Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Daniel qelqa hukniyuqta, ñawpaq angelpa willakuyninta rikuchin, iskay qelqa hukniyuqtaqa iskay ñiqin angelpa willakuyninta rikuchin. Profetiku simbologíapiqa, ñawpaq willakuyqa Diosman manchakuymi, iskay ñiqin willakuyqa Diosta hatunchaymi, kinsa ñiqin willakuytaq taripay p’unchay hora chayamunanta sut’ichan. Manaraq Danielpa iskay qelqa hukniyuqman chiqanta yaykunanchikpaq, aswan pisilla kutichiyta munan. Iskay ñiqin angelpa willakuyninqa aswanta Babiloniapa urmayninta sut’ichan.
And there followed another angel, saying, 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.
Hinaspan qhipanta huk angelpas hamurqa, nispa: “Babilonia urman, urman, chay hatun llaqta, llapa nacionkunata wañuy sunqumanta qhapaq aychaywan phiñasqa vinonta upyachisqanrayku.” Apocalipsis 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Iskay angelqa Babiloniapa urmayninta sut’inchan, llapa nacionkunaman “paypa huachakuyninpa phiñakuyninpa vinonta upyachisqanrayku” nispa. Paypa urmayninqa llapa nacionkunawan huachakusqanman kutichisqa kachkan. Chay huachakuyninqa llulla yachachikuyninkunawan ruwasqa kachkan, chaykunaqa “vino” hina rikuchisqa kanku. Catolic iglesiaqa achka llulla yachachikuykunamanta ruwasqa kachkan, ichaqa paypa urmayninwan chiqapta tinkisqa llulla yachachikuyqa, paypa “phiñakuyninta” paqarichiq llulla yachachikuymi. Chay yachachikuyqa iglesiawan estadota huñuy, iglesiataq chay tinkuypi kamachiq kasqanmi. Catolic iglesiaq phiñakuyninqa, paypa herejekuna nisqan runakunata qatiqchasqanmi. Paypa phiñakuyninqa kay pachapa reykunawan huachakusqanwan hunt’asqa kachkan. Kay pachapa reykunawan t’inkisqan, hinaspa paykunata kamachisqan mana kaqtinqa, herejekuna nisqan runakunata qatiqchayta mana atiymanchu karqan. Chayrayku iskay kaq urmayninqa, ñawpaq p’unchawkunapi hina yapamanta paypa phiñakuyninta rurayta atisqan qhipa p’unchawpi huk kutita señalan, chayqa kay pachapa reykunawan huachakusqanrayku hamun. Kay pachapa reykunaqa mana allin tinkuyman haykunku paypa llullankunata upyaspa. Babiloniapa urmayninqa qhipa kuti willasqa kachkan Apocalipsis chunka pusaqniyuq qhapiypi.
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. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
Kaykunakunamanta qhipamanmi huk angelta ricurqani hanaqpachamanta uraykamusqanta, ancha atiyniyuqta; paypa k’anchayninwanmi kay pacha qanchariykusqa karqa. Hinaspan sinchi kallarisaqwan qapariq nirqa: “Babylonia hatunqa urmarun, urmarunñan; supaykunapa tiyakunanman tukusqa, llapa millay espíritu-kunapa waqaychananman, llapa mana ch’uya cheqnisqa p’isaqkunapa wisq’asqa wasinmanpas. Llapa suyukunam paypa waqllikuy-manasqa phiñakuyninpa vinonta upyarqanku; kay pachapa reykunanpas paywan waqllikurqanku; kay pachapa rantikuqkunaqpas qhapaqyarqanku paypa munaycha-sumaq qhapaq kayninpa achka kayninmanta.” Huk simitatawanmi hanaqpachamanta uyariqani, nispa: “Lloqsiychis paymanta, aylluy, ama huchankunapi paywan kuska kaqkuna kanaykichikpaq, ama muchuyninkunatapas chaskinaykichikpaq. Huchankunarí hanaqpachakama chayarunña, Diospas mana allin rurayninkunata yuyarirunñan. Imaynan payqa qankunaman kutichirqa, chay hinallata payman kutichiychis; rurasqankunaman hina iskay kutita yapaychis. May p’ukuwan hunt’achirqa, chay p’ukullapita iskay kutita paypaq hunt’achiychis.” Apocalipsis 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Iglesia Católicaq qhawariynin puchkaynin 1798 watapi tukukurqan, ichaqa payqa kutinmi ruranki chay ñak’arichiyta ima rurasqanta Tutayaq Pacha-kunapi, qaylla hamuq domingo kamachiy sasachakuypi.