We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.
Kay pachakuyku allpapi uywaq profetika historiapinpi Partido Democrático hinallataq Partido Republicano tukukuyninta. Apocalipsis chunka kimsayuqpi allpa uywaqa iskayman rakisqa kachkan: Partido Republicanowan Partido Democráticowan, paykunaqa Partido Republicano waqranpa profetika historiapinpi maqanakunku. Waqrakunaqa atiykunapa unanchaqninkunam, iskaynin waqrapis sapaqnin profetika historiankupi profetika tinkuyninkupa huch’uy pacha rikch’ayninkunata apachkanku. Partido Republicano waqrapaqa, chay huch’uy pachaqa rikuchisqa kachkan iskay hatun polítika partidokunawan, kaykunaqa Estados Unidospa historianta hunt’achkanku. Estados Unidosqa profetika historiapi riqsisqa pisiq reino-kunamanta hukninmi, iskay atiykunamanta ruwaq. Bibliaq profeciankunapi ñawpaq llaqtakuna, iskay atiykunawan rikuchisqa kaqkuna llapallanmi Estados Unidos-ta rikch’achinku. Imperio Medo-Persa, Francia (Sodoma hinaspa Egipto), hinallataq Israel, hanan reinonwan urin reinonwan, llapankum Estados Unidospa profetika característicankunaman yapakunku.
The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.
Daniel pusaq kaqpi Medo-Persia qhapaq suyuqa iskay waqrayuq karqan, qhipa waqran-taq aswan hatunman wiñarqan (Persia). Kay imaymana nisqata reqsichispa, reqsichirqanchikmi Partido Demócrata historia-man Partido Republicano-manta ñawpaqta yaykusqanta; chayrayku Partido Republicanoqa tukukuypi iskaynin partidokunamanta qhipa kaq kanqa. Ñawpaq presidente republicanoqa historia-man yaykurqan Partido Demócrata-pa esclavitud yanapakuq sayayninman kutichisqa hina; hinaspataq ñawpaq presidente republicanoqa 1863 watapi Emancipation Proclamation nisqata willarqan, chayqa Estados Unidos-pa Guerra Civil nisqapa chawpin watan karqan, hinaspa Laodicea sutiyuq Qanchis Punchaw Adventista iglesiapa hatarikuynin wata karqan.
The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.
Qhipa Republicano umalliq apamanta ñawpaq Republicano umalliqwan rikch’achisqa kashan; chayrayku qhipa umalliqqa historia ukhuman hamunqa huk llaqtapura awqanakuy chaupinpi, Democrático proesclavitud partiyuwan hinaspa paypa Republicano antiesclavitud partiyu entre. Qhipa p’unchaykunapi Democrático partiyuqa mayqin esclavitudta wiñachishan, chayqa mundial esclavitudmi. Imayna ñawpaq Republicano umalliqwan karqan hina, chayhinallataq qhipa Republicano umalliqpas proesclavitud partiyu rayku wañuchisqa kanqa, imaynan Trump políticamente wañuchisqa karqan suwasqa 2020 akllaypi hina. 1989 watapi pacha tukukuymanta pacha suqta kaq umalliq hina, Trumpqa aswan qhapaq umalliq kanman karqan, hinaspa manam Estados Unidosllapichu, aswanpas llapa pachapi kaq globalistakunatapas ch’aqwachinman karqan. Chayrayku, 2015 watapi umalliqpaq kallpachakuyta willakusqanpi, proesclavitud globalistakunaq Democrático partiyun hinaspa antiesclavitud Republicano partiyu chawpi político llaqtapura awqanakuyqa qallarisqa karqan.
In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.
Apocalipsis qillqapa chunka hukniyuq kapitulon nisqanta hunt’aspa, Trumpqa suwa-sapa 2020 watapi akllanakuypi políticamente wañuchisqa karqa, hinaspataq Partido Demócrataqa callekunapi kusikuyta qallarisqa, 2022 watapi Trump yapamanta Presidente kananpaq correq hamunan rikurimuqkama. Chaymantaqa, Apocalipsis qillqapa chunka hukniyuq kapitulon nisqanta hunt’aspa, hatun manchakuy globalistakunaman urmaykurqa, maqanakuyñataq aswan kallpachakurqa. Medo-Persiaq waqra-kunapa testimoniunmi reqsichin qhepa waqra hatariq (Partido Republicano) qhepata hatarinanpaq kasqanta, hinaspataq aswan hanaqman hatarinanpaq kasqanta. Qhepa presidente republicanoqa Partido Demócrataq contranpi atipanqa.
The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.
