In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.
Ñawpaq qillqakunapiqa pacha hapiqku kimsa pruebakunamanta iskayñiqnin pruebayuq profetap siminkunata riqsichinapaq, chay kimsa angelkuna sut’inchasqanman hina. Sapa angelqa huk sapaq pruebatam qawachin, iskayñiqnin pruebataq rikuywan reqsichisqa prueban hina qawachisqa kachkan. Kimsa angelkunatapas riqsirqanchik, sapaqnin pruebankunapas Daniel qillqap huk kaq capitulonpi reqsichisqallataqmi kachkan, maypichus chay kimsa pruebakunamanta iskayñiqninqa Danielpa hinaspa chay kimsa allin runakunapa rikch’ayninman hina sayasqa karqa, aycha mana mikhuq mikhunata mikhusqankumanta qhipaman, Babilonia llaqtap mikhunanpa rantinpi. Iskayñiqnin pruebayuq huknin característicantaqmi kay: achkha kuti Iglesiapa hinaspa Estadopa huñusqa kasqanta qawachiq huk rikch’ayninwanmi reqsichisqa kachkan.
All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.
Kimsa angelkunapas sapa-sapa pruebankunapas reqsisqa kachkan Nimrodpa Babelnin urmaqninpi, Génesis qillqapa chunka hukniyuq capítulo nisqapi. Kimsa pruebakuna chaypi rikuchisqa kachkan “go to” nisqa rimay kimsa kuti apaykachisqanwan, versículo kimsa, tawa, qanchis nisqakunapi. Iskay kaq “go to” nisqa rimay, versículo tawa nisqapi, iskay kaq angelpa pruebanta señalaykun.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Hinaspataq nirqanku: “Hamuychik, huk llaqtata hinaspa huk torreta rurasun, puntan hanaq pacha kama chayananpaq; sutinchiktapas rurakusunchik, ama tukuy kay pachapi ch’iqikachasqa kasunchikpaq” (Génesis 11:4).
A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.
Llaqtaqa huk estado-ta sut’inchan, torreqa huk iglesia-ta. Paykunapas munarqaku huk sut’i sasacha kayninchikta, chaytaqa rikuchin “suti ruwakuyta” munasqankupi. Iskay ñiqin pruebapiqa sasacha kaymi sapa kuti rikurichin; chaypas ruwakun huk contrario sasacha kaywan tupachisqa hina, Caínwan Abelwan, yachaqwan mana yachaq virgenkunawan, utaq Danielpa iskay ñiqin pruebampi rikuy aparienciapi, Babiloniapa mikhunan mikhuqkunapa chawpinpi, chaymanta huk ladoqa legumbres mikhuqkunapa chawpinpi.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.
Ama hina suyuykuyki, chunka p’unchaykama kamachiqniykikunata pruebay; mikhuyniykupaq qarpasllata quwayku, ukyanapaqtaq yaku. Chaymanta ñawpaqniykipi rikuykuysun ñawinchayku, hinallataq reypa mikhunanmanta mikhuk wamrakunapa ñawinchasqanpas; imayna rikusqaykiman hina, chayman hina kamachiqniykikunawan ruray. Chaymi payqa kay ruwaypi paykunawan acuerdota ruraspa, chunka p’unchay pruebarku. Chunka p’unchay tukukuyninpiqa, paykunapa ñawinchasqanku aswan sumaq, aswan wirayuq aychalliyoq rikurirqan llapa reypa mikhunanmanta mikhuk wamrakunamanta. Daniel 2:12–15.
In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.
Milleritakunapa historiapi, iskay kaq angelpa pruebanninqa iskay laya yupaychaqkunata rikuchirqan. Chay pruebaqpi mana allinta pasaq claseqa Romaq ususinkuna karqan, huk claseqa iñiypi takyasqa qespichisqa runakuna karqanku, paykunaqa ñawpaqman riq k’anchayta qatipakuspalla. Romaq ususinkunaqa mamankupa profético kasqanta rikuchinku, hinaspa mayqen mamapa ususinkuna tukurqanku chay mamaqa warmi-qharikama huchallikuqkunaq mamanmi sut’inchasqa kachkan. Profecíaman hina, huk qharikama huchallikuq warmiqa estadowan tinkisqa kasqayuq iglesia-m, imaynan papadopa rikch’aynin kasqan hina.
