We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
Ñuqanchikmi churachkanchik chay profético kamachiyta, Judá ayllumanta Leónmi reqsichirqan paypa llamk’ayninpi Daniel chunka hukniyuq qillqapa qhepa suqta versokunata kichaspa, “pacha tukukuypi,” 1989 watapi, maypachachus Unión Soviética chinkachisqa karqan Ronald Reaganwan Roma papawan pakasqa huñunakuywan. Qawachirqanchikmi Romaq kimsa kuti rurayninkuna hinallataq Babiloniaq urmaynin warmita reqsichinanta, hinaspa bestiata paypa hawa purisqanta, paypa patapi reynasqanta Apocalipsis chunka qanchisniyuqpi.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
U warmiwan, bestiapiwanpas chunka qanchisniyuq, chunka pusaqniyuq kapitukunapi rikuchisqanmi reqsichin Diospa aswan-aswan ruranan taripayta Kunan Pacha Babiloniaq contranpi, qaylla hamuq domingo kamachiywan qallarispa, Michael sayariqkama, runapa qochakuynin wichq’akusqankama. Chay pachaqqa Diospa Ejecutiva Taripayninpa ñawpaq kaq rakinmi, paypa khuyayninwan chaqrusqa hunt’achisqa. Chaymanta qanchis qhipa onqoykunawanqa, mana ima khuyaypas paypa taripayninkunawan chaqrusqachu kanqa. Iskay ruwaykunaqa tapuy-taripaypi hinallataq yuyarisqa kashan, mayqin taripaypas 1844 wata, octubre killapa 22 p’unchawninpi qallarisqa. Tapuy-taripayqa wañusqakunapa tapusqa kasqanwan, taripasqa kasqanwan qallarisqa; hinaspapas 2001 wata, septiembre killapa 11 p’unchawninpi kawsakkunapa tapuy-taripaynin qallarisqa.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Kawsaqkuna taripakuyqa iskay pacha rakisqañam; ñawpaq pachaqa qallarin 11 septiembre 2001 p’unchawpi, chay pachapi tapuywan chaymanta taripakuywan, pachak tawa chunka tawa waranqa ukhupi kaypaq akllakusqakunaq nisqankunamanta; imaraykuchus taripakuyqa Diospa wasinmanta qallarin. Wañusqakunaq tapuy taripakuyninqa rurasqa karqan chaykunallapim, mayqinpa sutinpas kawsayninpi huk kutiqa kawsay qillqapi qillqasqa kasqankumanta. Wañusqakunaq qillqasqa, registrasqa sutinkunaqa huchakunaq qillqanwan tupachisqa karqanku. Mana willakusqa huchakuna kaptiykuqa, sutinkunaqa kawsay qillqamanta hurqusqa karqanku. Kawsaqkunaq tapuy taripakuyninqa Diospa wasinmanta qallarisqan hina sut’inchasqa kachkan, ichaqa wañusqakunaq tapuy taripakuyninpiqa mana ima sut’inchaypas necesitakurqanchu.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Kawsaqkunapa investigativu taripayninpi, Diospa Simin allinta sut’icharqan chay taripayqa pachak tawar chunka tawa waranqa sellakusqankuman hina qallarisqanta Jerusalénmanta, mayqinchus Diospa iglesian kan. Bibliaqa kay cheqaq kayman huk iskay kaq chiqap testigotapas qon.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Pachaqa hamunña tiyan taripäwi qalltañapataki Diospa wasinpi; ukatï ñanaka jiwasanakamp qalltañapäni, ¿kunarakï kanqa Diospa evangelionapar jan istʼirinakan tukuyapan? 1 Pedro 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Kawsaqkunaq taripayninqa qallarin Jerusalén llaqtapi, Diospa wasinpi, hinaspataq chay taripay qallarinanpaq huk sut’i pacha kan. Kawsaqkunaq taripayninqa Jerusalén llaqtapi qallarin, qillqaqpa tintawan apanan wisq’achakuna Jerusalén llaqtata purispa, iglesiapi chaymanta allpapipas ruwaykachasqa millay mana allinkunamanta waqaqkuna, llakikuk qhari warmikunapa umankuman huk señalta churaptin.