Akllay 2024 watapi tukukuyninta reqsichin Partido Democrático nisqapa, imaraykuchus manañam hayk’aqpas huk kutita tarinqachu umalliqpaq akllasqa candidato-ta churayta, manaraq Domingo kamachiy tukuchinankama allpa uywapa profético historianta. Domingo kamachiypiqa Partido Republicano nisqapas tukukun. Partido Democrático nisqaqa akllay 2024 watapi tukukun, Partido Republicano nisqataqmi Domingo kamachiypi tukukun. Domingo kamachiyqa, Biblia profecíapi soqtaq qhapaq kamachiypa tukukuynin kaspa, rikuchisqa karqan allpa uywapa qallariyninwan 1798 watapi. Allpa uywapa aswan hatun profético señalninqa “rimaynin” mi. 1798 watapi, Estados Unidos llaqtamanta gobiernoqa Alien and Sedition Acts nisqakunata kamachirqan; chayraykum chaykunaqa Domingo kamachiyta rikch’achin, maypachachus Estados Unidos suqa hina rimarin.
From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led 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 ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.
1776 watamanta 1798 kama, Estados Unidos nacionqa, manaraq Biblia profecíapi soqtaq qhapaq suyu kaspapas, Estados Unidospa rimayninta rikuchiq kimsa señalkunata reprezintan. Chay pachaqa kay allpa animalpa reinaynin qallariyman pusarqan, Biblia profecíapi soqtaq qhapaq suyu hina; chayrayku, chay pachaqa kay allpa animalpa reinaynin tukukuyman pusay pacha hinan reprezintan, Biblia profecíapi soqtaq qhapaq suyu hina. Independenciapa Declaraciónnin 1776 watapi, chaymanta Qelqasqa Kamachiy 1789 watapi, hinaspa Alien and Sedition Acts 1798 watapi, kimsa señalkunatan representan historiapi, kay allpa animalpa tukukuyninman pusaspa soqtaq qhapaq suyu hina Domingo kamachikuypi. Chay kimsa señalkunapa hunt’akuyninqa hukniraymanta representan tanto Partido Demócrataq historiapin hina Partido Republicanoq historiapinpas.
The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.
Patriot Act nisqa 2001 watapi, Estados Unidos llaqtapi tiyraq runakunapa independencia-ninkuta qichusqa qallarikuyninta reqsichin, hinallataq chayta rikuchirqan proclamación nisqawanmi, mayqencha cheqaq patriotas de la historia americana, Declaración de Independencia nisqapi rurapusqankuwan. Patriot Actpa waymarkninqa hukñiqinmi kimsa waymarkkunamanta, iskaynin Republican hinaspa Democratic partidokunapaq.
The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.
Partido Democrático nisqaqa 2024 watapi akllaypi tukukun, chaymi Trump-pa Órdenes Ejecutivas-ninta yaykuchin, chaykunataq Alien and Sedition Acts nisqakuna ñawpaqmanta rikuchirqanku. Chaymanta Trump rurasqan Órdenes Ejecutivas nisqakunaqa mana Domingo leychu kanku, ichaqa dragón hina rimaypa rikch’ayninmi kanku, imaraykuchus chaykunata Trump llamk’achinqa Sister White nisqapa reqsisqanman hunt’ananpaq, mayqenchus “active despotism” qhipa p’unchaykunapi kanqa nisqan. Despotism nisqa simiqa dictadura nisqata reqsichin, chaytaqa Órdenes Ejecutivas nisqakunawanmi ruwakun, mayqenkunachus Alien and Sedition Acts nisqakunapi rikch’achisqa kanku. Trump Órdenes Ejecutivas-ninta rurachiqtin, Pelosi Trials nisqakunamanta kutirichiy kanqa, chaykunataq Biden-pa mana allin presidencia kasqanta señalachirqanku.
The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.
Pacha p’unchaykuna, chaymi Partido Democrático nisqapa hinallataq Partido Republicano nisqapa tukuyninta riqsichin, Alpha y Omega nisqapa señalta apamun, imaraykuchus sapa pacha qallariyninqa tukukuyninta reqsichin. Chayrayku, Partido Democrático nisqapa ñawpaq kaq waymarkninqa Patriot Act of 2001 nisqami, iskay kaq waymarknintaqmi Pelosi Trials nisqa, 2021 watapi qallarisqa. Chay juiciokunaqa 1789 watapi Constitución nisqata hunt’asqa llipinpi qhespichiyta tukuy sunquwan mana chaskiytam rikuchin. Pelosi Trials nisqaqa Partido Democrático nisqapa churinpi chawpi waymarkninta rikuchin, chaytataq rikch’arisqa karqa Constitución nisqa chunka kimsayoq coloniaspa ratificasqanwan, 1776 watamanta qhipaman chunka kimsa watapi. Pelosi Trials nisqaqa Constitución nisqapa contranpi hatariyta rikuchin, hinaspataq 1789 watapi rikch’arisqa karqa. Democráticokunapa lineanpaq kinsa kaq waymarkninqa maypim partido políticohina tukukun chaymi.