The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.
Kimsa angelkunamanta ñawpaq kaq, Apocalipsis libroq chunka tawañiqin kapítulopi rikuchisqa, sapa huk kimsa angelkunapa sapa huktin kimsantin pruebakunata hap’in, hinaq Daniel libroq ñawpaq kapítulunapas chay hinallataqmi. Daniel chunka iskayniyuq kapítulopipas kimsa patapi pruebanakuy ruwaymi reqsichisqa, chayrayku chay kimsa patapi pruebanakuy ruwayqa Daniel libroq qallariyninpiwan tukukuyninpipas kashan.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Achkanuqakunaqa pichasqa, yurakyachisqa, hinallataq suyaychasqa kanqaku; ichaqa millay runakunaqa millayta ruwallankuq; millay runakunamantaqa manam mayqenninpas entiendinqachu; ichaqa yachaqkunaqa entiendinqaku. Daniel 12:10.
The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.
Chunka kaq chunka versículopi ñawpaq pruebanqa santuariopa patiunpi llimp’ichikuymi, maypichus cordero wañuchisqa kachkan hinaspa huchasapaman justificación nisqa yupaychasqa qokusqa. Chunka kaq chunka versículopi iskayñiqin pruebanqa yuraqyachisqa kaymi, chaytaqa santuariopa Santo Lugarninmi rikuchin, chaymi creyenteman santificación nisqa qoykusqa kaptin rikuchin. Kimsañiqin pasonqa pruebasqa kaymi, chayqa Santísimo Lugarpa juicio nisqanta rikuchin, maypichus Diospa runankuna sellosqa kanku, hinaspa glorificación nisqa hunt’asqa kachkan. Iskay clase adoradorkunaqa mana allin runakunawanmi rikuchisqa kanku, paykuna mana entiendenchu; hinaspa yachaqkunawan, paykuna entiendenmi.
The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.
Iskay kaqnin prueban, sagradu Simipi achka kuti rikuchisqa kasqan hina, huk rikuywan pruebanmi rikuchin, maypim ishkay laya yupaychaqkuna rikurichisqa kanku, hinaspataq Iglesiapaq Estadopa tinkusqan unanchasqa kachkan. Chay hinaqa, iskay kaq pruebanpa huk ancha allin reqsisqa kayninqa, kinsa kaq pruebata ñawpaqman hamusqanmi, hinaspa kinsa kaq pruebaqa juicio-ta rikuchin. Ichaqa kinsa kaq pruebapa juicio-ninmanta huk ancha importante amonestación kan; imaraykuchus kimsa pruebakunapas juicio-taqmi hap’inku, ichaqa ñawpaq ishkay pruebakunaqa churasqa kanku huk historiapi maypim runapa caracternin wiñayninraq atiyniyuq kachkan. Kinsa kaq pruebaqa hukmanta huk laya kachkan, imaraykuchus profético litmus pruebanmi, mayqen laya yupaychaqman tukusqaykita reqsichillan, pruebakunapa rurayninpi ñawpaq ishkay puriykunapi.
In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.
Pachak tawqa tawa chunka tawa waranqa (144,000) sellakusqan tiempope, 11 de septiembre de 2001 watapi qallarispa, Estados Unidos llaqtapi domingo ley kama tukukuqpi, kimsa pruebakuna kanku. Ñawpaq prueba karqan angel uraykamusqanpi 11 de septiembre de 2001 watapi; hinaspa, 11 de agosto de 1840 watapi Millerita historiapi uraykamusqan angelwan tinkuspa, chay pruebaqa mikhunamanta prueban. Daniel qillqapa huk ñiqin kapitulupe, ñawpaq prueba karqan Daniel sonqonpi churakusqanpi, mana reypa mikhunanta mikhunanpaq. Santo Espírituqa Cristo bautizakusqanpi uraykamuspa, chaymanta tawa chunka p’unchaw ayunaspin, paypa ñawpaq pruebanqa mikhunamanta karqan.
The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.