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Mana allin willakuyta mana kasukuq runakunaqa Apocalipsis qanchis kaq capitulopi reqsichisqa kanku, pachak tawa chunka tawa waranqa runakunamanta sapanchasqa hina; chaypi Juanqa paykunata achka llaqta runakuna nispa reqsichin. Chay achka llaqta runakunaqa kawsak alma-kunapa huk clase-ninta rikuchin, kawsakkunapa juicio tiemponpi juzgasqa kananpaq, Diospa leyninta mana hunt’aspa kasukusqankurayku; imaraykuchus papaq inti p’unchayninpi yupaychasqaku kasharqanku. Manaraq unaymanta hamuq Estados Unidos llaqtapi Domingo leymanta, Ezequiel qanchis kaq capitulopi qillqana tinteroyuq angelpa sellosqan runakuna—chaymi Apocalipsis qanchis kaq capitulopi sellasqa kaypas—huk señalta hina hoqarisqa kanqaku. Hinaptinmi kunan pacha allin willakuyta mana kasukuqkunaqa qanchis kaq p’unchaw sábadomanta cuentata mañakusqa kanqaku.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Ichaqa ñawpa miraykuna cristianokuna domingo p’unchawta waqaycharqanku, chayta ruraspanku Bibliapa samana p’unchawninta waqaychasqankuta yuyaspa; kunanpas sapa iglesiapi cheqaq cristianokuna kanku, Roma Católicapa huñunakuynintapas mana saqespa, pikunachus chiqap sonqowan creenku domingoqa Diospa kamasqan samana p’unchaw kasqanta. Diosqa chaskin paykunapa chiqap munayninta hinallataq paypa ñawpaqenpi cheqaq kayninkuta. Ichaqa domingo p’unchawta waqaychayqa leywan mañakusqa kaptin, hinaspa kay pachapi runakuna cheqaq samana p’unchawpa obligacionninmanta yachachisqa kaptinku, chaymanta pacha pichus Diospa kamachisqanta p’anqachinqa, Romaqlla autoridadninmanta aswan hatun mana kaq kamachikuyta kasukuspalla, chaywanqa Diosmanta aswan papadota yupaychanqa. Payqa Romaqtan hatunchan, hinallataq Romaq kamasqan institucionta kallpawan sayachiq atiynintapas. Uywa manchaypaqta hinaspa paypa rikch’aynintan yupaychan. Chay hina runakuna Diospa rimasqanman hina paypa autoridadninpa señalan kasqanta saqespanku, chaypa rantinpi Romaq akllasqan, paypa kamachikuyninpa señalnin kasqanta hatunchaspanku, chaywanqa Romaqman kasukuyninkupa señalta chaskinqaku—‘uywapa señalninta.’ Hinaspapas mana chay hina kay asunto lliw runakunapa ñawpaqenpi sut’ita churakusqan kama, hinaspa paykunata Diospa kamachikuyninkuwan runakunapa kamachikuyninkuwan akllanaykupaq apamusqan kama, mana allin ruraypi qhipaqkunaqa mana ‘uywapa señalninta’ chaskinqakuchu.” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Utkasqa runakunapa unanchanqa, evangelio nisqanta mana kasukuqkunata kasukunaman waqyaqmi.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Chay p’unchawpiqa kanqa Jesépa saphin, llaqtakunapa unanchaqnin hina sayaq; paymanmi mana israel runakuna maskhamunqaku, samayninpas hatun k’anchayniyuq kanqa. Chay p’unchawpitataqmi Señorqa iskay kaq kutipi makinwan yapamanta oqarinqa pueblonpa puchuqnin qhipaq kaqta, Asiriamanta, Egiptomanta, Patrosmanta, Cusmanta, Elammanta, Sinarmanta, Hamatmanta, lamar qochapi watakuna isla llaqtakunamantawan. Payqa llaqtakunapaq huk unanchaqta sayachinqa, Israelmanta qarqusqakunata huñunqa, Judápa chinkasqa ch’eqnisqa runankunatataq kay pachapa tawa kuchunkunamanta tantachinqa. Isaías 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Kunanakachus kunan pacha mana kasukunkuchu evangelio nisqamanqa, kawsashaqtinmi juzgasqa kanku; ichaqa juzgasqankuq qhipanta riyta tiyan kawsak pachak tawa chunka tawayuq waranqa tawa pachak chusku chunka tawayuqkunapa tapuy-juzgamientonmanta, imaraykuchus paykunaqa willasqa kayta atinku sapallan Diospa sellonta apaq qhari warmikunata rikuspalla, utqaylla hamuq domingo kamachiy krizispi.