They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.
Paykuna tukunku 2024 watapi akllaypi, hinaspa 2025 watapi kamachiy qallarichiy hunt’asqa kaptin, Pelosi Pruebas nisqapa iskay kaq huñuqa rikurinqa Executive Orders nisqakuna rayku, chaykunaqa Alien and Sedition Acts nisqakuna rayku rikuchisqa karqanku. Chayrayku, Partido Demócrata-pa kimsa kaq waymarkninqa 1798 watapi Alien and Sedition Acts nisqakunan. Tiempo nisqa, Partido Demócrata-pa tukukuyninta rikuchiq, qallarín huk akllaywan, huk kamachiy qallarichiywan, hinaspa supaymanta hamuq política lawfare satanic nisqapa haykuyninwan; hinaspa tukukunpas huk akllaywan, huk kamachiy qallarichiywan, hinaspa supaymanta hamuq política lawfare satanic nisqapa haykuyninwan.
For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?
Partido Republicano-paqqa ñanpaq ñawpaq waymarkqa 2001 watapi Patriot Act-mi, 1776 watapi Declaración de Independencia nisqawan rikch’achisqa. Iskay ñiqin waymarkqa manam Partido Demócrata-paqqa iskay ñiqin waymarknin hinaqa kikinchu. Iskay ñiqin waymarkqa, Demócrata-kunapaq 1789 watapi Constitución nisqawan sut’inchasqa, ñawpaq Pelosi Trials karqan; ichaqa Republicano-kunapaq iskay ñiqin waymarkqa, 1789 watapi Constitución nisqawan rikuchisqa, Alien and Sedition Act-mi, chayqa hunt’akun 2025 watapi Trump-pa iskay kutin juramentasqan qallariynin tukusqa kaptin. ¿Imaynataq 1798 watapi Alien and Sedition Acts nisqakuna 1789 watapi Constitución nisqata rikuchiyta atinku?
At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as a dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.
Trump-pa iskay kaq qallariy kamachikuy wasinman haykuyyninpi, paypa Executive Orders nirqankuna, 1798 wataq Alien and Sedition Acts nisqakunawan rikch’achisqa kaspankum, manam Pelosi Trials nisqaq iskay kaq tantatachu qallarichinku, aswanpas chay ruwaykunallataq bestiaq imahinninpa rurakuyninta qallarichinku. Bestiaq imahinninpa rurakuyninpa pachaqqa qallarinpas tukukunpas dragón hina rimaywanmi. Chay pachaq qallariyninpi rimayqa rey hina atiyninkunata sayarichiyta sut’inchan, chay atiyninkunaqa huk dictadura hina, utaq Sister White sutichasqanman hina, “despotism” nisqa hina rikuchisqam. Bestiaq imahinninpa rurakuyninpa pachan tukukuyninpi dragón hina rimayqa, religioso atiyninkunaqa político atiyninkunapa hawanpi kamachiq atiyniyuq hina sayachisqa kasqanta reqsichin.
The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.
Qispisqay willakuyqa willakuy karqan tiraníaman contra, iskayninpa: Europa reykunapa política kamachikuyninman chaymanta Iglesia Romanaq religioso kamachikuyninmanpas. Uywaqpa rikchayninpa rurasqa pachaqa maypin kay iskay millay atiyniyuq kamachikuykuna hukllachasqa kanku, chaypiqa religioso kamachikuymi chay tupanakuyta kamachin. Rurasqapi, icha kay iskay atiyniyuq kamachikuykunapa hukllachakuyninpiqa, qhepa hamuqqa religioso kamachikuymi, hinaspataq aswan hanaqpi kashan. Chayrayku, chay pachaq qallariyninqa chay pachaq tukukuyninta rikuchin. 1798 watapi Alien and Sedition Acts nisqakunaqa Partido Demócrataq tukukuyninta rikuchinku, hinaspa chaymi paykunapa kinsa kaq waymarkninku; ichaqa kuskallataq Partido Republicanoq tukukuq pachanpi iskay kaq waymarknintapas rikuchin. Partido Republicanoq kinsa kaq waymarkninqa domingo hunt’asqa kamachiymi.
For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).
Partido Democráticopaqa, 1776, 1789, hinaspa 1798 nisqakuna quimsa waymarkakuna kaykunata rikch’achinku: 2001 (1776), 2021 watapi ñawpaq Pelosi Juiciokuna (1789), hinaspa 2025 watapi iskay Pelosi Juiciokuna (1798).