Pachak watukuna qhipa pruebayqa, pachak tawa chunka tawa waranqa sellakusqan tiempopin, domingo kamachiymi. Chay p'unchaykunapi llapa qankuna, qanchis kaq p'unchay samana p'unchaypa mañakusqankunata unanchaspa, intipa p'unchayninpi yupaychayta akllaqkunaqa uywapa señalninta chaskinqaku, hinaspan wiñaypaq chinkasqa kanku. Kimsa watakunamanta qhipaman, Daniel qillqapa huk kaq kapitulumpi, Danielwan kimsa allin runakunaqa Nabucodonosorpa ñawpaqman pusasqa karqaku (domingo kamachiypa unanchaqnin), ñawpaq kimsa watakunapi yachachisqa kasqankumanta juzgasqa kananpaq. Taytawan Churinwan Nimrodpa hatarikuynin willakuypi kinsa kaq “riy” nisqaman uraykuspa risqankuqa, siminkuta pantachinankupaq hinaspa maymanchus ch'eqerachinankupaqmi karqan. Kinsa kaq pruebayqa iskay clasekunata wiñaypaq t'aqwiq litmus prueban.
“Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.
“Trigo quraqkunamanta willanakuywanpas, llikaqmantapas, sut’inmi yachachin mana hayk’aqpas llapa millay runakuna Diosman kutirinanpaqchu kasqanta. Trigopas quraqkunapas kuskallam wiñan cosecha p’unchaykama. Allin challwakunapas mana allin challwakunapas kuskallam pataman aysasqa kanku qhipa t’aqanapaq.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Yapamanta, kay rikch’achiykuna yachachinmi taripay qhepaman mana probation kananchu. Evangeliopa llamk’aynin tukukuptin, chaymanta chaylla allinkunaq mana allinkunamanta t’aqakuy hamun; sapanka clasepa destino-ninpas wiñaypaqmi churasqa qhiparin.” Christ’s Object Lessons, 123.
The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.
Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpa pacha tukukun utqaylla hamuq Domingo p’unchay kamachiywan, chay kinsa kaq pruebamanta, hinaspa ñawpaq pruebayman, mayqinchus chayamurqan septiembre killapa 11 p’unchayninpi, 2001 watapi, iskay kaq prueba apamusqa kachkan Laodicea sutiyuq Adventismo pataman. Mana kanchu “juzgamientomanta qhipapi probación”, imaraykuchus evangelioq llamk’anan chayqa hinan tukusqa kachkan pachak tawa chunka tawa waranqa runakunapaq.
Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.
Hermana Whiteqa yachachin achka chiqankunapi: ñawpaq kaq pruebata mana pasananchikqa, iskay kaq pruebapas mana pasananchikchu; iskay kaq pruebata allinta mana pasarqa, kinsa kaqpi, chiqanta rikuchiq pruebapi, pantasqanchikta rikuchisunchik.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Ñuqa kutichisqa karqani Cristoq ñawpaq hamuynin willakuyman. Juanqa cachasqa karqa Elíaspa espírituyninwan hinaspa kallpanwan, Jesuspaq ñanta allichanampaq. Juanpa qespichisqa willakuyninta mana chaskiqkunaqa Jesuspa yachachikuyninkunamanta mana allinta chaskirqakuchu. Paykunaq sayasqanmi, paypa hamuyninta ñawpaqmanta willaq willakuypa contra kasqanrayku, chayman churakurqaku, mana usqhaylla chaskinankupaq aswan sinchi rikuchiqkunata payqa Mesías kasqanmanta. Satanásqa Juanpa willakuyninta mana chaskiqkunata pusarqa astawan karuman rinqankupaq, Cristota mana chaskinankupaq hinaspa chacatapi wañuchinankupaq. Chayta ruwaspaqa, kikinkuta churakurqaku maypichus mana atirqakuchu Pentecostés p’unchaypi bendicionta chaskiyta, mayqinchus yachachinman karqa hanaq pacha