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Espíritu Santoq ruwasqanqa huchamanta, chiqap kaymanta, hinaspa taripanakuy-manta pacha kay pachata yuyayman churananmi. Kay pachaqa cheqaqta creeqkuna cheqaq kaywan ch’uya kayman t’aqasqa kasqankuta rikuspalla willasqa kayta atinqa, hanaq, ch’uya kamachikuykunaman hina purisqankuta qhawarispa, ancha alto, hatun yuyayniyuq rikch’aypi sut’ita qhawachispa, Diospa kamachikuyninkunata waqaychaqkunapa, hinaspa chakinwan saruchaqkunapa chawpipi kaq t’aqanakuyta. Espírituq ch’uyañachisqanmi reqsichin imayna hukniray kasqanta Diospa sellonniyuqkunapa, hinaspa llulla samana p’unchawta waqaychaqkunapa. Pruebakuna chayamuspaqa, sut’ita rikuchisqa kanqa ima kasqanta uywaq señalan. Chayqa domingo p’unchaw waqaychasqam. Cheqaq kayta uyarispaña chay p’unchawta santo hina yupaychaspa qhepakurikuqkunaqa, hucha runapa firmanwanmi apasqa kanku, paymi tiempos-ta hinaspa leykunata tikrayta yuyarisqa.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Kamachiq taripay, maypichus kinsa kaq Elíaspa llamkaynin hunt’akun, qallarin utqayllam hamuq Domingo kamachiywan. Iskay pacha rakikuyuqmi kachkan; ñawpaq kaq pachapi Diospa taripaykunaqa khuyapaywan chapusqa kanku, kunan mana evangelio nisqanta kasukuqkunapaq; chaymanta qhipataq qanchis qhipa unquykuna khuyapay mana kanchu hina warasqa kachkanku.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Prueba pachaqa manam aswan unaytaq hinaqchu qhipakunqachu. Kunanqa Diosqa kay pachamanta hark’aq makinmantaqa qechusunña. Unayñataqmi qhari warmikunaman rimasharqan Santu Espiritunpa rurayninwan; ichaqa paykunaqa manam waqyakuyninta uyarispa kasukusqankuchu. Kunanqa payqa llaqtanmanpas, hinallataq kay pachamanpas, taripayninkunawanmi rimashan. Kay taripaynikkunapa pachaqqa khuyapayakuypa pachanmi cheqaq kaqta yachaypaq manaraq ocasiónniyuq kaqkunapaq. Qhuyallawanmi Señorqa paykunata qhawanqa. Khuyapayakuq sonqonqa kuyurichisqanmi; makinpas qespichinapaq mast’arikusqallam kachkan. Ashkha runakunan qespikuypa cercaman yaykuchisqa kanqaku, kay qhipa punchawkunapi cheqaq kaqta ñawpaq kuti uyariqkuna.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Qospelman mana kasukunkuchuqa “huk ovejakuna” kanku, Jesúsqa qayayta prometirqan, hinaspan pay qayasqanpiqa Kikinpa siminta uyarisqanku.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
Huk wakin ovejakunapis kani, kay qatunmanta mana kasqanku; chaykunatapas pusamunaymi tiyan, paykunataq rimaynîta uyarinqaku; hinaspan huk qatu kanqa, huk michiqpas. Juan 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
Uyarisqanku “kunkam” iskay ñiqin “kunkam”mi kashan Apocalipsis chunka pusaqniyuq kapitulumanta, sinchita qaparimunña qaylla hamuq domingo kamachiy pacha, hatun qachapa taripaynin iskaychaska kaptin, huchanmanta pruebanakuy p’uyñunta hunt’achirqanña.
