Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.
Pani Whiteqa achka kutin rimarin, hamut’anapaq munasqa profétic yachachikuykunaqa qhawaychisqa kanku suyuqkunap hatariyninwan urmayninwanpas.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Danielpa qillqasqanpi hinaspa Apocalipsisman sut’inchasqa nacionkunapa oqarisqanmantawan urmasqanmantawan yachakuytaqa tiyan, imayna mana valeq kasqanta sapa hawapi rikuchikuq, kay pacha llaqtakunapi hatunchayllamanta qhapaqyayninmantawan. Babilonia, llapan kallpayninwan hatun kayninwanpas, mayqin rikch’aqtaq kay pacha manaña qhepaman rikurqanichu chay hina,—kallpawan hatun kaywanpas, chay p’unchay runakunapaqqa ancha takyachisqa, unaypaq takyaq hina rikurqan,—imaynataq llapanmanta tukukuqta pasaq ripusqa! “Qorapa t’ika” hina, chinkarqan. Santiago 1:10. Chay hinallataq chinkarqan Medo-Persia qhapaq suyu, hinaspa Greciawan Roma qhapaq suyukunapas. Chay hinallataq tukukun llapa imapas mana Diosniyoq sapinchasqa kaq. Sapallanmi sayanqa chay Paypa munayninwan huñusqa kaq, hinaspa Paypa kasqanta rikuchiq kaq. Paypa kamachikuyninkunaqa sapallankum kay pachapi yachasqa takyaq imakuna.” Profetas y Reyes, 548.
The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.
Reinokunapi alli aswan urmankunapas, Danielpa hinaspa Apocalipsispa librokunapi rikuchisqa kaq suyuqkunamanta, profecíakunata yachayman allin qayllaypa chawpinmi kanku. Babiloniapa urmayninqa Génesis chunka hukniyuq qillqapi Nimrodpa Babelnin urmayninwanmi unanchasqa. Chaymantataq Danielpa pichqa kaq kapitulumantapi, Babiloniaqa yapamanta urman. Papadonpa atiyninman hatariyninpa willakuynin, watapi 538, hinaspa qhepanpi urmaynin 1798 watapi, qhepa p’unchaw Babiloniapa tukupaq urmaynintapasmi unanchan, imaraykuchus papal atiq kayqa profecíapi espirituyniyuq Babiloniam. Papadoqa 1798 watapim urmarqa, hinaspa Apocalipsis chunka pusaqniyuq kaq kapitulumanta qhepa urmayninta sut’inchan. Daniel chunka hukniyuq kaq kapitulumantapi, tawa chunka pichqayuq versículopi, papadoqa, chaypi norte llaqtapa reynin hina rikuchisqa kashan, yanapaqniyuq mana kaqtinmi tukukuyninman chayan. Kayqa suceden pruebanapa p’unchaynin wichq’aykuptinmi, imaraykuchus chunka hukniyuq kapitulumanta tawa chunka pichqayuq versículon, hinaspa chunka iskayniyuq kapitulumanta huk versículo, chaylla historiatam rikuchinku.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Payqa hatun wasikunata hatarichinqa iskay qochakuna chawpipi, sumaq santu orqopi; chaywanpas tukukuyninman chayanqa, mana pipas yanapanqachu. Chay pacha Michael hatarinqa, llaqtayki runakunapaq sayasqa hatun príncipe; hinallataq sasachakuy pacha kanqa, mana hayk’aqpas karqachu llaqta kasqanmantapacha chay pacha kama; chay pachataq llaqtayki runakuna qispichisqa kanqaku, sapaqninpis libropi qelqasqa tarikukuqkuna. Daniel 11:45, 12:1.
The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.
Iskay kaqnin angelpa willakuyninqa sayarunmi Babilonia iskay kuti urmaq kasqan chiqanman hina. Chiqaq Babiloniaqa, Nimrodwan Belshazzarwan rikuchisqa, iskay kutita urmarqan; espiritu Babiloniaqa 1798 watapi urmarqan, hinaspataq yapamanta chayta ruwan, runapa probacionnin wisq’akusqan p’unchawpi.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Hinaspan huknin angelpas qatikurqan, nispan: Babilonia urmarun, urmarun, chay hatun llaqta, llapa nacionkunata machachisqanrayku wañusqa qolqeyuq huchallikuyninpa phiñakuyninpa vinowan. Apocalipsis 14:8.
The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.