santuarioyman yaykunankupaq ñanta. Templopa cortinan llik’isqa kasqanmi rikuchirqan judiokunaq sacrificionkuna hinaspa ordenanzankunaña manañam chaskisqa kanqachu. Hatun Sacrificioq haywasqanña karqa hinaspa chaskisqaña karqa, hinaspa Pentecostés p’unchaypi uraykamusqa Espíritu Santonqa discípulokunaq yuyayninkuta apasqa kay pachapi santuariomanta hanaq pacha santuarioyman, maymanchus Jesus yaykurqan kikin yawarninwan, discípulonkuna pataman hich’anampaq allin kaykunata paypa huchamanta pampachayninmanta. Ichaqa judiokunaqa tukuyninpi tutayaypi saqisqa karqaku. Paykunaqa chinkachirqaku llapa k’anchayta mayqintachus qespichiypa planonmanta hap’iyta atinkuman karqa, hinaspa sapa kutilla confiasqallaraq karqaku mana imapaq valiq sacrificionkupi hinaspa ofrendankupi. Hanaq pacha santuarioqa kay pachapi santuarioq rantinmanña tukusqa karqa, ichaqa paykunaqa chay tikraymanta mana imatapas yacharqakuchu. Chayrayku mana atirqakuchu Cristoq mediacionninmanta allin kaqta chaskiyta lugar santo ukhupi.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Achkakunaqa mancharisqa sonqowan qhawanku judíokunapa puriyninta, Cristo-ta mana chaskispa hinaspa chakatachispa; hinaspa pʼinqaylla qharichasqa kasqanmanta willakuyta ñawirispaqa, payta munakusqankuta yuyanku, hinaspa manam Pedro hina ñiqinmanchu karqanman, nitaq judíokuna hina chakatachinmanchu karqanman. Ichaqa llapa runakunapa sonqonta ñawiriq Diosqa, Jesusmanta munakuyta rimarisqankuta pruebaman apamurqan. Llapan hanaq pacham ancha sonqo churasqalla qhawarqan ñawpaq angelpa willakuynin imayna chaskisqa kasqanta. Ichaqa achkakuna, Jesus-ta munakusqankuta niqkuna, hinaspa chakataqmantawan willakuyta ñawirispa waqaqkuna, hamuyninmanta allin willakuyta asipayarqanku. Kusikuywan willakuyta chaskinankumantaqa, pantasqa yachachiy nispa willarqanku. Paypa rikurimuyninta munakuqkunata cheqnirqanku hinaspa iglesiakunamanta qarqorqanku. Ñawpaq willakuyta mana chaskiqkunaqa iskay ñiqi willakuymanta manam yanapakuyman chayananqankuchu; nitaq chawpi tuta qapariymantapas yanapakuyman chayaranqakuchu, chaymi paykunata wakichinan karqan Jesuswan kuska iñiypi hanaq pachapi santuario-pa aswan santu cheqanman haykunankupaq. Ñawpaq iskay willakuykunata qhesachasqankuraykuqa, yuyayninkuta hina tutayachirqanku, chayrayku kimsa kaq angelpa willakuyninpi mana ima kʼanchaytapas rikuyta atinkuchu, mayqanmi aswan santu cheqanman ñanta rikuchin. Noqaqa rikurqani imaynan judíokuna Jesus-ta chakatachirqanku, hinallataq sutillapi iglesiakuna kay willakuykunata chakatachirqanku; chayraykun aswan santu cheqanman ñanmanta mana yachayniyuqkuchu, hinaspa chaypi Jesuspa mañakuyninrayku yanapakuyman manam chayananqankuchu. Judíokuna hina, mana allin sacrificiokunata haywaqkuna, paykunapas mana allin mañakuyninkuta haywarqanku chay wakamanman, maymantachus Jesus lloqsisqaña; hinaspa Supay, chay llullakuymanta kusisqa, religionniyuq rikchʼayta hapʼin, hinaspa kay sutillapi cristianokunapa yuyayninkuta payman pusarparin, kallpanwan, señalkunawan, llulla musphachiq admiraykunawan llamkʼaspa, toqllanman watayta munaspa.” Early Writings, 259–261.
If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.