“The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Profetaka nin: ‘Huk angelmantaqsiq wakin angeltaqmi hanaq pacha-manta uraykamusqa, hatun atiyniyuq; hinallataq kay pachapas k’ancharisqa karqa paypa hatun k’anchayninwan. Hinataq sinchi kallpayuq hatunwan qaparispa nisqa: Babilonia hatun llaqtam urmasqa, urmasqaña, supaykunapa tiyanankutaq tukusqa’ (Revelación 18:1, 2). Kayqa iskay kaq angelnin willasqan kikin willakuymi. Babiloniaqa urmasqaña, ‘llapa nacionkunata warmi huchanpa phiñakuynin vinonta upyachisqanrayku’ (Revelación 14:8). ¿Ima vinotaq chayqa?—Llantu yachachikuyninkunam. Payqa tawa kaq kamachikuychikpa sábado p’unchawmanta ranti, llullaq sábado p’unchawta kay pachaman qosqa, hinallataq Edénpi Satanáspa Eva-man ñawpaqta willasqan llullakuyta yapamanta nisqa—alma-pa kikinmanta mana wañuq kayninta. Achka ayllukunataq pantasqa yachachikuykunatapas karu-karuman mast’arqa, ‘runakunapa kamachikuyninkunata yachachikuykuna hina yachachispa’ (Mateo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesúsqa llapa runakunapa ñawpaqpi servicionta qallarispaqa, Templota qhellichasqa mana yupaychasqa profanacionninmanta picharqan. Hinaspa serviciompa qhipa ruwayninkunamanta huknin karqan Templopa iskay kaq pichariynin. Chay hinaqa, kay pachata waqyaypaq qhipa llamk’aypi, iglesiakunaman iskay sapa waqyaykuna ruwasqa kanku. Iskay kaq angelpa willakuyninqa kaymi: ‘Babilonia urmamunña, urmamunña, chay hatun llaqtam, llapa nacionkunata machachisqanrayku warmi wachakuynin phiñasqa vinonwan’ (Apocalipsis 14:8). Hinaspa kinsa kaq angelpa willakuyninpa sinchi qapariyninpiqa, hanaq pachamanta huk kunka uyarikun nispa: ‘Lloqsiychis paymanta, llaqtay, ama huchankunapi kuska kaqkuna kanaykichispaq, amataq ñak’ariyninkunamanta chaskinaykichispaq. Huchankunaqa hanaq pachakama chayaranña, Diospas mana allin ruwayninkunata yuyarirunña’ (Apocalipsis 18:4, 5).” Selected Messages, libro 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Estados Unidospi domingo p’unchay kamachiy utqay hamuqpi, Moderna Babilonia patapi ejecutivo juicio progresivom qallarin, hinaspataq kawsaqkuna juicioq qhipa pacha qallarin iskaynin juiciokuna hukllawasqa tupasqankurayku. Kimsa kaq willakuq, Pactoq Mensajeropaq rikhichispa ñanta waqaychanan llamk’anata wakichiq, kawsaqkuna juicio pacha llamk’anata rikuchin, chay juicioqa 11 septiembre 2001 p’unchaypi qallarisqa, tukukunataq kunan pacha evangelio mana kasukuqkunamanta qhipa kaqkama Apocalipsis chunka pusaqniyuq t’aqaq iskay kaq kunka uyarispanku, Babiloniamanta lluqsispanku. Chay llamk’ana reqsichin pachak tawa chunka tawa waranqa runakuna temploq qallchakuyninta hinaspa pichakuyninta, ñanta waqaychaq mensajeroq ministerionpa qallariyninpi; chaymantataq hatun achka runaq temploq huk qallchakuynin hinaspa pichakuynin, Pactoq Mensajeropaq ñanta waqaychaq mensajeroq ministerionpa tukuyninpi.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Domingo p’unchay kamachikuy utqaylla hamunaypi, Pentekostespin Diospa atiynin rikuchikusqan hina kaqmanta yapamanta rikurinqa.