For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).
Partido Republicano-paqa, kimsa waymarkkuna 1776, 1789, hinaspa 1798 nisqawan rikuchisqakuna, kaykunatam tipificanku 2001 (1776), Pelosi-pa iskay kaq 2025 watapi juiciokuna (1789), hinaspa domingo kamachiyta (1798).
1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of Divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.
1776, 1789 y 1798 iskay chunka iskayniyuq watakunata rikhuchkanku, hinaspa iskay chunka iskayqa Divinidadwan runa kaywan huñunakusqanmanta unanchan. Kay kimsa señal de camino-kunaqa “Cheqaq Kay”pa testimoniunta apamunku, imaraykuchus ñawpaq kaqwan qhipa kaq señal de camino-kunaqa kikin cheqaq kayta reqsichinku. 1776qa independencia nisqapa takyachisqa kayninta reqsichin, hinaspa 1798qa independencia nisqapa qichusqa kayninta reqsichin. Chayrayku paykunaqa hebreo alfabetopa ñawpaq hinallataq qhipa qillqankunata rikhuchkanku, chay alfabetotaq iskay chunka iskay qillqayuqmi. Chunka kimsayuq kaq qillqaqa hatarikuypa unanchanmi, hinaspa chay kimsa qillqakuna kuska; ñawpaq kaq, chunka kimsayuq kaq, hinallataq qhipa kaq, huñusqa kashaspa hebreo simipi “Cheqaq Kay” nisqa simita ruranku.
1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.
1776qa kayqa 11 septiembre 2001 watata rikuchin, hinallata pachakta tawa chunka tawa waranqa runakunapa sellasqa pacha qallariyninta señalan. Chaymi qhipa para ch’iqchiy qallariyninta señalan, chayqa chay pacha kashan maypichus dragón bestiaman entregasqa karqan rurasqan servicionkuna rayku, imaraykuchus Partido Demócrata dragón nisqa atisqa kanqa Partido Republicano bestia nisqawan.
During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.
Chay historiapaqmi cheqaq Protestante waqra sellasqa tukukun, chay pachakunapi Señorqa makinta iskay kutita mast’arispan tantaykunanpaq Israelmanta qarqusqakuna sutichasqa runakunata, paykunaqa domingo kamachiy p’unchaypi huk unanchachaq hina hoqarisqa kanqaku.
On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.
18 julio killapi 2020 watapi, chi chiqap protestante waqra cheqesqa karqan; hinaspata 2001 watamanta iskay chunka iskay watakuna qipaman, 2023 watapi julio killapi, iskay kaq huñunakuypa llamkaynin qallarisqa karqan, ch’in pampa pi waqyaspa qapariq huk simiwan. Ñawpaq kaq huñunakuyqa 2001 watapi karqan, Apocalipsis pusaq chunka pusaqniyuq capítulo pi angel uraykamusqan pachapi, Nueva York llaqtapa hatun wasikuna urmaraqtin. Chay angelpa uraykamuyninqa sellakuy pacha qallariyninta sut’incharqan, hinaspata Miguel arcángelpa uraykamuynin 18 julio killapi 2020 watapi sellakuy pachapa tukukuyninta sut’incharqan. Jesúsqa, Alfa y Omega hina, tukukuynintaqa sapa kutin qallariyninwanmi rikuchin; chayrayku, ñawpaq kaq huñunakuypa profético imakuna, 11 septiembre killapi 2001 watapi qallarisqa karqan, iskay kaq huñunakuypi pasaq profético imakunatam rikuchinku.
There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the third woe.
Kinsa sut’ita rikuchiykuna kan iskay kaq huñunamanta, chaymi rikuchin pachak tawa chunka tawa waranqa sellasqa runakunapa sellasqa tiempopa tukukuyninpa historiyanta; chaykunaqa Cristopa historiam, ñawpaq kaq hinallataq iskay kaq angelkunapa willakuynin historiam 11 agosto 1840 p’unchawmanta 22 octubre 1844 p’unchawkama, hinallataq kimsa kaq angelpa historiam 22 octubre 1844 p’unchawmanta 1863 watapi hatarikuq rebeliónkama. Chay kimsa testigokuna sayarichin iskay kaq huñuyta pachak tawa chunka tawa waranqamanta julio 2023 p’unchawmanta, utqay hamuq domingo kamachikuykama. Sichus sapa historiamanta huk sut’i, sapanchasqa elemento nisqata rakispa qhawarqanchik chayqa tarisunchik kimsa kaq ay paqarisqan ruolninpa pruebanta.