Sichus 11 septiembre 2001 nisqanpi rikuchisqa amonestación willakuyta mana chaskisunchikchu chayqa, chayqa Domingo ley hamuqtinqa cheqaqtapuni chaskisunchik, sapaq kawsashaqtinchikraq. Chayta nispaqa, wiñay destinoyninchikta mayqinpi reqsichikuyku chay prueba, hinaspa Domingo leypi sellasqa kananchikpaq ñawpaqta atipaykuyta munasqan prueba, mayqinchus gracia pacha tukukunankama ñawpaqta atipanakunapaq prueba, iskayñiqin prueban, hinaspa chayqa uywaq imagenninpa prueban.
“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 uywakuqpa lantanqa kamasqa kanqa manaraq gracia p’unchay tukukuchkaptin; imaraykuchus chaymi Diospa llaqtanpaq hatun pruebay kanqa, mayninpi wiñay destino-nku nisqan rakinakunanpaq. Qanpa sayaynikiqa ancha t’aqwirisqa mana tupaq rimaykunamanta huñusqa kasqanrayku, pisillataqmi pantachisqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13pi kay yachachiq yuyayqa sut’inchasqa rikuchisqa kachkan; [Apocalipsis 13:11–17, nisqa].”
“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 suyaymi Diosta llaqtan runakunaqa haykunankupaq antes de sellasqa kanankukama. Llapaq Diosman cheqaq kasqankuta rikuchiqkuna, Paypa kamachisqanta waqaychaspa, hinaspa llulla sábadota mana chaskispa, Señor Dios Jehovápa unanchan uranpi churakusqaku, hinaspa kawsaq Diospa sellonta chaskinqaku. Hanaqpachamanta hamuq cheqaq kayta saqeqkuna, hinaspa domingo sábadota chaskiqkunaqa, bestiapa markanta chaskinqaku.” Manuscript Releases, volumen 15, 15.
The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.
Pachak kaq llank’aymi pachapi sellasqa pachapi huk pachak tawa chunka tawa waranqa runakunapaq, huk profétiko rikuywan suyay. Chayqa mañanmi Estados Unidos llaqtapi bestiapa imagenninpa ruwakusqanta reqsiyta, chay suyaytaqa Diospa profétiko Siminllawanmi rikuchikunman. Aswanpas, Diospa profétiko Siminqa hamuq para qhepamanpa willakuyninta mikhuyta akllasqakunallapaqmi entiendekunqa; chay willakuyqa sut’inchasqa kashan línea hawan línea nisqa metodologíahina. Sichus Apocalipsis chunka pusaqniyuqpi atiyniyuq angelpa makimpi kaq willakuyta mana mikhuyta munasunchik, pay uraykamuptin, bestiapa imagenninpa ruwakusqanta reqsinapaq atiyniyoq kayta mana charisunchikchu.
In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.
Angelhap makinpi kaq mensaheta mikhunanpaqmi necesariokan profecía yachaq yachaqa rikunanpaq angelpa makimpi mensahe kasqanta. Apocalipsis chunka pusaqniyuqpi atiyniyuq angel uraykamuspaqa, chay versículopi manam ima kasqantapas makimpi sut’inchanchu; ichaqa “línea sobre línea” nisqa metodologíaqa achka testigokunawanmi sayachin, uraykamuq angelkunapa makimpiqa sapa kuti mensahe kasqanta. “Línea sobre línea” metodología-ta rechazaqkunaqa qawasqanmanta qhapariq sinch’i mensahemanta ñawsa kanku, chaymi Estados Unidos llaqtapi bestiapa imágen-nin rurakushasqanmanta evidenciata qun. Chayqa reqsichikunanmi tiyan, wiñay destino-nchikqa kay cheqaq kayta reqsiypi sayasqanrayku. “Línea sobre línea” nisqawanmi Hermana White sut’inchan primer angelpa profético característicankunata, Apocalipsis capítulo chunka pusaqniyuqpi atiyniyuq angelpa chayllataq característicankunawan.