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Mana mayqenchikpas Diospa sellonta chaskinqachu hayk’aqpas, caracterninchikpi huk manchasqa utaq qellichasqa kasqanrayku. Ñoqanchikman saqesqa kachkan caracterninchikpi pantasqakunata allinchay, almapa templonta llapa qhellichakuykunamanta pichay. Chaymanta qhepa tamya ñoqanchikman urmamunqa, imaynachus ñawpaq tamya urmarqan disipulokunaman Pentecostés p’unchaypi....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“¿Imatataq rurashankichik, wawqikuna, kay hatun wakichikuy ruraypi? Kay pachawan huñunakuyta rurashaqkunaqa kay pacha nisqapa molde-ninta chaskishanku, uywapa señalananpaqmi wakichikushanku. Kikinmanta mana atinichu nispa yuyayniyuqkunaqa, Diospa ñawpaqenpi uraykachaspa, cheqaq kayta kasukuspa alman-kuta ch’uyanchaspaqa, hanaq pacha nisqapa molde-ninta chaskishanku, urkunkupi Diospa sellon chaskinankupaqmi wakichikushanku. Kamachiy lluqsimuptin, señal nisqa churay hayk’umuptinpas, paykunapa carácter-ninkuqa wiñaypaq ch’uya, mana ima qellichasqaq hinallam qhiparinqa.” Testimonies, volume 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Kaypiqa huk profétic Simiypi rikuriyta atisqanmanta hina huk chhika mana tinkisqa kasqaman runa mitk’akuyta atinman, ichaqa chayta ruwanapaq manam necesidadchu kan. Discipulokunapa p’unchayninpi Pentecostéspi atiychasqa willakuyqa mana apasqachu mana judío runakunaman, paykunaqa chay pisi tiempo hamuq domingo leypi evangelioyta mana kasukuqkuna kanku. Pentecostéspi atiychasqa willakuyqa ñawpaq Israelmanmi apasqa karqa, paykunapaqmi huknin kimsa wata chawpinwan kuska pacha aswan qhipa probaciónninkupiraq karqa.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
Qanchis chunka semanakunam churakusqa kanku llaqtaykipa runakunapaq hinaspa santo llaqtaykipaq, huchallikuypa hunt’ayninta tukuchinapaq, huchakunata tukukuqpaq, mana allin ruwaqkuna rayku allinyachiyta ruwanapaq, wiñaypaq chiqap kayta yaykuchinapaq, rikuyta hinaspa willakuyta sellanapaq, hinaspa aswan Santoqta hawinapaq. Daniel 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Pentecostéspi kallpachasqa kachayqa mana apasqachu evangelio mana kasukuqkunaman Esteban wata 34pi rumiwan maqasqa wañusqa kachkaptinqa kama. Hermana Whiteqa sapa kuti kay chiqaqta reqsichin.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Hinaptin angelqa nirqan: “Paymi achka runakunawan huk semanapaq [qanchis watapaq] rimanakuyta takyachinqa,” nispa. Qispichiqninchis yanapakuyninman yaykusqan qhipan qanchis wata tukuypi, allin willakuyqa aswanqa judío runakunaman willasqa kanan karqa; kimsa wata kuskanwanraq Cristo kikinmanta, hinaspataq apostolkunamanta. “Semanapa chawpinpiqa sacrificiota haywarisqatawan oblasiontapas tukuchinqa.” Daniel 9:27. A. D. 31 watapa pukllay pacha tiempopi, Cristo, cheqaq sacrificio, Calvariopi haywasqa karqa. Chaymantataq templopa cortinanninqa iskayman llik’isqa karqa, chaywan rikuchispa sacrificiokunapa serviciunpa sagrado kayninpas, ninapaq kayninpas ripusqanta. Pacha chayamurqanña kay pachapi sacrificiopas oblasionpas tukunanpaq.