At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister White identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third woe is identified.
1844 watapi 17 p’unchaypi Exeter camp meeting tukukuyninpi, Chawpi Tuta Qapariynin willakuy willakusqa karqan. Chay willakuyninri pachak tawa chunka tawa waranqa runakunapa historiankupi Chawpi Tuta Qapariynin willakuyninpa willakusqanmi karqan, iskaynin historiapas chunka sipaskunapa rikch’ayninpa hunt’asqan kasqanrayku hinaspa kasqanmanta. Panay White nisqanman hina, Cristopa atipayninwan Jerusalén llaqtaman yaykuyninmi 1844 watapi Chawpi Tuta Qapariyninpa willakusqanta rikuchirqan. Cristoqa huk kutillapas uywata silliykuspa purirqachu, aswanqa Jerusalénman yaykuyninllapim chayta ruwarqan; chay silliykusqan uywataq asnomi karqan, islam nisqapa unanchanmi chayqa. 1844manta 1863kama iskay ñiqin huñuynin pacha ukhupi, 1848 watapi Panay Whiteqa Europapi suyukunata phiñachisqa kasqanta sut’inchan; chay historiapi suyukunapa phiñakuyninqa islammanta Europaman mana tukukuq maqanakuykunata apamunaymanta manchachiykunawanmi ruwakurqan. Iskay ñiqin huñuypa kimsa historiankunapi, kimsa ñiqin ay paqarisqan islampa rurayninqa sut’inchasqa kashan.
The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.
Pachak iskay chunka tawa waranqa tawa pachak chunka tawayoqkunapa sellasqa tiempun qallarirqan 11 septiembre 2001 watapi, kimsa kaq ay, Islammanta mana yuyasqa maqanakuywan, Estados Unidos sutiyoq kunan p’unchaw hatun sumaq allpaman. Iskay chunka iskay watakuna qhipaman, 7 octubre 2023 watapi, kimsa kaq ay Islamqa, ñawpaq hatun sumaq allpaman mana yuyasqa maqanakuyta apamurqan. Kunanlla hamuq domingo kamachiypi, Apocalipsis chunka hukniyoqpi hatun pachakuti kasqapi, kimsa kaq ayqa utqaylla yapamanta hamun, huk kutitawan kunan p’unchaw hatun sumaq allpaman mana yuyasqa maqanakuyta hunt’aspa.
The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third woe are active.
Simi Israel nisqasqa, paykunamanta Mesíasninkuta chakatasqankuwan reqsichisqa hina, hinaspa kimsa mana yuyasqa Islampa maqanakuykuna, kinsa kaq ayparikuypa, “Cheqaq Kay” nisqapa unanchanta apamun. Pachak tawa chunka tawa waranqa runakunata sellasqa willakuyqa, Diospa qhepa p’unchaykuna llaqtanta iskay kuti huñunay llamk’anata hunt’an, chayqa kinsa kaq ayparikuypa Islampa rurayninkuna kallpachasqa kashaqtin pacha ukhupi pasakun.
The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.
Profecía nisqapi “iskay kaq huñuy” hina rikuchisqa pacha, sut’inmanta reqsichin imaymana sapaq profético pacha-kunata, chaykunaqa “iskay kaq huñuy”pa llapa historianta hunt’achinku. Cristoqa kawsarimusqan qhepaman uraykamuyninwanmi qallarin ruwanasninta, chakatasqa kasqanpi chinkachisqa runakunata huñunapaq.
Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.
Chaymantataqmi Jesus paykuna-man nirqa: Kay tutaqa llapaykichismi noqamanta urmanqankichik; qelqasqa kashanmi: “Micheqta maqasaj, hinaspataq rebañopi ovejakunapas ch’eqesqa kanqaku”, nispa. Mateo 26:31.
After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.
P’ampapi kimsa punchawkuna qhipaman, Cristoqa disipulonkuna ukhuman uraykurqan, chaywanmi tawa chunka punchaw sapaq yachachiyta qallarin, chaymanta qatiqmanta chunka punchaw hukllachasqa kaypi hinaspa mañakuypi karqan, Pentecostés punchawpi Santo Espíritu mana tupuqtaq hina hich’aykusqa kananpaq ñawpaqta.
The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.