Iskay kaq kutimuy “Babilonia urmayninmanta” iskay kaq angelpi rikurichin profecíaq chanin churayninta, qelqasqa Simikunaq ukhupi simikuna, rimaykunapas iskaychasqa kaqkunata reqsinapaq hina, iskay kaq angelpa willakuyninwan Chawpi Tuta Qapariywan huñusqa willakuykunapa unanchaqnin kasqanta. Chay hinallataq allinta sayachin Panichay White nisqan kamachiyta, mayqenman hina profecíata yachayqa Danielpa hinaspa Apocalipsispa librokunapi rikuchisqa suyukunap sayariyninwan urmayninwan takyachisqa kanan. Chayqa sut’inchan kay yuyayta: Babiloniaq urmayninta unanchanapaq, profecíata yachaq runaqa Babiloniaq llapa urmayninkunata huñunayku tiyan, “siki patapi siki pata hina,” chaymanta qhipa p’uchukay urmayninmanta chiqap profecíaq willakuyninta sayachinapaq.
Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.
Iskay ángelpa iskay ñiqi willakuyninpi Babilonia iskay kuti urmaynin, iskay testigokunapa qhapaq willakuyninwan cheqaq kay churasqa kasqan sut’inchaj profétic kamachipi sayasqa kashan. Willakuynin ukhupi Babiloniapa urmaynin iskaychayqa, Bibliapi qhipa para nisqa sut’inchasqa profétic ruwanakuyta rikuchin. Chay sagrado ruwanakuyqa, qhipa para kaspan, imaymana profecía siq’ikuna huñunaymi, “siqi patanpi siqi” hina. Profecíata yachaq runa chay ruwanakuyta llamk’achiptin, chayqa qhipa param “willakuyninta” sayachin. Chay qhipa para willakuyqa, sagrado ruwanakuyta churaywan sayasqa kaspan, qhipaman willakusqa kachkan iskay ñiqi ángelpa hinaspa Chawpi Tuta Qapariyniyoq huñusqa profétic historiankunapi. Kayqa ñawpaq ángelpa kuyuy historiapin cheqaqmi karqa, hinaspataq kunan p’unchaypipas, kinsa ñiqi ángelpa kuyuy historiapin, cheqaqmi kashan.
Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.
Daniel qillqap tawa kaq, pichqa kaq kapitunkunaqa, historiapa huk siq’inta reqsichin; chayqa Babiloniapa hatarimusqanta hinaspa qallariyninta, tawa kaq kapitupi Nabucodonosorwan sut’inchasqa kasqanta, hinaspa chaymanta Babiloniapa urmayninta hinaspa tukukuyninta, pichqa kaq kapitupi Belsasarwan sut’inchasqa kasqanta, uyarichin. Iskaynin kuskachasqa kaspankuqa hukllam profetico siq’ita paqarichin. Chay iskay kapitukunamanta paqarisqa profetico siq’iqa Danielpa hukmanta kimsa kama kapitunkunapa hawanman churana, qhepa para willakuyninta sayachinapaq.
The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.
Ishkay kapitulokuna rikuchinku Nebucodonosorpa urmayninta hinaspa yapamanta hatariyninta, hinaspa Belshazarpa urmayninta chaymanta tukuy chinkachisqa kayninta; chayrayku rikuchinku Babiloniapa urmayninta qallariyninpi hinaspa tukuyninpi kay linajepi. Iskay kapitulokuna ruwasqan profecía liniaqa sayasqa kachkan Babilonia urmaspa, hatarispa, hinaspa yapamanta urmasqan patapi. Chay chiqaq kaylla reqsichin chay iskay kapitulokunaqa iskay kaq angelpa mensajeninta representanankuta. Chay iskay kapitulokunaqa representan Apocalipsis chunka kimsayuqpi allpa uywapa historianta, chay historiapitaq iskay kuti willakusqa kachkan iskay kaq angelpa mensajen hinaspa Chaupi Tuta Qapariy.
Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.
Chayrayku, manaraq Danielpa tawaq kaq, pichqa kaq capitulokunata yuyaymanaspa qallarispaqa, qhepa para nisqa sagrado metodología-ta reqsisun; chaymanta, chay metodología-ta apaykachaspataq, qhepa paramanta willakuyta reqsisun.
A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.
Ñawpaq kaq huknin chaymanta iskay ñawpaq willakuq angelkunapa historiapi ancha importante waymarkqa karqan William Millerpa profecíakunata hamut’anapa kamachikuykunawan rikuchisqa metodologíam. Chay kamachikuykuna runakunapaq llamk’achisqa karqanku Chaupi Tuta Qapariy willakuyta reqsinankupaq, hinaspa chay willakuyqa chay historiapaq qhepa tamya willakuymi karqan. Kinsa ñawpaq willakuq angelpa historiapipas huk ancha importante waymarkqa “Profecíaq Llavekuna” nisqawan rikuchisqa metodologíam. Chay kamachikuykunaqa William Millerpa kamachikuykunawan kuska llamk’achisqa kanankupaqmi kachkan, kunan p’unchay historiaykupaq Chaupi Tuta Qapariy willakuyta reqsinanchikpaq; hinaspa kunan chay kamachikuykunawan takyachisqa kasqan willakuyqa qhepa p’unchaykunapa qhepa tamya willakuyninmi. Millerpa kamachikuykunaqa allpa uywapa profecía historiapin ñawpaq tamyata rikuchinku, hinaspa chay kamachikuykuna “Profecíaq Llavekunawan” kuskaqa allpa uywapa profecía historiapin qhepa tamyata rikuchinku.