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Ñoqaman rikuchisqa karqan imaynatas llapa hanaq pacha kay pachapi ruwakusqan llamk’aypi ancha munakuyninta churakusqanta. Jesusqa hatun atiyniyuq huk angelta kamachirqan uraykamuq kananpaq, kay pachapi tiyaqkunata willanaykipaq paypa iskay kutin rikurimuyninpaq wakichikunanpaq. Angelqa hanaq pachapi Jesuspa qayllanmanta lluqsimuqtin, ñawpaqninpi huk ancha lliphipiq, hatun k’anchay, ancha sumaq, purirqan. Ñoqaman nisqa karqan misiónninqa kay pachatam k’anchachiy paypa gloriawan, runakunatataq willay hamuq Diospa phiñakuyninmanta. Achkha-achkha runakuna chaskirqanku chay k’anchayta. Wakinkunaqa ancha llakiywan, yuyayman churakusqa hina rikurirqanku, wakinkunataq kusisqa, sonqonku oqharisqa karqanku. Llapa chay k’anchayta chaskiqkunaqa uya-nkuta hanaq pachaman tikrarqanku hinaspan Diosta hatuncharqanku. Llapaqman ch’aqchimusqa kaptinpas, wakinkunaqa chaypa kallpan uramanlla churakuspa, mana tukuy sonqowan chaskirqankuchu. Achkha runakunan ancha sinchi phiñakuymanta hunt’asqa karqanku. Ministrukuna hinaspa llaqtamasinkuna millay runakunawan huñunakuspa, chay hatun atiyniyuq angelpa k’anchachisqan k’anchayta sinchita hark’arqanku. Ichaqa llapa chaskiqkunaqa kay pachamanta karunchakuspa, huknin-hukninwan sumaqta, aswan qayllata huñunakusqa karqanku.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.
“Satanáswan angelninkunawan kusisqa llank’aspa kachkarganku aswan achka runakunapa yuyayninkuta qanchaymanta such’uchinankupaq. Chayta mana chaskiqkunaqa tutayaypi saqesqa karqanku. Rikurqani Diospa angelninta ancha ukhu munakuyninwan qhawaspa paypa sutinpi runankunata, hanaq pacha-manta hamuq willakuy paykunaman qhawachisqa kaptin, ima kasqanta qillqanampaq, may hina kawsayta wiñachirqanku chayta. Hinallataq, ancha achka Jesús-ta munasqankuta niqkuna hanaq pacha willakuy-manta qiparirqanku pisipaspa, asipayaspa, cheqnikuspa, huk angel pergaminota makimpi apaspa p’enqayta apaq chay qillqasqata rurarqu. Llapan hanaq pacham phiñakuywan hunt’asqa karqa, Jesús paypa sutinpi qatipaqnin-kunaq hina chayhina pisichasqa kananrayku.” Early Writings, 245, 246.
In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”
Chay pasajepi, Apocalipsis chunka tawañiqin kapitulopi ñawpaq angelqa “kachasqa” karqa “uraykamuspa kay pachapi tiyaqkunata willanaykipaq, Paypa iskay kutin rikhurimuyninpaq wakichikunankupaq”, chayqa kikin llamk’anam Apocalipsis chunka pusaqniyuq kapitulopi angelpa llamk’ananwan. Ñawpaq angelpa kamachiyninqa karqa “paypa qhapaq kayninwan kay pachata k’ancharinanpaq, hinaspa runata Diospa hamuq phiñasqanmantam waqyaykuspa willananpaq”, chayqa yapamanta chunka pusaqniyuq kapitulopi angelpa kamachiyninmi. Willakuyta chaskiqkunaqa “Diosta hatuncharqaku”, chaskiyman mana munasqankunaqa “llapa tutayaypi saqesqa karqaku.”
Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.