Ñawpaq qillqasqayta rurasqani, Teófilo, llapa ima Jesuspa qallarisqan ruraykunamanta hinallataq yachachiykunamantapas, hanaqman apasqa kasqan p’unchaykama, akllasqan apostolninkunaman Espíritu Santopa nisqanwan kamachiykunata qospa. Paykunamanpas kawsasaq kasqanta rikuchikurqan ñak’arisqan qhepaman achka mana iskayrayasqa qhawachikuykunawan; tawa chunka p’unchay paykunaman rikurimuspa, Diospa qhapaq kamachikuyninmanta rimarispa. Hinaspa, paykunawan huñusqa kaspa, kamachirqan ama Jerusalénmanta ripunankupaqchu, aswanpas Taytapa prometesqan suyaynankupaq, mayqintachus, nispa, noqamanta uyarirqankichik. Juanqa cheqaqtapuni yakuwan bautizarqan; qankunam ichaqa manaraq achka p’unchay qhepaman Espíritu Santowan bautizasqa kankichik. Chayrayku paykuna huñunakuspa tapurqanku, nispa: Señor, ¿kay pachachachu Israelman qhapaq kamachikuyta kutichipuwanki? Paytaq nirqan: Mana qankunapaqchu yachanaykichik pacha-kunata nitaq mit’akunatapas, maykuntachus Tayta kikinpa atiyllanman churaykusqa. Ichaqa kallpata chaskinkichik Espíritu Santo qankunaman hamuqtin; hinaspa noqamanta testigoykuna kankichik Jerusalénpi, llapa Judeapi, Samariapi, hinallataq kay pachapa aswan karu tukukuyninkama. Kaykunata rimarisqan qhepaman, paykuna qhawashaqtinkuraq, hanaqman oqarisqa karqan; phuyuñataq qhawayninkumanta hap’iskurqan.... Pentecostés p’unchay hunt’asqa kaptinñataq, llapanku huk sonqolla huk pachapi kasharqanku. Chayllaqmi hanaq pachamanta sinchi wayra phukumuq hina uyarikurqan, hinaspa tiyashaqkanku wasi hunt’ata junt’arqan. Hechos 1:1–9, 2:1, 2.
For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.
Tawa chunka p’unchawkunapi, chaymanta qatiq chunka p’unchawkunapi disipulonkuna Taytapa promesanpaq “suyanan” kashaqtin, Cristoqa iskay kutita disipulonkunata huñusqa. Jerusalén llaqtapi chay suyay pachaqa, suyanapaq huk tiempomanta unanchanmi, Mateo ishkay chunka pichqapi hinallataq Habacuc iskaypi nisqa suyay tiempokunawan tinkuchisqa. Tukuy chay pachaqa Cristorayku reqsisqa kashan Elíaspa ruwasqanpi qallarisqanman hina, Juan bautizashaqtin, hinallataq tukuy chay pachaqa Pentekostéspi Espíritu Santopa bautismonwan tukukapun. Bautismoqa wañuy, pampachiy, kawsarimuy nisqakunapa unanchanmi; chayrayku tukuy chay pachapa chawpi waymarkninqa cruz karqan, imaraykuchus tukuy chay pachaqa “Cheqaq Kaypa” firmanta apamun.
The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.
Tukuy pacha qallarin Juanpa Cristo-ta bautizasqanwan, chaypi Santo Espíritu uraykamurqan urpi rikch’ayninpi. Chaymanta qallarikurqan discipulokunata huñunay llamk’ay, paykunaqa cristiano temploq cimienton kananpaqmi karqanku. Chay pacha tukukuyninpi Cristoqa discipulonkunata iskay kutita huñun, hinaspa iskay ñiqin huñuypa pachaqqa ñawpaq huñuypa pachanwan kutichisqa hina kashan, imaraykuchus Cristoqa imapas tukukuyninta rikuchin qallariyninwan.
The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”
Chakanaqa Cristopa bautismonwanmi rikuchisqa karqa, iskaynin pasaykunapas discípulokunata huñuy llamkayta qallariq. Qallariyta chaymanta tukukuyninta reqsichiq unanchaqa wañuyta, pampasqayta, kawsarimuynintawanmi rikuchin. Kawsarimusqan qhipanpi, chunka tawa p’unchaw ch’inneqpi pruebakunapi kasqanqa, discípulokunaman uraykusqan qhipan chunka tawa p’unchaw yachachisqanta rikuchirqan. Iskay chunka tawa p’unchawkunaqa huk ñawpaq cheqaq kayta rikuchinku, chaytaq Jesusqa kay hinam nispa rimarin: “Qelqasqanmi kachkan: Runaqa mana t’antallawanchu kawsanqa, aswanpas Diospa siminmanta lluqsiq sapa rimaywanmi.”
In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.
Chay pacha tiempope Jesús discípulokunaman kicharirqa llapa imata profetakuna Cristo-manta testificasqankuta, chhaynataq chay tiempo-ta reqsichirqa paypa profético Siminpa kicharisqan hina.
And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.
