In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
Ñawpaq qillqasqakunapi riqsichirqanchikmi Milleritakuna yachasqankuta paykuna chunka sipaskunapa rikch’ayninta, Habacuc iskay kaq kapitiluta, hinaspa Ezequiel chunka iskayniyuq kaq kapitilupa iskay chunka hukniyuqmanta iskay chunka pusaqniyuq kama versikulunkunata hunt’asqankuta. Ezequielpi kaq versikulokuna riqsichinmi kay kimsa profétiko pasajekuna qhepa p’unchaykunapi sumaqta hunt’akuspaqa, “sapa rikuyqepa ruraynin” hunt’akunanta. Paní Whitepas kay rikch’akuymantam rimarin.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Apocalipsispiqa llapa Bibliapa libronkuna tinkunku hinaspa tukukunku. Kaypiqa Danielpa libro nisqapa hunt’asqanmi kachkan. Hukninqa profecíam; huknintaq revelaciónmi. Sellasqa karqa mana Apocalipsischu, aswanqa Danielpa profecíasqanpa chay qhipa p’unchaykunaman tupaq rak’inmi. Ángelqa kamachirqan: ‘Qanri, Daniel, simikunata wichq’ay, librotaq sellay tukupay p’unchaykama.’ Daniel 12:4.” Hechos de los Apóstoles, 585.
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
Chunka waranqa tawa chunka tawayoq sipaskunamanta rimayqa, pachak tawa chunka tawa waranqa sellasqa p’unchawkunaq tiempope, sapa qillqapi hina kikin letra-hinakama kutichisqa kachkan; chay tiempoqa 11 ñiqin septiembre killapi, 2001 watapi qallarin, hinaspata tukukun pantaq sipaskunapaq punku wisqasqa kaptin, utqay hamuq domingo kamachiy tiempopi. Chay historiapa periodo ninapiqa, sapa rikuyqpa rurayninmi “Bibliapa llapan librunkuna tinkunku hinaspa tukunku” nisqapi rikuchisqa kasqanta qawachin.
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
Ñawpaq qillqapiqa hamut’aypa huk sayariyta hatarichkashanchik, Daniel chunka hukniyuqpa tawa chunka versiculonpi rikuchisqa hawapi historiapa siq’inta sut’inchanapaq; chayqa kay pachapa allpa uywapa Republicano waqranpa política historianta rikuchin. Chay historiaqa purin kuskanpi allpa uywapa chiqaq Protestante waqranpa religión historiwan. Riqsichisqanchikmi wakin profético siq’ikunata, chaykunaqa allpa uywapa Republicano waqranmanta rimanku; hinaspan chay siq’ikunata churaykushanchik profético historiapi, mayqinchus qallarisqa karqa tukukuypa pachapi 1989 watapi.
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
1776 watapi qallarisqa, 1798 watapi pacha tukukuypi tukusqa allpa uywapa profétiko pacha, kunan llapan lïnakuna rurayninta ruraspa kashaqtin hukllachaspa apanakuyta munasqayku lïniam. 1776manta 1798kama pachaqa Alpha y Omega sut’inta apamun, imaraykuchus qallarinqa hinaspa tukukunpas huk kamachiy ruwaqwan, chaymi huk nasyunpa rimaynin.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Llaqtapa rimasqankunaqa kamachiqninchikpa hinallataq taripaqninchikpa ruwayninkunam.” The Great Controversy, 443.
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
Kay allpacha animalpa huk ñawpaq kaq unanchayninmi rimaynin. Estados Unidospa Constitución nisqaqa huk Diosmanta hamuq qillqaqa karqan, hinaspan pichqasqa punkukunata kicharirqan religiosa hinaspa política libertadpaq; chayta ruwaspanmi “unu wayq’u” nisqa qatiykachayta millp’urqan, mayqenchus pachak watakunapi Europapa reykuna hinaspa Iglesia Católica rurashaq karqanku.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Amataqmi mach’aqwayqa siminmanta unuyninta mayu hina warmipa qhepanta wijch’urqan, mayu apasqa kananpaq. Hallp’ataq warmita yanaparqan, hallp’ataq siminta kicharirqan, hinaspan millp’urqan chay mayuta, mayqintachus dragón siminmanta wijch’umurqan. Apocalipsis 12:15, 16.