Danielwan kimsa allin runakunawan kuska hanaq mikhuyninta akllakurqanku, huk tantakuytaq Babiloniapa mikhuyninta mikhurqa. Chunka p’unchaw “rikuywan pruebay” tukukuyninpi, Danielwan masinkuna Diosman hatunchayta qorqanku, imaraykuchus uyanakunku rikuyllawan aswan wirayuq, sumaqtaq karqa Babiloniapa mikhuyninta mikhukuqkunamanta nisqaqa. Apocalipsis p’anqapa chunka tawañiqin kapitulunpi ñawpaq angelpa willakuyninqa wiñay allin willakuyta reqsisqan ukhupi kimsantin pruebakunata rikuchin. Ñawpaq pruebaqa Diosmanta manchakuymi; iskay ñiqin pruebaqa Payman hatunchay quy; kinsa ñiqin pruebaqa taripaypa horan chayamun chaymi. Ñawpaq angelpa makinmanta huch’uy p’anqata horqomuspa mikhurqanku, Juanpa rikuchisqan hina chunka kapitulupi, chaykunaqa iskay ñiqin pruebapi Diosman hatunchayta qorqanku, hinaspataq Nabucodonosorpa taripayninman yaykunankupaq wakichisqa karqanku. Sapa siq’ipi sapa siq’i hina, 2001 watapi setiembre killapa chunka hukniyuq p’unchawninpi, ñawpaq pruebaqa atiyniyuq angelpa makinpi kaq huch’uy p’anqata mikhuy karqa. Chay pruebaqa qatiqnin pruebata qallarisqa, maypichus iskay clase yupaychaqkuna kinsa ñiqin, qhipa, tukupaq litmus pruebaymanta ñawpaqta rikuchisqa kanan karqa; chayqa mana aswanta niykuchu, hukninpi Diospa hatunchasqa kawsay sutinchasqa runa kasqanta, utaq hukninpi tutayaywan hunt’asqa kawsay sutinchasqa runa kasqantam rikuchirqan.
The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.
Pachak tawa chunka tawa waranqa t’aqasqakunapa sellakusqan pachaqa 2001 wata, setyembre 11 p’unchawmanta, Hukllachasqa Amerikapi utqaylla hamuq domingo kamachikuykama historiami. Chay historiapi chunka sipaskunapa rimay willakuyqa kutichisqa kaspa, hunt’asqa kanqa sapa qillqasqa simikama. Chay cheqaq kayqa riqsichinmi Habacuc iskaypa profetiko historiantaqa hinallataq kutichisqa kaspa, hunt’asqa kananta sapa qillqasqa simikama. Chaytaq niyta munanmi pachak tawa chunka tawa waranqa t’aqasqakunapa sellakusqan pachaqa sapa profetiko rikuypa ruraynin kutichisqa kaspa, hunt’asqa kasqan pachallataq sapa qillqasqa simikama.
Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.
Daniel qillqapa chunka hukniyuq ñiqinpi tawa chunka versículonqa pacha tukukuypi 1989 watapi kichasqa karqan. Chay versículon qallarin pacha tukuymanta 1798 watapi, hinaspan tukukun señalaspa pacha tukuyta 1989 watapi. Sikiq sikiqman hina, pacha tukuy 1798 watapi chayachin pacha tukuywan 1989 watapi. Tawa chunka versículopa historianninqa, 1798 watapi qallarispa, hinaspa domingo leyman tawa chunka hukniyuq versículopi purispa, rikuchin kay pachapi animalpa historianta (Estados Unidos), Biblia profecíapi soqtaq qhapaq suyuta hina. Kay pachapi animalpa iskay waqrankuna, Republicanismo hinaspa Protestantismo, rikuchisqañam iskay pacha tukuyninkunawan.
In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”
Pachak tawa chunka tawa waranqa sellakusqa pacha ukhupi, Protestante waqraqa iskay kastata yupaychaqkunata ruwachinqa kimsa pruebakunamanta iskay ñiqin prueba ukhupi chay pacha tiempopi. Huk kastaqa Cristo-pa rikchayninta wiñachisqa kanqa, hukñataq bestia-pa rikchayninta wiñachisqa kanqa. Chay pruebakusqa pachapi, Republicano waqraqa apostata Protestante waqrawan hukllanakuspa bestia-pa rikchayninta ruranga, chaymi Protestante iglesiakunaqa civil gobiernota kamachiyta jap’inqaku. Chay pacha tiempoqa Diospa Simiypi llapa rikuykunawan qhawachisqa kachkan, kaypi sapa “Biblia librokunaqa, tinkunku hinaspa tukukunku.”