Hinaspa, iskay paykuna chay p’unchayllapim Jerusalén llaqtamanta soqta chunka estadio karu kachkan Emmaús sutiyoq aylluman rirqanku. Paykunataq llapa ima pasasqankumanta hukwan hukwan rimarqanku. Chaymanta, rimarispa yuyaymanaspa kashaqtinku, Jesús kikin qayllaykamuspa paykunawan kuska purirqan. Ichaqa ñawinkuta hark’asqa karqan mana reqsinankupaq.... Hinaptin pay nerqan: Sonso runakuna, unquy sonqoyoqkuna tukuy ima profetakuna rimarisqanta creenaykipaq. ¿Manachu Cristoqa kaykunata ñak’arinan karqan, hinaspataq hatun k’anchayninman haykunanpaq? Moisesmanta qallarispa llapa profetakunamantawan, tukuy Qelqakunapi paymanta nisqakunata paykunaman sut’incharqan. Hinaqtin chay rishasqanku aylluman qayllaykurqanku; paytaq aswan ñawpaqman rinan hina rikuchikurqan. Ichaqa payta muchuyta hap’irqanku, nispa: Qepaykuway; tardiyasqañam, p’unchaypas tukukapushanñam. Hinaqtin pay haykurqan paykunawan qepananpaq. Chaymanta, paykunawan mikhunapaq tiyaykusqa kashaspa, t’antata hap’ispa saminchaykurqan, partispataq paykunaman qorqan. Hinaptin ñawinku kicharikuptin reqsirqanku; paytaq qhawasqankumanta chinkarqan. Lucas 24:13–16, 26–31.
Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.
Cristoqa qhipakusunmi qhepayarqan payta mana reqsiq discipulokunawan, paypa ñawinkunata kicharinankama, “Moisésmanta qallarispa, llapa profetakunamantawan, llapa Qelqakunapi paymanta nisqakunata sut’incharqan.” Ñawinkunku kicharisqa karqan “t’anta” mikhuyninkupaq qosqa kaptin. Tawa chunka punchawkuna qhipamanmi Cristo hanaq pacha-man wicharirqan, hinaspan “ñawinkumanta chinkaripurqan,” imaynan Emmaús llaqtamanta discipulokunawan ruwarqan chay yachachiy tawa chunka punchawkuna qallariyninpi hinata. Chaymantaqa qallariqurqanku chunka punchaw wakichikuyta Pentecostespaq, chaymi utqaylla hamuq domingo kamachikuyta rikch’achin.
At the great earthquake, which is the Sunday law, the third woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.
Hatun allpa chukchuypi, chaymi domingo kamachiy kashan, Islampa kimsakaq ay aylli utqaylla hamun, hinaspa Islamqa Isaíaspa “sinchi” “inti lloqsimuynin wayra” nispan sutichasqanmi; chaymi Ezequielpa samaynin, Juanpa tawa wayrankunamanta hamuq, pachak tawa chunka tawa waranqa sellasqa kashaqtin hark’asqa kanku.
Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the third woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the seventh trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when Divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.
Pachak iskay chunka tawa waranqa runakuna sellasqaña kaptin chaytaq tawa wayrakuna kacharisqa kanku, hinaspa “qonqayllam hanaq pacha-manta hamurqan sinchi kallpayuq phukuy wayra hina uyarikuy, chaytaq llapa wasi hunt’achirqan.” Kimsa kaq llaqiy Islamqa “qonqayllam” mana suyaskasqa hina maqan, hinaspa paqarichin “hanaq pacha-manta uyarikuyta”, chaymi qanchis kaq waqra kashan, mayqenmi reqsichin hayk’aqtaq Diospa pakasqa yachaynin tukusqanta; Diospa pakasqa yachayninqa pachak iskay chunka tawa waranqapaq tukusun, maypachachus Dios kaynin (Santo Espíritupa hich’aykusqan) runa kaywan wiñaypaq huñusqa kachkan, hinaspa Señorqa qonqaylla hamun Templonman (maypi discípulokuna huñunakusqa kasqanku chay wasiman), hinaspa pachak iskay chunka tawa waranqawan rimayniyuq tratota ruran.
We will continue this study in the next article.
Kay yachayta qatiq willakuypi qatiqmi.
“The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.
“Señorqa munan orqoman wicharinanchikta, — aswan chiqantaq paypa qayllanman yaykunanchikta. Kaymanmi hamaq crisis chayamushan, mayqencha ñawpaq pachakunamanta, kay pacha qallarisqanmantapacha, aswanqa mañanqa llapan sutinpi Cristo nisqanta rimarikuqkunamanta sapa hukninpa hunt’asqa t’aqasqa kawsayninta.”
“A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.