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Ichaqa, hukwan qampaq aswan pisillataqmi kani, qamqa saqesqanki Jezabel warmita, paymi kikinmanta rimarin profetisa kasqanta, yachachinampaq hinaspa sirviqniykunata pantachinampaq wakin warmikunawan huchallikuyman hinaspa idolokunaman haywasqa mikuykunata mikunankupaq. Hinaspa payman tiemputa qorqani fornicasionninta manta wanakunanpaq; ichaqa manam wanakurqanchu. Qhawariy, payta puñuna pataman wijch’usaq, hinaspa paywan adulterio ruwasqakunatapas hatun ñak’ariyman, mana chay ruwasqankumanta wanakunku chayqa. Apocalipsis 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Payqa qorqan waranqa soqta chunka watakuna qonqasqanmanta kutirikunampaq qosqa karqan, ichaqa mana munarqanchu. Kimsa wata chawpin para ch'akiy, orqo Carmelo-man pusarqan, Jezabelman qosqa karqan kutirikunampaq, ichaqa paypas mana munarqanchu. Kaylla hamuq Domingo kamachiy Estados Unidos llaqtapi churasqa kaptin, qhipa p’unchaykunapi paywan wachuqchakuq kay pachapi reykunamanta ñawpaq kaqqa Estados Unidosmi, Apocalipsis chunka kimsayoqpi kay allpa uywa. Chay hinapin qispichiy pacha hunt’asqan k’asapiyta hunt’achisqaña.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Kay pachapi kaq llapan llaqtakunamanta aswan hatun, aswan allin munasqa naciónqa Estados Unidos nacionmi. Sumaq khuyapayakuq Providenciami kay llaqtata amacharqa, hinaspataq paymanmi hanaq pachaq akllasqa bendicionninkunata churarqa. Kaypim qatiykachasqa, ñak’ariykachasqa runakuna pakayta tarirqaku. Kaypim cristiana iñiyqa ch’uya kayninpi yachachisqa karqa. Kay llaqtapa runankunaqa hatun k’anchayta, mana imawan tupachiy atina khuyapayakuykunatapas chaskirqaku. Ichaqa kay qokuykunaqa mana yusulpayasqachu, Diosmanta qonqaywanmi kutichisqa kashan. Mana tukukuq Kaqqa llaqtakunawan yupaychayta waqaychan, hinaspataq huchankupas qhesachisqa k’anchayman hina tupasqa kan. Kunanqa hanaq pachaq qellqana libronpi suyuyninchispa contranpi manchay rikch’aq huk qillqasqa kashan; ichaqa huchan mana allinkaynin hunt’asqa kananpaqqa, Diospa kamachikuyninta mana valichispa p’akisqanmi kanqa.”
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Runakunaq kamachikuyninkuna chawpinpi, Jehovaq kamachisqankunawanpas, hamunqa qhepaman hatun ch’aqway, cheqaq kaywan pantasqa kay chawpinpi atipanakuyqa. Kunanmi kay maqanakuyman yaykushanchik,—mana atipanakuspa iglesiakuna chawpinpi kurak kayta munaspa churanakuychu, aswanqa Bibliapa religionninwan, willakuykunaq hinallataq yachachiy ñawpaqmanta hamuq costumbrekunaq religionninwanmi. Kay ch’aqwaypi cheqaq kayta hinallataq allin kawsayta hukllawaspa sayarinqakuq ruwaykunaqa kunanñam kallpachakuspa llamk’achkanku.” Spirit of Prophecy, volumen 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Domingu ley nisqapi, uywaqa señalnin kallpachisqa kan, chayhina “Diospa leyninta mana valiqta ruwaspa.” Domingu ley manaraq chayamuptin, uywapa rikch’aynin Estados Unidos ukhupi kamasqa kachkan. Domingu leyqa huk pacha puntoypi chayamun, ichaqa uywapa rikch’ayninpa kamayninqa huk pacha periodo. Chay pacha periodoqa profético periodo kashan, Danielpa kawsayninwan rikuchisqa, imaynachus Daniel qillqapa ñawpaq kaq kapituluypi qanchis chunka wata prisionpi kasqanwan rikuchisqa. Chay qanchis chunka watakunaqa Jehoiakimwan qallarisqa, ñawpaq mensaje 11 septiembre 2001 p’unchaypi kallpachisqa kasqanta unanchaspa, hinaspa Diospa leyninta mana valiqta ruwasqawan tukukusqa, imaynachus Cirospa “decreto” nisqanwan rikuchisqa.