The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”
Chay historiapi iskay kaq pruebaqa bestiapa lanten pruebanmi, ukhupi vírgenkunapaqpas, hinaspa hawapi ishkay chiqninakuq políticop partidokunapi político runakunapaqpas. Chay pruebaqa kayninmi, “graciapa tiempun wichq’aykuchkananman manaraq” pasaykuqniykupaq, qayllamuchkaq domingo leypi. Chay pruebaqa chay pruebanmi “sellasqa kananman manaraq” pasaykuqniykupaq. Chay pruebaqa chay pruebanmi maypichus “wiñay destinoykuqa decidisqa kanqa.”
We will continue this study in the next article.
Kay yachaykuyta qatiqnin qillqapi qatiqllasaqku.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..
“Huk hatun atipaq angeltapas kamachisqa karqan kay pachaman uraykamuq kananpaq. Jesusqa makimpi qillqasqata churapurqan, hinaspan payqa kay pachaman chayamuspa qaparirqan: ‘Babiloniaqa urmaqmi, urmaqmi’, nispa. Chaymantan ñoqaqa yapamanta rikurqani llakikuywan pantasqakunata hanaq pachaman ñawinkuta oqarispa, iñiyniyoqwan suyayniyoqwan Señorninkupa rikurimuyninta qhawasqankuta. Ichaqa achkha runakunaqa upa hina kasqankuta rikurqani, puñusqa hina; chaywanpas paykunapa uyankupi ancha llakikuypa unanchan kawsasqanta rikuyta atirqani. Llakikuywan pantasqakunaqa Qelqakunamanta rikurqanku paykunaqa suyakuy tiempopi kasqankuta, hinaspa pacienciayuqta visionpa hunt’akuyninta suyanankuta. Chay kikin pruebakuna paykunata pusarqan Señorninkuta 1843 watapi suyanankupaq, chaymi 1844 watapipas Payta suyanankupaq pusarqan. Ichaqa rikurqanitaqmi ashwan achkha runakunaqa mana haykaqpas chay kallpayoq kayta charirqankuchu, mayqinchus 1843 watapi paykunapa iñiyninta reqsichirqan. Llakikuywan pantasqankunam paykunapa iñiyninta pisiñachirqan....”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.
“Jesuspaj ministacionnin santísimo lugarmanta tukukuspan, aswan santísimo-man yaykuspa, Diospa leyninta hap’iq arka ñawpaqpi sayarispa, huknin atiyniyoq angelta kachamurqa, kimsakaq willakuywan kay pachaman. Huk pergamino angelpa makinman churakurqa; payqa kallpawan, hatun kaywanpas kay pachaman uraykamuspan, mancharikuypaq huk amonestaciónta willakurqa, runaman hayk’aqpas apasqa karqan chaymanta aswan manchaypaq amenazawan. Kay willakuyqa Diospa wawankunata waqaychananpaq rurasqa karqa, ñawpaqninpi kaq tentaciónpa, ñak’ariypa horanta rikuchispa. Angelqa nirqan: ‘Bestiawan, imagenninwanpas sinchi maqanakuyman apasqa kanqaku. Wiñay kawsaypaq sapallan suyayninqa firme qhepakuymi. Kawsayninku peligropi kaptinpas, cheqaq kaqta mana cacharispa hap’ipakunayku tiyan.’ Kimsa kaq angelqa kayhinataqmi willakuyninta tukuchin: ‘Kaypin santospa paciencia: kaypin Diospa mandamientonkuna waqaychaqkuna, Jesuspa fe-niyoqkuna.’ Kay simikunata yapamanta nispa, hanaq pacha santuario-man señalarqa. Kay willakuyta chaskiqkunapa yuyayninkunaqa aswan santísimo lugar-man dirigisqa kanku, maypichus Jesusqa arka ñawpaqpi sayashan, qhepa intercesionninta rurashan, khuyapayakuyninraq qhepakushan llapa runakunapaq, hinallataq mana yachaspa Diospa leyninta p’akisqakunapaq. Kay expiaciónqa justo wañuqkunapaq hinallataq justo kawsakqakunapaqpas rurasqa kan. Chaypiqa llapa Cristopi confiakuspa wañuqkuna yaykun, ichaqa Diospa mandamientonkunamanta k’anchayta mana chaskispa, preceptonkunata p’akispa mana yachaspa huchallikuqkuna.” Early Writings, 245, 255.