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
Kay allpapa pacha uywaq kamachikuynin tukukuyninpi, Bibliapa profecíanpi soqta kaq qhapaq suyu hina, hukmanta rimarinqa; ichaqa chayqa dragón hina rimarinqa, domingo p’unchaw kamachiyta kallpawan hunt’aspa.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Hinallataqmi rikurirqani huk uywata allpamanta lluqsimuqta; payqa iskay waqrakuniyuq karqa oveja hina, ichaqa dragón hina rimarqa. Apocalipsis 13:11.
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
Kay pacha uywakunaqa qallarirqan soqtak kaq qhapaq suyuta hina 1798 watapi, papakunaq atiynin qichusqa kaptin.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Hinallataq Papado, kallpanta qichusqa kaspa, qatiykachaymanta saqeyman qatiykachisqa karqa, Juanqa huk musuq atiyniyuqta rikurqa, dragónpa siminta waqachinampaq, hinaspa chaylla sinchi, mana yupaychasqa llamk’ayta ñawpaqman apanampaq. Kay atiyniyuqmi, qhipa kaq iglesiapaq chayri Diospa kamachikuyninpaq maqanakunampaq, ovejapa waqrayuq uywawan unanchasqa karqa.” Signs of the Times, November 1, 1899.
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
1798 watapi, papakuna wañuchiq chakiyman hina k’irisqa kachkaptin, Estados Unidos rimarqan, hinaspa imaynan Alpha y Omega nisqapi kachkan hina, qallariypi rimariyqa tukukuypi rimariyta ñawpaqta rikuchirqan. Alien and Sedition Acts nisqakunaqa 1798 watapi kamachikuyman rimarisqa karqan, chaywanqa tukuypi churakusqa kamachikuykunata ñawpaqta rikuchirqan, mana allin inmigración nisqamanta, hinaspa medios de comunicación nisqamanta rimakuq kamachikuykunata.
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
Kay pacha niqchik rikusqanchikmanta 1776manta 1798kamaqa Alpha hinallataq Omega unanchayniyoqmi, imaraykuchus qallariyninpi Reqsisqa Kachariy qillqap “rimayninta” reqsichin, chaymi 1798 watapi Alien and Sedition Acts nisqakunata rikch’achin. Chay pacha chawpinpitaq United States-pa Constitution-ninta tarinki. Chay pachaqa allpa uywaq kamachikuyninmanta huk profetiku rikch’ayta qun, imaraykuchus oveja hina rimaspa qallarin, ichaqa chay pacha tukukuyninqa dragón-ta rikch’achiq kamachiywanmi tukukun. Ichaqa achka kuti hina, imaqa qallariyninpas tukukuyninpas chiqninakuykunawanmi tinkun. Chay pachaq ñawpaq waymarkanqa qhipa waymarkapi rikuchisqañam, chay chawpi waymarkataq United States-pa Constitution-nin karqa, chaytaq CHUNKA KIMSAYOQ estado-kunaq ratificasqan karqa. Hebreo simipi “cheqaq kay” nisqa simiqa ruwasqa karqa ñawpaq qillqamanta, chaymanta chunka kimsayoq qillqamanta, chaymanta hebreo alfabetoq qhipa qillqamanta.
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
Kunan pacha kunan yuyarisqanchikqa ñawpaq kaqpa, qhepa kaqpa, Cheqaq kaqpa unanchasqanmi. Chay pachaqa Biblia profecíapi soqtaq qhapaq suyuta hina allpa uywapa kamachikuynin qallariyman pusak pachatam rikuchin, chayraykutaq Biblia profecíapi soqtaq qhapaq suyuta hina allpa uywapa kamachikuynin tukukuyman pusak pachatapas rikuchin. Chay pachaqa 1989 watapi, pacha tukukuypi, qallarin. 1776manta 1798kamaqa 1989manta utqayllam hamuq Domingo kamachiykama churaykusqa kanan, maypachachus allpa uywa dragón hina rimarin, Alien and Sedition Acts nisqawan rikuchisqa hina.