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Danielpa qanchis chunka watayuq profétiko kawsayninpa willakuyninqa askha profecía siqi-kunapa simbólikuyninmi. Chayqa pachak tawa chunka tawa waranqa runakunapa sellasqa kay pachanta rikuchin. Kimsa patapi suyaychasqa prueba ruranatawanmi rikuchin, chaymi Apocalipsis chunka tawa ñiqipi kimsa angel-kunapi ricuchisqa kashan, hinaspataq hebreo simi “cheqaq kay” nisqapa sayayninta rikuchin. Leviq churinkunapa ch’uyanchasqa kaynintapas rikuchin, mayqinchus pacto qhelqaqpa chaskiqnin rurasqanwan hunt’achikun. Cristoq iskay kutin templota pichasqanwanmi chayqa ricuchisqa kashan. Ezequiel pusaq hinaspa isqon ñiqi capítulo-kunapi Jerusalén ukhupi wiñaymanta wiñayman pantayman urmayqa chaywanmi ricuchisqa kashan. Hinallataq, Estados Unidos llaqtapi uywaq rikchaynin kamarikun chay historiatapas rikuchin.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Uywakuna llaqtap rikchayninqa hinallataq rikuchisqa kachkan Jezabelpa Acabwan qhelli huchapi urmayninwan, Herodespa Herodíaswan qhelli huchapi urmayninwan, Aaronpa hatarikuyninpa qori becerro nisqawan, Jeroboampa iskay llulla yupaychana templonkuna Betelpiwan Danpi churasqankunawan, Baalpa profetankunawan Ashtarotpa profetankunawan Carmelo Orqopa willakuyninpi. Ellen Whitepa qelqasqankunapi, uywakuna llaqtap rikchayninpa sapan sut’i nisqanqa iglesiayuq estadowan huñusqa kasqanmi, chay t’inkisqapi iglesiaq kamachiq kasqanwan. Iglesia estadota kamachinanmanta chay sasachakuymi chay sagrado qelqa, Estados Unidospa Constitución nisqan, hark’ananpaq rurasqa karqan. Iglesiawan estadopa t’aqasqa kayninpa kamachikuynin kay pachapi uywa nisqapa qayllamusaq Domingo kamachiypi saqisqa kaptin, Estados Unidospi iglesiayuq estadopa hunt’asqa huñuyninqa ruwasqa kanqa.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
11 septiembre 2001 watamanta Estados Unidospi domingo ley kamaqa huk rikuy prueba kan, chayqa sut’inchay yachaqkuna profecía nisqapiqa uyariyninwan riqsinku bestiapa imagenninpa kamariyninta. Kunanqa chay ruwanakuypa tukukuyninmanña chayashanchik. Bestiapa imagenninpa kamariyninpiqa achka kuyuykuna kan, chaykunam yanapanku hunt’asqa wiñariyninman domingo leypi, maypichus bestiapa señalnin qatiqman churasqa kachkan. Político kuyuykuna kan, religioso kuyuykuna, social kuyuykuna hinaspa financiero kuyuykunapas. Qhawariychis kay qatiq pasajepi ima ruwaykuna sut’ichasqa kasqankuta bestiapa imagenninpa kamariyninwan tinkichisqa.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Ñam preparacionkunaqa ñawpaqmanmi purishan, kuyuykunapas rurakushanm, chaykunam uywa-man rikch’akuqta ruranankupaq tukunku. Kay pachapa historiapin kaq ruwaykuna rurasqam kanqa, chaykunaqa kay qhipa p’unchaykunapaq profecíapa willakusqankunata hunt’achinqa” The Seventh-day Adventist Bible Commentary, volume 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Uywa sanan uywakunamanta rikch’ayninqa ñawpaqman puriq wakichiyta churapun, chaypi “ruwaykuna” hinaspa “kuyuykuna” kasqanwan, iskayninpas achkaq rimaypi. Danielpa qanchis chunka wata prisionpi kasqan historiankaqa Jehoiakimwan qallarisqa karqan, hinaspa Cirospa kamachikuyninwan tukukusqa. Jesusqa huk imapa