolles and Roys have difficulty with the phrasing of the passage. We can understand two-day men as those who have a very transient view of life, shifting in their attitudes from one social fad to another, without solid foundation in God.
Where Bolles translates But thus returns lord the three children of lice, the younger sisters of the natives, Roys offers us But those to whom <the word> is brought, lord: thrice weighed down is their strength, the younger brothers native to the land. Neither man was able to capture the sense of the passage, although Roys did better. Bolles gives us plumeria flowers while Roys provides statements about being crooked in carnal sin. Bolles says They will be rabid on their daises, while Roys states that <They sit> crookedly on their thrones. Bolles uses the word rabid, while Roys offers unrestrained lewd ones. This difference follows through the entire section. At the end we still cannot make sense of the children of the men of Seven Deserted Houses, the children of the women of Seven Deserted Houses lord, and the sons of the men of Seven-deserted-buildings, the offspring of the women of Seven-deserted-buildings, lord, because we do not know the allusions used by the original writer.