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
Allinmi allinmi huk profetapa chiqaq kayta yachayniykuman churay. Chay chiqaqqa “tukuy pacha” nisqapa huk chiqninmi, huk unancha hina, achka kuti mana qhawarisqa. Laodicea nisqapi Adventismonqa allinmi yachayta atinqa 1798 watapas “tukuy pacha” kasqanta, ichaqa paykunapa unanchayninkuqa chayllapim tukukun, imaraykuchus mana imatapas yachankuchu llapa reforma siqi huknin hukwan tupachisqa kasqanmanta. Sapa reforma siqipas “tukuy pacha” nisqawanmi qallarin.
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
Moisésqa Cristota rikch’achisqan karqa, hinallataq Moisés kikinmi chay chiqaqta sut’inchasqa, Pedrotaq chayta Hechos libropi takyachirqan.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Señor Diosniykiqa qankunapa chawpinmanta, qankunapa wawqikikunamanta, noqaman rikch’akuq Huk Profetata hatarichinqa; paytaqa uyariyku. Deuteronomio 18:15.
Jesus was to be “like unto” Moses.
Jesúsqa Moisés hina kananpaq karqa.
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
Kunanqa, wawqe panikuna, yachani mana yachaspa chayta rurasqaykichista, kamachiqniykichiskunapas hinallataq. Ichaqa Diospa llapa profetankunapa siminwan ñawpaqmantaraq willasqan imakunata, Cristoq ñak’arinanpaq, chaykunataqa hunt’arqanñam. Chayrayku wanakuspa tikrakuychis, huchaykichis pichasqa kananpaq, Señorp a qayllanmanta samaymanta kausay p’unchaykuna hamunan kama; hinaspa payqa kachamunqa Jesucristota, ñawpaqmantapacha qankunaman willasqa karqan chayta. Paytaqa hanaq pacha chaskinan tiyan llapa imakuna kutichisqa kanan p’unchaykama, chaykunamanta Dios rimarqan llapa santo profetankunapa siminwan, kay pachaq qallariyninmantapacha. Moisesqa cheqaqtapuni taytakunata nirqan: Señor Diosniykichisqa wawqeykichismantam hoq profetata oqarimuchisunkichis noqaman rikch’akuqta; paytam uyariychis llapa imachus nisunkichis chaypi. Hinaspa pasaqmi, mayqin almachus mana chay profetata uyarispaqa, llaqtamantan chinkachisqa kanqa. Arí, llapa profetakunapas Samuelmanta qallarispa qhepantaraq hamuqkuna, hayk’achus rimarqanku chaykunaqa, kay p’unchaykunamantam willarqanku. Hechos 3:17–24.
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
Moisespa historiampi tukukuypa pachaqqa paypa paqarisqanmi karqan, chaymi Cristopa paqarisqanta rikch’achirqan. Cristo hinallataq Moisespa paqarisqanpiqa yachaymi aswan yapakurqan, chay yachaymi chay mirayta pruebayman churana karqan. Iskayninpa paqarisqanmantam yachayqa Egiptopa dragon atiyninta hinallataq Romapa dragon atiynintapas kallpachirqan profecíapi prometisqa runakunata wañuchiyta munanankupaq. Orqokunapi michiqkuna, inti lloqsimuq lawmanta yachaqkunaqa chay tukukuypa pachapi yachay aswan yapakusqanta entienderqanku chaykunata rikch’achinku.
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
Imataq sapa kutin mana reparasqachu kaymi: tukuypa puchukaynin pachapi iskay señalkuna kan. Manam Moisesllachu paqarirqan, aswanpas kimsa watakuna ñawpaqman wawqen Aarón paqarirqan. Cristo paqarinanmanta soqta killakuna ñawpaqman primon Juan paqarirqan. 1798 wataqa “tukuypa puchukaynin pacha” nisqapa aswan rikhsiyninmi, hinaspataq 1798 watapi animalqa (político aparaton) (puta warmi) tutayaq pacha ukunpi montasqan wañuchisqa karqan, huk wata qhipamantataq chay animalta montasqa “warmi”pas wañurqan.