tukukuyninta sut’inchan huk imapa qallariyninwan, hinaspa kanmi huk “kamachikuy” mayqinchus chay pacha qallariyninta rikuchin, mayqintachus Danielpa qanchis chunka watakuna profetapi rikch’an. Chay “kamachikuy” karqanmi USA Patriot Act, mayqinchus llaqtapa ñawpaqenpi sayarichisqa karqan Islampa atacayninmanta, kimsa kaq ay! nisqapa. Ichaqa Abraham Lincolnpa Guerra Civil pachapi, utaq Franklin Rooseveltpa Segunda Guerra Mundial pachapi, kamachiq umalliqpa sapallan kamachikuyninkunamanta mana hina, Patriot Actqa kunankamapas kallpanpi kachkan, hinaspa aswanraqmi takyachisqa hinaspa kallpachasqa kanqa, pacha llapa Islamwan awqanakuykuna yapaykusqanman hina. Guerra Civil hinaspa Segunda Guerra Mundialpa kamachiq umalliqpa kamachikuyninkunaqa awqanakuykuna tukukusqanwan tukukapurqan; ichaqa mana kanqachu tukuynin pacha llapa Islamwan awqanakuykunapa, aswanpas llapa kay pachapi mancharichiq atacaykuna wiñayman yapaykuyanqa.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Qharasqa cultura occidental ukhupi iskay hatun kamachiy yuyaykuna kan: Inglés Kamachiy, hinaspa Romano Kamachiy. Inglés Kamachiypa qallariyninqa kaymi: huk runaqa mana huchayuqchu kan, huchayuq kasqan sut’inchasqa kama; Romano Kamachiypa qallariynintaq kaymi: huk runaqa huchayuqmi kan, mana huchayuq kasqan sut’inchasqa kama. USA Patriot Act nisqaqa Romano Kamachiypa rikch’aynin allin reqsichisqa huk ejemplonmi, hinaspataq Inglés Kamachiywan chiqap contrapi sayan. Kayqa chay “ruwaykuna” ukhupin hukninmi, bestiaq unanchan rikch’aynin ruwasqa kayninpi paqarichisqa kananpaq. Sichus Estados Unidos llaqtakunaqa Catolicismopa rikch’ayninman tukunan kani chayqa, Católico diniyuq hinaspa político yuyaykunaqa Estados Unidos ukhupi ñawpaqta sayarichisqa kananmi, bestiaq señalnin kamachisqa kananpaq manaraq.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Kay yuyayqa ñuqapa yuyaynayman kallpawan hamushan. Kayta unanchaychis; ancha hatun chaninniyuqmi. Kay iskay ayllukunamanta mayqenninwanmi ñuqanchikpa allin kayninchikta huñunaykichik? Kunanqa akllayninchikta ruwashanchik, manas unaychu reqsisunchik Diosta sirviqta, mana payta sirviqtapas. Leyiychis Malaquíaspa tawa kaq capitulonta, chaymanta sinchita yuyaymanaychis. Diospa punchawninqa ñañanpiña kachkan. Kay pachaqa iglesiata tikrachisqa. Iskayninpas huk yuyayllapi kashanku, pisiyachiq qhawaq politicanman hina rurashanku. Protestantekunaqa llaqtapa kamachiqninkunaman llamk’achinqaku kamachikuykunata ruwanankupaq, huch’uyasqa kamachiyta kutichinankupaq hucha runapaq, Diospa templonpi tiyaykuq, kikinmanta riqsichikuspa payqa Dios kasqanta. Romano Católicopa kamachikuy yachachikuyninkunaqa Estadopa waqaychasqan, amachasqan sikipi churasqa kanqaku. Kay nacional apostasiataqa utqayllam nacional thuñi qatiykunqa. Bibliamanta cheqaq kaq chiqap protestonqa manaña much’asqa kanqachu, chaykunataq Diospa leyninta mana kawsayninkupa kamachikuy siminman churasqankumanta. Hinan wañusqa testigokunapa qawqanmanta uyarikunqa simi, Juan qawasqan Diospa siminrayku, Jesucristoq testimoniunta hap’iq kasqankurayku wañuchisqa almankunawan rikch’achisqa; hinan sapa cheqaq Diospa wawankumanta mañakuynin wicharinqa: ‘Señor, llamk’anaykipaq pacha hamunña: imaraykuchus leykiyta chinkachisqanku.