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Chay huk semanaka—qanchis watakuna—A. D. 34 watapi tukukurqan. Chaymanta Estebanta rumiwan wañuchisqanwan judíokuna tukukuyninpi evangelio nisqata mana chaskisqankuta sellochasqaku; qatiqkunaqa ñak’arichiyrayku ch’eqesqa kaspanku ‘maymanpas rispa simita willarqanku’ (Hechos 8:4); chaymanta mana unayllatanña, Saulo, ñak’arichiq, tukusqa karqan, hinaspan Pabloman tukurqan, mana judío runakunapa apostolnin.” El Deseado de Todas las Gentes, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Pentecostés p’unchaypi kallpachakusqa willakuyqa, Cristo wañusqamanta kawsarimusqanmanta pichqa chunka p’unchay qhipaman, domingo kamachiywan tupaqmi, maypichus evangelioqa Cristoq huk wakin ovejankunata Babiloniamanta waqyachin; ichaqa chakatasqamanta qhipa kimsa wata chikanta manaraq hunt’asqaraqmi judíokunaqa “evangelio nisqapa ñak’arisqankuta sellarqanku”, chaymantaq willakuyqa mana judíokunaman rirqan, paykunaqa chay pachapi evangelio nisqata mana kasukuqkuna kasqankurayku. Rikch’akuq chiqaqmana-tupanakuyqa aswan hatunyachisqa kachkan 34 d.C. watapi judíokuna evangelio nisqapa ñak’arisqankuta sellarqanku nisqawan reqsichisqa kaptin, Sister Whiteqa hukniraqta nin.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Ritualkuna llapa kamachikuynin Cristomanta unanchasqa kasqanrayku, Paymanta mana kaqtinqa manam ima chaninniyoqchu karqan. Judíokuna Cristota wañuyman entregaspa Payta mana chaskisqankuta tukuchispa, templota hinallataq chaypi servicionkunata ima sigñificasqayuqta ruraq llapantam qhesachirqanku. Chaypa santu kayninqa ripusqanña karqan. Tukusqaña chinkachisqa kananpaq. Chay p’unchaymanta pacha sacrificiokuna ofrendakuna, paykunawan tinkisqa servicio hinallataq, manam ima niypaqchu karqan. Caínpa ofrendannina, manam Salvadorpi iñiyta rikuchirqanchu. Cristota wañuchispaqa, Judíokunaqa cheqaqtapunim templonkuta urmachirqanku. Cristo chakatasqa kasqanpacha, templopa ukhupi veloqa hananmanta uraykama iskayman llik’irasqa karqan, chaywan hatun qhipa sacrificio rurasqaña kasqanta, sacrificiokuna ofrenday sistemaqa wiñaypaq tukukuqña kasqanta unanchaspa.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
¿Judíokunaqa evangelio nirqanta mana chaskisqankuta sellarqankuchu Esteban-ta rumikunawan maqaypi, icha Cristo-pa chakatasqa cruzninpi? Kay rikch’akuq ch’iqchi kaywanmi tinkisqa kachkan, Pentecostéspi Diospa atiynin rikhurimusqanta chay ratollaña hamuq domingo kamachiywan reqsichiypi rikch’akuq ch’iqchiwan.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
Qhipa qillqapi kay rikuriy hina iskayrayakuyta allinta t’aqwirisunchik, ichaqa yuyarichiyta munani kaylla qhawariypa yachayninqa profetakuna riqsichisqan chiqaqmanmi sayasqa kasqanta: tukukuypi Diospa Laodicea llaqtanqa mana taripayta unanchanchu. Taripaypa imaymana pacha muyunkunatawan churasqanraykukunatapas qhawarispayku unanchasqa kayta munarqayku, imayna tapukuy taripaypas kamachiq taripaypas iskayninku utqay hamuq Domingo kamachipi tinkunku chayta sut’inchanapaq. Kayna qallarichisqayku rikuriy hina iskayrayakuykunawan kuska revelacionta rikunapaqqa, kay imakuna ñawpaqta qhawarisqa kanan karqa.