“Cheqaq kawsay yupaychasqapa kaqmanta hukmanta watukuynin ñuqanchik ukhupiqa, llapa munasqanchikmanta aswan hatun chaymanta aswan utqaylla munasqa kaqmi. Diosmanta hamuq ch’uya llump’ayniyuq kayta hap’iyninchik tiyan, Paypa Espiritunpa bautismonta; kaymi sapaq allin llamk’aq ch’uya cheqaq kayta willakuypi. Diospa Espiritunmi animupa wañusqa hina kaq atiyninkunata kawsarichin hanaq pacha kaqkunata chaninchaypaq, hinaspa munakuyninkunata Diosman cheqaq kaymanpas aysarichin.”
“It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.
“Qispiyniyku kachkan Diospa siminta hinallata chaskiy. Jesúsqa yachachisqankunamanta ripunayashaspa, hanaq pacha-man wichariyninpaq, paykunata kamachirqan allin willakuyta llapa nacionkunaman, llapa rimaykunaman, llapa llaqtakunaman apapunanpaq. Payqa nirqan Jerusalén llaqtapi suyanankupaq hanaqmanta kallpawan p’achallisqa kanankukama. Chayqa allin riesqankupaq ancha necesariu karqan. Diospa kamachiqninkunaman ch’uya jawk’aymi hamunan karqan. Llapaqpas, Cristoq yachachisqan kasqankuta hunt’aspa riqsisqa karqanku, hinaspa apostolkunaqwan evangelistakuna hina huñusqa, Jerusalénpi tantakusqaku. Llapa chiqnikuykunata karuncharqanku. Huk sonqolla mañakuywan, ruwakuspa qatirqanku, Espíritu Santopa prometisqan hunt’akuyta chaskinankupaq; imaraykuchus allin willakuyta willanankupaq karqanku Espíritupa rikuchisqanpi, Diospa kallpanwan. Chayqa Cristoq qatipaqkunaqpaq ancha hatun peligru pacha karqan. Atuqkuna chawpipi ovejakuna hina kasharqanku, ichaqa allin sunquyuq karqanku, imaraykuchus Cristoqa wañusqamanta kawsarimusqa karqan, paykunaman rikuchikusqa karqan, hinaspa paykunaman huk sapaq bendiciónta prometisqa karqan, chaymi paykunata wakichinqa lloqsispa paypa allin willakuyninta kay pachaman willanankupaq. Paykunam suyakusharqanku prometisqan hunt’akunanta, hinaspa sapaq kallpawan mañakusharqanku.”
“This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.
“Kaymi kikin ñanmi qatipasqa kanan chaykunapaq, pichqakunata ruwaspa hanaq p’uyukunapi Señorpa hamuyninta willakuy llamk’aypi churakusqakuna; imaraykuchus huk llaqtata wakichina kachkan Diospa hatun punchawninpi sayanankupaq. Christoqa discipulonkuna-man Santu Espíritu chaskinankupaq promesata qorqan chaypas, manam mañakuypa necesidanta chinkachirqanchu. Aswan kallpawanmi mañakurqaku; huk sonqolla mañakuyllapi qatirqaku. Kunan pacha pichqakuna Señorpa hamuyninpaq huk llaqtata wakichiy nisqa hatun, manchakuywan junt’asqa llamk’aypi churakusqakunaqa, paykunapas mañakuypi qatipanakuytaqa ruwanankum. Ñawpa discipulokunaqa huk sonqollam karqaku. Manam ima yuyaychakuykunapas karqanchu, nitaq musphay yachachiykunapas ñawpaqman apanakunankupaq, imaynatas prometisqa bendición hamunanmanta. Paykunaqa iñiypipas espiritupipas hukllam karqaku. Chaynallataq acuerdopi karqaku.”
“Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.
“Llapa iskayraykuykunata karunchaychis. Manchakuyniykichiskunata qispichiychis, hinaspa chaskiychis chay imaynatachá Pabloq kawsayninpi kaptin rimarqan: ‘Cristowan kuska chakatasqan kani: ichaqa kawsani; manañam ñuqañachu, aswanpas Cristoqa ñoqapi kawsan: hinaspa kay aysapi kunan kawsasqaytaqa Diospa Churinpi iñiywanmi kawsani, paymi munakuwarqan, hinaspa ñoqarayku kikinta qukurqan.’ [Gálatas 2:20.] Llapa imaykichista Cristoman qoykuychis, hinaspa kawsayniykichisqa Diospi Cristowan pakasqa kachun. Chaymantam allinrayku atiy kapunkichis. Huknin waranqata qatiykunqa, iskayñataq chunka waranqata ayqechinqaku.” Gospel Workers, 369–371.