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Ñawpaq pasajemi señalan pacha, maypin “Católica Romana principionakapas Estadopa cuydasqanman hinaspa amachasqanman apasqa kanqa,” nisqa, Domingo kamachiypi pasasqanta. Domingo kamachiyqa tukupayninmi simbólico periodomanta, chayqa qallarirqan 11 de septiembre de 2001 p’unchawpi. Patriot Act qallariyninpiqa, Domingo kamachiyta tukukuyninpi rikch’achin. Iskay eventokunan, animalpa imagenta rurachinapaq apamunankupaq, kinsa kaq Ay ayqekuy karqan, chaymanta qhipaman Patriot Actpas.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Uywaqaymanpa rikchayninpa kamasqanmi chay pruebayqa maypichus wiñay destinoyninchik decidirisqa kanqa, hinaspataqmi hamun domingo ley ñawpaqman. Domingo leypiqa, qanchis p’unchay adventistakuna hina, probationninchik tukukun; chaypitaqmi rikuy atiy sello churasqa kan, estandartepas oqarisqa. Uywaqaymanpa rikchayninpa kamasqanqa domingo leymanta ñawpaqta ocurrin, rikuy atiy selladomanta ñawpaqta, hinallataq probationpa tukukuyninmanta ñawpaqta.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señorqa sut’ita rikuchiwashan animalpa lantinwanqa rurakusqa kanqa manaraq probación tukukuptin; chaymi Diospa llaqtanpaq hatun prueban kanan, chaywanmi wiñay destino-ninku nisqa qhawarisqa kanqa. Qanpa sayaynikiqa hina chaqrusqa mana tupaqkuna-hina kashan, chayrayku aslla runallam pantachisqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13pi kay yachachiyqa sut’ita rikuchisqa kachkan; [Apocalipsis 13:11–17, nisqata qillqasqa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Kaymi pruebananmi Diospa llaqtanpaq kanqa manaraq sellasqa kashaqtinku. Llapa runakuna Diosman cheqaq kasqankuta rikuchispa kamachikuyninta waqaychaspa, hinaspa llulla sábado-ta ama chaskispa, Señor Dios Jehovápa unanchan uranman churakusqaku, hinaspa kawsaq Diospa sellonta chaskinqaku. Hanaq pacha paqarisqa cheqaq kayta saqespa, domingo sábado-ta chaskiqkunaqa bestiapa markanta chaskinqaku” Manuscript Releases, volume 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Uywakuna qari uywaqa rurakunanpaq pacha, Danielpa qanchis chunka watayuq watakuna prisionpi kasqanwan rikuchisqa karqa. Danielqa ñawpaqta Diosman manchakuyta pruebaypi pasárqa, Diospa mikhuynillanta akllaspa mikhunanpaq. Danielpa ñawpaq pruebanqa mikhuywan tupaq pruebaymi karqa. Danielpa iskay ñiqin pruebanqa rikuywan tupaq pruebaymi karqa, chayqa chunka p’unchaw pruebay pacha tukukuyninpi ruwakurqa, Diospa mikhuyta mikhuspa, Babiloniapa mikhuyta mana mikhuspa. Chay mikhuy paqarichisqan allin kayqa Danielpa cuerponpi rikurisqanpi sut’inchasqa karqa. Iskay ñiqin pruebanqa rikuywan tupaq pruebaymi. Ñawpaq pruebanqa mikhuywan tupaq pruebaymi. Danielqa iñiyninta qawachirqa, hinallataq ñawpaq pruebayta pasarqa; ichaqa iskay ñiqin pruebaypiqa, Daniel manam ñawpaqmantapacha rikuyta atirqachu, payqa “aswan wirayuq, aswan sumaq rikch’ayniyuq” rikhurinqachu mana chayta, Babiloniapa mikhuyta mikhusqakunamanta nisqa. Sapa kuti kanmi runakuna ancha sumaq rikuriq, ichaqa q’upa mikhuyta mikhuspa; hinallataq allinta yuyaychakusqa hampi kaymanta musuqchasqa runakunapas kanmi puriq wañusqa hina rikhuriq.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Ñawpaq kaq pruebaypi Danielpa sapan kamachikuyta hinaspa iñiyninta rurayninmi iskay kaq pruebayta atipachirqan, ichaqa iskay kaq pruebay pacha tukukuyninqa “laqhapi” p'isturqan. Huch'uy librota 11 agosto 1840 p'unchawpi mikhuq Milleritakunaqa, chaymanta qhipaman Diosta hatuncharqaku Chawpi Tuta Qapariy willakuyninta willakuspa, maymi chay willakuy suyuntinpi lamar unu muyuriynin hina p'ampachispa purirqan. Iskay kaq pruebayqa rikuy pruebaymi, mayqinchus ñawpaqta literal hinaspa espiritual mikhuna pruebaywan ñawpaqchasqa, chaymantataq qhipaman profetico litmus pruebaywan qatipasqa. Iskay kaq pruebayqa rikuywan sut'inchayta mañakun, chay iñiypa, mayqintachus ñawpaq kaq pruebaypi rimarqa.