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
1989 watapi ishkay umalliqkuna karqan. Reaganqa 1989 watapi churakuykama kamachirqan, chaymantañataq ñawpaq Bush kamachiyta qallariq. Waranqa iskay pachak suqta chunka watakuna tukukuyninqa Babiloniapi prisionpi qanchis chunka watakunawan unanchasqa karqan, hinaspa General Ciro, Daríopa sobrino, raymi tutapi Belsasar-ta wañuchispa, Daríoqa cheqaqta qhapaq rey karqan. Daríowan Ciroqa chay pacha tukukuypi iskay señalakunata rikch’achinku.
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
Moiséswan Aaronwan, Juanwan Jesuswan, Dariowan Ciro wan, papadowan papa wan, hinaspa Reaganwan Bushwan ukhupas proféticallañ tinriyninkukuna llapaqmi k’anchaypa p’unchayninkuna kanku, allin metodología nisqawan yachaykuspa qhawarisqa kaptinqa. Kaypi rikuchisunchikqa kaymi: Juanqa, Jesuspa primonqan, chunlla pampapi qapariq simi karqa; chaytaqa Moisespa wawqen Aaronmi unanchasqa karqa, paymi chunlla pampaman purirqa Moisesta tinkuq, paypa simin kananpaq.
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
Cristopa hawk’asqanman ñawpaq kimsa chunka watakuna ukhupi, hinallataq anticristopa ñawpaq kimsa chunka watakuna ukhupipas, kan huk señas nisqa, chaymanta reqsichisqa huk “kunkata”. Cristopaqa, chayqa karqan Juanpa kunkan, purunpi waqyaspa. 533 watapi Justiniano huk kamachikuyta ruwarqan, anticristota reqsichispa hina herejekunapa allinchariqnin, iglesiapa umanpas. Justinianopa kamachikuyninqa karqan chay “kunka” nisqa, 538 watapi Orléans Consejo-pi domingo p’unchaw kamachikuy “decreto” nisqapaq wakichiq.
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
Heneral Ciroq ejercitunmi karqan rimayqa, Darioq Babiloniata atipaynin mana unaypi hamunanpaq kasqanta reqsichiq.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Ciroq ejercitonpa Babilonia llaqtapa perqan ñawpaqman chayamunqanqa judíokunapaq huk señal karqan paykunapaq prisionmanta kachariyku kayqa qayllayamusqanta. Ciro paqarinanmanta aswan huk pachak watakuna ñawpaqtaña, Inspiración nisqaqa sutinwan rimarqan, hinaspataq qillqasqa kananpaq kamachirqan cheqaq llamk’asqanmantapas: imaynatas Babilonia llaqtata mana yuyasqata hap’inanpaq, hinaspataq prisionpi wawakunapa kachariykusqanpaq ñanta allichananpaq. Isaías nisqawanmi kay simi rimarisqa karqan:”
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“‘Kaymi nin Señormi willasqaqanmi paypa akllasqanman, Círusman, paqpa allin makinmanta ñoqaqa hap’isqayrayku, ñawpaqninpi suyukunata urmachinaypaq; … ñawpaqninpi iskay raprayuq punkukunata kicharinaypaq; hinaspa punkukuna mana wichq’asqa kanqachu; ñoqaqa ñawpaqniykiman risaq, q’iwikuchkaq cheqokunatapas chiqanchasaq: broncemanta punkukunata pedazollapi p’akisaq, fierromanta trancakunatapas kuskanmanta kuchusaq: hinaspa qosqayki tutayaypi qori-qollqekunata, pakasqa cheqokunapi pakasqa qapaq kaykunatapas, yachanaykipaq ñoqa, Señor, sutiykimanta qayasuqniyki, Israelpa Diosnin kani nisqayta.’ Isaías 45:1–3.” Profetas y Reyes, 551.