We will continue this study in the next article.
Kay yachayta qatiqpas hamuq qillqapi.
“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 romanos nirqanku samanan p’unchaypa tikrayninqa paykuna Iglesiankuwan rurasqa kasqanta, hinaspataq kay tikrayta kikillantataq apamunku Iglesiaq ancha hatun kamachiy atiniyninpa qhawachiqnin hina. Ninku semanaq ñawpaq p’unchayninta samanan p’unchay hina waqaychaspa, Protestantekuna paypa atiyninta riqsichkashankuta, chay atiyninwan diosmanta kaqkunapi kamachiyta ruray atisqanta. Iglesia Romanaqa mana saqisqachu mana pantay atiyninmanta mañakusqanta; hinallataq pacha tukuy llaqtakuna chaymanta Protestante iglesiakunapas, paypa rurasqan llulla samanan p’unchayta chaskispanku, Jehovápa samanan p’unchaynintaqa qhisachkaspa, chiqaqpuni chay mañakusqanta riqsichkanku. Kay tikraypaq kamachiyta niyta atinkumanmi, ichaqa yuyayninkupa pantasqanqa mana sasachu reqsisqa kanampaq. Papistaqa allin yachaqmi rikun Protestantekunata kikinkumanta p’antaqkuna kasqankuta, munasqankumanta chaymanta chiqaq willakuykunata ñawinkuta wisq’aspa. Domingo p’unchaypa sayaynin aswan munasqa kaptin, payqa kusikun, allinta yachaspa tukuy Protestante pacha qhepaman Romaq unanchan uraman pusasqa kananta.
“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.
“Sábado p’unchayta tikrayqa Iglesia Romana-pa atiywan kamachikuyninpa señalanmi utaq markanmi. Pichkuna chus tawa kaq kamachiypa mañakuyninta unanchaspa, chiqap sábado rantinpi llulla sábadota waqaychanata akllanku, chaywanqa sapallan chayta kamachiq atipaqman yupaychaytaraqmi qukunku. Uywaqpa markanqa papal sábado-mi, mayqinchus Diospa churakusqan p’unchaypa rantinpi kay pachapi runakuna chaskisqanku.”
“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.
“Ichaqaqa, profecíapi sut’inchasqa hina, uywaq señalta chaskinapaq pacha manaraqmi chayamunraqchu. Pruebapa pachaqa manaraqmi chayamunraqchu. Sapa iglesiapiqa cheqaq cristianokuna kanmi, Romano Católico comunióntapas mana saqespa. Manam pipas huchachasqachu kanqa, k’anchayta chaskispaña, tawa kaq kamachiypa obligacionninta rikunankukama. Ichaqa llulla sábadota kallpachaspa kamachiy lluqsipti, kimsa kaq angelpa hatun qapariynin runakunata uywatawan siq’isnintawan yupaychaymanta waqyaspa willaripti, chayqa llullaqwan cheqaqpa chawpinqa sut’ita rakisqa kanqa. Hinaspan chay huchallikuypi sutinchasqa hinallataq qhipakunqaku kaqkunaqa, uywaq señalta urqunkupi otaq 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 puriyninkunawanmi kay pacha-man chayamushanchik. Protestante iglesiakunaqa llapan kay pachapi kamachiq atiyniyuqkunawan hukllawaspa lluqsiq religionta sayachinqaku; chay llulla religionta hark’asqanrayku ñawpaq ayllunkunaqa aswan sinchi qatiykachayta muchurqanku. Chaypim papal samana p’unchawqa iglesiawan estadowan hukllachasqa kamachiywan qatiqchasqa kanqa. Kananqa huk nacionpa apostasia kanqa, chaymi tukupunqa nacionpa thuñiyninllapi.” Bible Training School, February 2, 1913.