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Kunanqa iñiyqa suyasqanchiskunapa chiqap kaqninkunam, mana rikuy atisqanchiskunapa chiqap kasqanmanta qhawachiqmi. Chaywanmi ñawpaq machukunakuna allin sutichasqa karqanku. Hebreos 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Danielpa iskay kaq capítuloqa rikch’ariywan qhawasqa huk pruebam, chayqa allinta atikunmanllam, sapaq ñawpaq pruebaqpi akllasqa mikhuna churasqaqa kay prueba rurayman cheqaqtapuni churakuspa applikakusqa kaptin.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Kay musqhoyqa huk ñawpaqchasqa pacha kamaqpaqraqmi kachkan; ichaqa tukukuyninpi rimanqa, mana llullakuspan. Sichus unaychakunman hina rikurinqa, suyay chayta; imaraykuchus cheqaqtapuni hamunqa, manam unaychakunqachu. Qhawariy, paypa alman hatunchasqa kasqanqa manam cheqapchu paypi; ichaqa chanin runaqa iñiyninwanmi kawsanqa. Habakkuk 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Iskay kaq qhawarinapa ruwayninqa tutayaypi saqisqa kachkan, ñawpaq kaq qhawarinapi rimakusqa iñiynin cheqaq iñiy kasqanta rikuchinapaq.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Juanman qusqa sapa k’anchay, qanchis illapa kunapi rimarisqa karqan, ñawpaq kaqwan iskay kaq angelkunapa willakuyninkuna ukhupi pasananpaq kaq ruwaykunapa sut’inchasqan karqan. Runakunapaq mana allinchu karqan kaykunata yachanankupaq, imaraykuchus iñiyninkuqa cheqaqtapuni pruebasqa kanan karqan. Diospa kamachikuyninpiqa ancha admiraypaq, ñawpaqman puriq cheqaq kaykuna willasqa kanan karqan. Ñawpaq kaqwan iskay kaq angelkunapa willakuyninkuqa willasqa kanan karqan, ichaqa mana aswan huk k’anchayqa rikuchisqa kanan karqanchu manaraq kay willakuynikuna sapaq ruwayninkuta hunt’aspa tukuchkaptinku.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Allinmi chaymi kachkan Danielpa iskay kaq capítulo, huk rikch’ayninmanta sayasqa kasqanrayku, imaraykuchus bestiapa rikch’ayninpa pruebannta qawachin. Profecíata yachaqkuna, septiembre 11, 2001 p’unchawta profecíapa hunt’asqan hina riqsisqankunaqa, pakasqa librotas simbólicamente mikhurqanku. Chaymantaqa kutichisqa karqanku Adventismopa ñawpaq ñankunaman, imaynachus rikurinku pionero 1843 chaymanta 1850 Cartakunapi. Chay ñawpaq ñankunaqa rikhurichirqanku ñawpaq angelpa kuyuriyninta, chaymanta paykuna pusasqa karqanku hamut’anankupaq kayqa kinsa kaq angelpa kuyuriynin kasqanta. Llapa ancha chanin revelaciónkuna, mayqinakunata hamut’anankupaq pusasqa karqanku, hamurqan profecíapa metodología nisqanta hamut’asqankumanta. Chay metodologíaqa William Millerpa metodología-ninwan tipificasqa karqan, chaymi takyachisqa karqan paypa historiankupa ñawpaq mensajenniyoq kallpachasqa kaptin agosto 11, 1840 p’unchawpi.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840 watapi huk watapiq profecía hunt’asqa hinallataq allin rikuchikuyninmi llapa runakunaq sonqonpi hatun munaychayta churarqan. Iskay wata ñawpaqtaqa, Josiah Litch, iskay kaq hamuqniyoqmanta willakuq kamachikuqkunaq huk ñawpaqnin, Apocalipsis 9 nisqamanta huk qhaway rikuchiyta ruraspa, Imperio Otomano urmayninta ñawpaqta willarqan. Paypa yupaychayninman hinaqa, kay atiyniyuq kamachiyqa urmachisqa kanan karqan... 