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
Ishkay testigokuna utaq ishkay señalkuna nisqawanmi profetikusqa “pacha tukukuynin” sutiyachisqa sayarichisqa kasqanta riqsisqa kaptin, chayhinallataqmi riqsiy atikunman chay ishkay señalkunamanta hukninqa qayllamuchkaq historiata riqsichiyta, willakuyta utaq waqyayta rikuchisqanta. Aarón, Juan, Ciro, hinaspa Justinianoqa pacha tukukuyniq manaraq chayamushasqanmanta ñawpaqta hamuq señalta rikuchinku. 1798 watapi pacha tukukuyninqa 1776 mantapacha 1798 kama rikuchisqa pacha muyu tukukuyninmi. Chay historiapa chawpinpi kaq señalqa chunlla pampapi waqaq siminmi, qayllamuchkaq historiata willarinqanpaq. Chay historiata qallarisqa huk qillqasqa willakuywanmi, mayqinchus qhapaq rey utaq papa nisqapa kamachiq diktatorial atiyninta qichuspa chinkachirqan; tukukuynintaq huk qillqasqa willakuywanmi, mayqinchus huk dictadorpa kasqanayna kayninta rikuchirqan. Chawpinpi kaq qillqasqa willakuyqa hamuq historiapa “waqyaynin”ta rikuchirqan, chay waqyaynintaq kaykarqan Estados Unidospa Constituciónninqa chay historiapa tukukuyninpi urmachisqa kananta.
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
Chay historiapaq siq’inqa 1989 watapi yapamanta qallariyta qallarirqan, hinaspan Domingo kamachikuypi tukukun, maypin 1789 watapi, iskay pachak watakuna ñawpaqpi, chunlla pampamanta willakuyqa mana chaskisqa kachkan. 1989 wataqa pisiq chunka tawa chunka versículopa tukukuyninpi kaq pacha tukuypaqmi karqan, hinaspan 1798 watapi kaq pacha tukuypaqwan tupachkan. 1989 wataqa 1776 watawan tupachkan, hinaspan Domingo kamachikuyqa 1798 watata reqsichin. Chay historiapa chawpinpi, maypin llapa rikuchikuykunapa ruwayninqa hunt’asqa kan, 2001 wata, septiembre killapa 11 p’unchayninpi qallarisqa historiapaq, hinaspa 1789 watapa willakuyninkama puriq historiapaq, hunt’akun, hinaspan Constitución tikrasqa kachkan. Chawpinpi huk waymark kananmi tiyan, Diosqa hayk’aqpas mana tikranchu. Chay waymarkqa utqaylla hamuq Domingo kamachikuymanta qallariq profétic historiaqpaq huk willakuyta reqsichinman.
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
1989 wataqa pacha tukukuypa tiempunta chusku chunka versículopi, chaymi pusaj chunka hukniyuq versículopi domingo leyman pusamun. Pacha tukukuymanta qhepataraq chayamurqa, ichaqa domingo leymanta manaraq ñawpaqta, willakuy waqaychayqa karqa 11 de septiembre de 2001. Chayqa waqyan chay pacha historiapa tukukuyninpi, kimsa kaq Ay, 11 de septiembre de 2001 p’unchaypi chayamurqa, hinallataq chaylla ratopi hark’asqa karqa, huk kutitaq mana suyasqa musphay hina maqanakunqa, waranqa llaqtakunataq chinkachisqa kanqa. Chay chinkachiy chayamuchkaptin, Satanásqa admirakuypaq ruwanasninta qallarinqa, chay ruwaytaq qayllamanta hamuq domingo leypi qallarin.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
¡Ay, Diospa llaqtan runakuna waranqa llaqtakunapa qaylla chinkachisqa kayninta musyaymanchikman, kunanqa yupaychasqa idolatríaman casi qusqachasqa! Ichaqa achkaqkuna, cheqaq kawsayta willakuyta ruranankupaq kaqkuna, wawqinkunata paninkunata tumpanku hinaspa huchachanku. Diospa tikray atinin yuyaykunaman hamuptinqa, sut’i hukninchaymi kanqa. Runakunaqa manan munanqachu qhawapaylla taripaq kayta, nitaj urmachiyta. Manan sayanqachu chay chiqapi, mayqenchus kay pachaman k’anchayta llipyachinanta hark’an. Paykunapa qhawapayasqanku, paykunapa tumpasqankuqa tukukunqaña. Awqapa kallpankuna maqanakuypaq huñunakuchkanku. Sinchi ch’aqwaykuna ñawpaqninchikpi kachkan. Tantanakuychik, wawqiykuna paniykuna, tantanakuychik. Cristowan watanakuychik. “Ama niychikchu: ‘Huñunakuymi’, ... amataq manchakuychikchu paykunapa manchakusqankuta, amataq manchariychikchu. Ejércitokunapa Señor Diosllata ch’uyaqchaychik; paylla qankunapa manchakusqaykichik kachun, paylla qankunapa llakikuykichik kachun. Hinaspa payqa waqaychana wasim kanqa; ichaqa iskaynin Israelpa wasinkunapaq mitk’akuna rumim hinaspa urmachiq qaqam kanqa, Jerusalén llaqtapi tiyaqkunapaq toqllam hinaspa watukuy trampam kanqa. Hinaspa achkaqkuna paykuna ukhupin mitk’anqaku, urmanqaku, pakisqa kanqaku, toqllasqa kanqaku, hinaspa hap’isqa kanqaku.”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Kay pachaqa huk teatromi. Chaypi arariqkunaqa, paypa llaqtan runakunaqa, qhipa hatun dramapi sapa hukninchik ruwanan ruwasqanta ruwanankupaq allichakuchkanku. Diosqa mana rikuykuchkannachu. Runakuna hatun t’aqakuna ukhupiqa manam hukllayasqa kay kanchu, aswanpas runakuna paykuna kikinkupaq munaq kaykunata hunt’achinankupaq huñunakuspaqa chayllapi hukllayasqa kanku. Diosqa qhawachkanmi. Paypa maki mana kasukuq kamachisqan runakunamanta munasqanmi hunt’akunan. Kay pachaqa manam runakuna makinkunaman qusqa kasqachu, ichaqa Diosqa huk pisi p’unchawkama pantaywan mana allin kamachiypa imankunata atipachkananpaq saqichkan. Uraymanta hamuq atiyniyuqmi llank’achkan qhipa hatun rikch’aykunata kay dramapi rikhurichinanpaq,—Satanás Cristo hina hamuspa, llulla pantachiynin mana chanin kaywan hunt’asqa llank’aspa, pakasqa huñunakuq ayllukunaman paykikuna watanakusqankupi. Confederaciónpaq munaywan kuyasqa qowikuqkunaqa awqapa yuyayninkunata ruwachkanku. Iman rayku kasqanqa, chaymanta lloqsiyqa qatinqam.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Huch’a rurayqa qayllañam hunt’akunan tupanman chayashan. Pantasqa kaymi kay pachata junt’achkan, hatun manchariynataq utqayllam runakunaman hamunanpaq kachkan. Tukukuyqa ancha qayllañam. Noqayku, cheqaq kayta reqsikunaqa, wakichikuspa kashanchik kay pachaman utqaylla urmamunanpaq kaq, llapanta mancharichiq hinallataq mana suyasqa musphachiy hina hamuqpaq.” Review and Herald, September 10, 1903.