1840 wata, agosto killapa 11 p’unchawninpi, Constantinopla llaqtapi otomano atiyniyoq kamachiy p’akisqa kanan suyachikunman. Hinaspan ñoqaqa creenimi, chayqa cheqaq kasqanta tarisqa kanqa.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Chay p’unchaykuna nirqanman hina, Turquía mamallakta, kikinpa kamachikuq willakuqninkuna rayku, Europa suyuq yanapakuq atiyniyuq llapa nacionkunapa amparayninta chaskirqan, chay hinaqa cristiano nacionkunapa kamachisqanman churakusqa karqan. Chay pasasqa imapas sut’inchasqa willakuyta hinallataq hunt’arqan. Chayta yachaspa, achka runakuna Millerwan paypa masinkunawan chaskisqa profecía hamut’anapa kamachiykunap chiqap kasqanta iñirqanku, hinallataq advento kuyuyman musuq atiyniyuq kallpachay hatunmanta qusqa karqan. Yachaysapakunapas, hatun kasqayuq runakunapas, Millerwan hukllachakuspa, iskaynintaq willakuspa qillqaspa paypa qhawariyninkunata rimanakurqanku, hinaspa 1840 watamanta 1844 watakama llamk’ayqa utqaylla mast’arikuspa purirqan.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Runakunaqa 11 septiembre 2001 p’unchayta profecía hunt’akusqan hina chaskispaqa, chayllataqmi “Future for America nisqapa chaskisqan profecía sut’inchay kamachiykunap allin kasqanmanta chiqaqta yuyarirqanku.” Angelqa pakasqa librowan uraykamurqan, mikhunankupaq kaqkunatataq mikhuyta kamachirqan. Millerita historiapa uchuy libronpi, hinallataq kunan historiaykupaq pakasqa libropi kaq profecía-yuyaychanakuyqa, animalpa imágenninpa ruwakusqan pruebata allinllata pasaykuypaqmi munakun. Ichaqa mikhuspa, utaq profecía ruway-ñannin metodologíanta ukhuman chaskisqanmanta qhipaman, yachaqa ñawpaqta mikhusqanmanta rikuywan sut’inchayta rikuchinanmi. Chay iñiy rurayninqa huk pruebaywanmi rikuchisqa kanan, chay prueba pasasqa tukukuynin “yana” kasqanwan.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
William Millerpa profetakunapa kamachinkuna, ñawpaq angelpa historiapi, kimsañiqin angelpa historiapi sayachisqa profetakunapa llavikunawan huñusqa kasqanrayku, profeciata yachaqkuna riqsinku chunka tawañiqin Apocalipsispi kinsa angelkunam sapaqnin huk willakuyta apamurqaku huk huch’uy libropi, mikhusqa kananpaq. Mikhunaykupaq akllasqanku metodologíankunam chay yachaqkunata qawarichin, chunka pusaqniyoq Apocalipsis angelqa 11 ñiqin setiembre 2001 watapi uraykamuspa, makinpi huk libro mikhusqa kananpaq kasqanta, ichaqa mana chiqanta chunka pusaqniyoq qillqapi rimarisqa kaptinpas.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Ángelqa makimpi pakasqa liwruyuq karqan. Chay profétik yuyayllaqa Danielpa rikuchisqanmi, Babiloniap mikhunanta mana chaskiyta akllarqan chaypi. Chay profétik yuyayllam necesitakusun animalpa imagenninpa ruwakusqanta qhawarinapaq, imaraykuchus animalpa imagennin ruwakunampaq apamunqa nisqa “kuyukuyninkuna” hinallataq “ruwasqakuna” kasqanmanta willasqa kashaspanchikpas, domingo p’unchawpaq kamachiyta churaypaq kuyuyqa “tutayaypi” purisqanmanta pas willasqa kashanchik. Paykunap kuyukuyninkunata tutayaypi qhawarinanchikpaq espirituypa “tuta qhawaq antiparrankuna” nisqayuq kaytaqa tiyan, imaraykuchus chayqa imagenninpa ruwakuyninmi, ichaqa “tutayaypi” ruwasqa. Chayqa reqsisqa kanqa sapallanmi profecíapa kamachikuyninkunawan, mayqinkunatachus profecíata yachaq runa chaskirqan, 11 de septiembre de 2001 watata kimsa kaq Ay pa chayamunanta hunt’akuq hina reqsisqan p’unchawpi.