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
Riqsichiyqa, 1789 watapi Constitución yaykuchisqanmanta rikch’achisqa karqan chayqa, kinsa kaq angelpa willakuyninmi, mayqanmi iskay kaq Kadeshman kutimun, chaypachataq pachak tawa chunka tawayuq waranqa akllasqakunapa sellasqa kaynin qallarin. Chay riqsichiyqa Apocalipsis chunka pusaqniyuq kaq qillqapa ñawpaq kaq kunka willakuyninmi; hinaspa manam chay pacha Nueva York llaqtapa hatun wasikuna urmachisqa kasqallachu, astawanpas Constituciónpa ancha ukun kaq kayninmi t’ikrasqa karqan. Constituciónqa qillqasqa karqan hinaspa inglés kamachiyman sayasqa karqan, maypa sapsi yuyayphilosofian kayhinata sasallam sut’ichasqa kayta atin: “huk runaqa mana huchayuqmi kan, huchayuq kasqan chiqaqchasqa kaman.” Constituciónqa qillqasqa karqan Roma kamachiy sutiyuqta rechazanapaqmi, maypa sapsi yuyayphilosofian kayhinata sasallam sut’ichasqa kayta atin: “huk runaqa huchayuqmi kan, mana huchayuq kasqan chiqaqchasqa kaman.”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
1789 watapi llaqtamanta hamuq willakuyqa, Constitución nisqawan rikuchisqa, 2001 wata septiembre 11 p’unchawmanta willakuyta rikuchin, manataq ruphasqa wasi hatunkuna chay historiata huk literal hunt’asqawan señalasqallachu karqan, aswanpas Patriot Act nisqapa pasajen (rimay) nisqapas chay willakuyta rikuchirqan.
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
Patriot Act nisqaqa (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) Estados Unidos-pa Congresonman yaykuchisqa karqa, 2001 watapi setiembre 11 p’unchaypi terrorista atacukuna qhipaman pisi p’unchayllapi. Chay ley paqarichiq qillqaqa Cámara de Representantesman 2001 watapi octubre 23 p’unchaypi yaykuchisqa karqa, Senadomanri 2001 watapi octubre 24 p’unchaypi. Presidente George W. Bush-mi chayta ley hina firmaspa sayachirqa 2001 watapi octubre 26 p’unchaypi. Patriot Act nisqaqa gobiernopa atinqanta kallpachayta munarqa terrorismo ruwaykunata tapuy, maskhay hinaspa hark’ay atiyta, chaymanta qhaway rikch’anakuy hinaspa ley hunt’achiqkunapa atiyninkunatapas mast’arichiyta; chaymi inglisp simipi ley paqarisqan huk hatun, saphi kamachiyta mana chaskirqachu, mayqin runapas mana huchayuqmi kachkan, mana huchachasqa kasqanta sut’inchasqa kama. Kunan p’unchaykamaña chayta gobierno ukhupi akllasqa kurakkuqkuna llamk’achkanku, ley nisqapa allin ñanninta muyurichinankupaq, sapalla kawsayta hinaspa chanin taripanakuykunatapas qichunanpaq.
We will continue this study in our next article.
Qatiq qelqayniypi kay yachayta qatiqllaña riqsichisunchik.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“¿Imaynataq kashanchik kay manchariy, llakikuywan junt’a solemne tiempopi? ¡Ay!, imayna hatun orgullotaq iglesiapi atipashan, imayna iskay uya kay, imayna qollqesqa engañokuy, imayna p’achallikuy munay, yanqa kusikuy, pukllayta munay, imayna qhapaq kayman wichay munay! Tukuy kay huchakuna yuyayta phuyuyniyoqman tukurqan, chayrayku wiñay kaq imaskunata mana reqsisqachu karqan. ¿Manachu Qhelqata mask’asunchik, kay pachap historiapi maypi kasqanchikta yachananchikpaq? ¿Manachu yuyaysapa runakuna hina tukusunchik kay tiempopi ñoqanchikrayku ruwakusqan llamk’aymanta, hinallataq ñoqanchik huchasapa runakuna hina mayqin sayayninchikta hap’inanchikmanta, kay pampachanakuy llamk’ay purishaqtin? Sichus imapas almasninchikpa salvacionninmanta yupaychayniyoq kashanchik chayqa, sut’i, allinta tikrayta ruwananchikmi. Cheqaq wanakuywan Señorta mask’ananchikmi; sonqonchik ukhuman p’akisqa kaspa huchanchikkunata confesakunanchikmi, chay hina pichasqa kanankupaq.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Manamñaqa manañam astawan qhipakuyta atinchu chay layqasqa hallp’api. Utuqayllaña qayllachkanchik kamachisqa p’unchayninchikpa tukukuyninman. Sapa alma tapukuchun: ¿Imaynatan ñuqaqa Diospa ñawpaqenpi kashani? Manam yachanchikchu hayk’aqlla sutinchikkuna Cristo-pa siminman apasqa kanqanku, hinaspa asuntunchikkuna tukuy sonqowan qhipa kutipi taripasqa kanqanku. ¡Imataq, ay, imataq kay taripaykuna kanqa! ¿Chanin runakunawan yupasqa kasunchikchu, utaq mana allin runakunawan yupasqa kasunchik?”
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
“Iglesiata hatariychun, Diospa ñawpaqenpi qipaman kutisqanmanta wanakuchun. Rikch’akuqkuna rikch’ariychun, waqra waqyayninta sut’inchaspalla qaparichun. Kayqa willakunanchikpaq chiqap sut’i amonestaciónmi. Diosqa sirviqninman kamachin: ‘Qaparimuy sinchiwan, ama qhesachakuychu, waqra hina simiykita oqarichiy, llaqtayman huchankuta rikuchiy, Jacobpa wasinmanpas huchankuta rikuchiy.’ Runakunapa yuyayninman chayananchikmi; mana chayta atispaqa, llapa kallpanchikpas yanqallañam kanman; hanaq pachamanta huk angel uraykamuspa paykunaman rimaptinpas, siminkunaqa mana aswan allinta ruranchu wañuypa chiri rinrinman rimashanman hina. Iglesiataqa rurayman rikch’achinanchikmi. Diospa Espiritunqa manam hayk’aqpas hamunqachu ñanta ñawpachaspalla wakichikusqankama. Chaypiqa sonqota kuskanchaspalla allinta mask’anakuy kanan. Chaypiqa hukllachasqa, mana sayk’uspa mañakuy kanan, hinaspa fe nisqawan Diospa promesankunata hap’ipakuy kanan. Chaypiqa manam unquna llach’apawan cuerpota p’achalliychu kanan, ñawpa p’unchawkunapi hina, aswanqa alma nisqapi ancha p’akiylla, uraychakuy kanan. Manam huk ñawpaq razónniyoqchu kashanchik kikinchikta kusichikunaykipaq, nitaq kikinchikta hatunchanaykipaqpas. Diospa kallpasapa makin uranpi uraychakunanchikmi. Paymi rikurimunqa cheqap mask’aqkunata sonqochaypaq hinaspa bendeciyta qorqonampaq.”
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
“Llamkayqa ñawpaqninchikpi kashan; ¿chaymanchu yaykusaqku? Utqayllam llamkana kanchik, sapa kuti mana sayk’uspa ñawpaqman purinanchikmi. Señorpaj jatun p’unchawninpaq wakichikusaqmi kanan. Mana ima pacha chinkachinanchikchu, mana pacha kanchu kikillanchikrayku munasqanchikkunapi ocupasqa kananchikpaq. Kay pachapi runakuna yachachisqa kananmi. ¿Imatataq noqanchik sapankamanta ruwashanchik wakinkunaman k’anchayta apamunanchikpaq? Diosqa sapa runaman llamkayninta saqewan; sapaqninmi ruwananpaq rakiyoq, kay llamkaytaqa mana qhespichispa saqeyta atinchu, almaikuna chinkananpa hatun peligronninwan.”
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
“¡Ay wawqe masiykuna, ¿Chu Santo Espíritu-ta llakichinkichis, hinaspa ripunanpaq ruwankichis? ¿Chu kusisqa Salvador-ta qichunkichis, paypa qayllanpi kaypaq mana wakichisqa kasqaykichisrayku? ¿Chu almanakunata chinkachinkichis cheqaq kaqta mana yachasqankurayku, qankuna samayniykichista ancha munasqaykichisrayku, Jesus qankunapaq apaq llasaq qipita mana apariyta munaspa? Puñuymanta rikch’arimusunchis. ‘Allinta umalliychis, vigilante kaychis; imaraykuchus qankunapa contraykichi Diabloqa, huk qaparikuq leon hina, purin mayqentaq mikhunanpaq maskhaspa.’” Review and Herald, March 22, 1887.