“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.
“Tayta Diosmi rikuchisqa imakuna pasaqkanku qhipa p’unchaykunapi, paypa llaqtan wakichisqa kananpaq sayanankupaq hark’aypa, piñakuypa wayraq sut’iywan churanakuyta atipanankupaq. Ñawpaqmanta willasqakuna, paykunaq ñawpaqninpi kaq ruwaykunamanta yachachisqa kasqankurayku, mana samaylla suyanapi tiyayta atinchu hamuq wayra muchuyta suyaspa, kikinkuta sonqochakuspa nispa Señorqa pakaykunqa cheqaq kasqankunata muchuy p’unchaypi. Ñuqanchikqa kanan suyakuq runakuna hina Señorniykuta suyaspa, mana qhilla suyayllapi, aswan ch’aqwaypi llank’aspa, mana kuyukuq iñiypi. Kunanqa mana p’unchaychu yuyayninchikta huch’uy importanciayuq imakunawan hunt’achinapaq. Runakuna puñusqankukama, Satanásqa llapa imatapas kallpachkan, Señorpa llaqtan mana khuyapayakuyta nitaq justicia-ta tariyninkupaq. Domingo p’unchaymanta kuyuyqa kunan tutayaypi purishan. Umalliqkunaqa cheqaq tapukuyninta pakashanku, chay kuyuywan huñunakukuq askha runakunaqa manaraqmi rikunku maymanchus ukhu puriyqa apan. Rimayninkunaqa llamp’u, rikch’arisqa cristiano hina; ichaqa rimarisqan p’unchayqa dragónpa espiritunta rikuchinqa. Ñuqanchikpa ruwana kamachisqanmi llapa atiyninchikwan ruway, amenazasqa kaq ch’iki muchuyta hark’anapaq. Runa masinchikpa ñawpaqninpi allin k’anchaypi churakuspa prejuicio-ta chinkachiyta mask’ananchik tiyan. Chay cheqaq tapukuyta ñawpaqninman apamunanchik tiyan, chayhina allin aswan kallpayuq hark’ay rimayta churaykuspa yuyaychaypa qispikuyninta mich’aq kamachikuykunapaq. Qhelqasqa Simikunata mask’aspa, iñiyninchikmanta imarayku kasqanta willayta atinanchik tiyan. Profetaqa nin: ‘Mana allinkunata ruwaqkunaqa mana allinta ruwanqaku: mana allin runakunamanta mana mayqinpas entiendenqachu; yachaqkunaqa entiendenqaku.’ Testimonies, volumen 5, 452.”
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Danielqa rikch’ayninpi “yachaqkuna”ta rikuchin, paykunaqa domingo p’unchaypaq kamachikuy puriyninta rikuyta atinanku, chayqa “tutayaypi” ruwakuspa kaptinpas. Chaytaqa ruwanman, mikhuywan sutinchaska pruebata atipasqanrayku, manaraq qhawanawan sutinchaska pruebaman chayanankupaq. Uywaqa ima kaqninmanta rikch’achisqa k’askata ruwaqchasqan qhawanawan sutinchaska pruebayqa “tutayaypi”mi ruwakunchik.
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Qay artículope qallarisaqku Danielpa iskay kaq kapítulonmanta yuyaymanasqanchikta, iskay kaq angelpa willakuynin hina.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
Ñuqaqa pusasaq ñawsa runakunata mana reqsisqanku ñanpi; pusaqmi paykunata mana reqsisqanku purinakunapi. Ñawpaqenkupi tutayayta k’anchayman tukuchisaq, q’ewi q’ewi kaqkunatataq chiqanta rurasaq. Kaykunatan paykunapaq rurasaq, manataq saqesaqchu. Isaías 42:16.