The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.
Qhipa paraqaqaqaqaqaqaqa, chaymi willakuyta ruwachinapaq apaykachasqa yachayñan. Wakin runakuna pantasqas kanku, qhipa paraqaqaqaqaqaqa experienciata mask’aspa, manaraq ñawpaqta chay experienciata paqarichiq willakuyta mask’aspa. Cristiandadpa iglesiakuna pentecostales nisqakunaqa chay pantaypa sut’i rikch’ayninmi. Chay kikin pantasqa puriy hinallataq tarikusqa kananpaqmi wakinkunapaqpas, qhipa paraqaqaqaqaqaqa willakuyta mask’aqkuna, ichaqa mana mask’ayta munanku chay yachayñanta mayqinmi qhipa paraqaqaqaqaqaqa willakuyta reqsichin, takyachinpas. Allin yachayñan mana kaqtinqa, allin willakuyqa mana reqsisqa kanmanchu. Allin willakuy mana kaqtinqa, allin experienciaqa mana hayk’aqpas atikunmanchu.
The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.
Kay biblia nisqapi kay cheqaq willakuypa ancha ancha importancianta aswan achka runakuna mana reqsinku, imaraykuchus paykuna manam hayk’aqpas yuyarqankuchu Bibliata yachaypaq huk cheq ñan kasqanta, hinallataq Bibliata yachaypaq achka pantasqa ñankuna kasqanta. Bibliata yachaypa pantasqa ñanninqa, mayqinmi aswan sapa kutin akllasqa kachkan, wak runakunapa yuyayninkunapi atiykuymi, imatachus Biblia yachachisqanmanta. Kayqa runakunawanqa chayhina llapaq rikurisqa sasachakuymi, chayrayku sapa iglesiami huk sistema wakichin, ovejankunapa chay llullasqa reqsikuyninta allichayta munaspa. Chay llullasqa reqsikuyqa paqarichinmi llulla ruwayta: umalliqkunapa huk sistema sayarichiyta, paykunataq Bibliata entiendenapa espiritu yachaqkuna hina reqsichisqa kanku, mana yachaq ovejakunapa entiendenanta allinta pusananpaq. Bibliaqa cheqaqtapuni sut’inchan iglesia paqarisqanpa ancha allin wakichisqa estructuranta, chaypim kanku ancianokuna, profetakuna, yachachiqkunapas; ichaqa Bibliaqa manam hayk’aqpas allinchanchu iglesia organizacionpa millay waqlliynta, mayqinchus paqarichin umalliqkunapa huk sistemanta, paykuna consecrasqa kaspa sut’ichanankupaq imatachus cheqaq kasqanta otaq mana cheqaq kasqanta, hinaspataq pichus hereje kasqanta otaq mana hereje kasqanta.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Diospaq chaskisqa rikurichikuyta yachakuy, mana p’enqakuspa llamk’aq hina, cheqaq simita allinta rakispa. 2 Timoteo 2:15.
A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.
Iglesiapi pusaqninqa kachkan willakuywan kallpachananpaq, rimananpaq huchata qawachispa, yachachinanpaq, hinaspa waqlliq yachachiykunamanta hinaspa chay waqlliq yachachiykunata mast’arichiqkunamantapas waqaychananpaq; ichaqa sapaqninchikmi “estudiayta” ruwasun “Diospa ñawpaqenpi allin chaskisqa” rikuchikunanchikpaq, “cheqanta rakispa cheqaq simita.” Chayta ruwaspaqa, yachananchikmi imayna ruray ñan nisqata Bibliam riqsichin, cheqaq simita cheqanta rakiypaq allin ñan kasqanta. Isaiaspa librunmi kay imaymanakunata qhawarichin qhipa paraq contexto-pi; chayraykum chaymanta qallarisun.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.
Chay p’unchaypi Señorqa nanaykuna, hatun, kallpasapa espadawan castiganqa leviatanta, t’uqsisqa mach’aqwayta, ari, chinkrisqa mach’aqway leviatanta; hinaspan wañuchinqa qochapi kashaq dragonta. Chay p’unchaypi takiychis paymanta: Puka vinumanta uvas chakran. Ñoqa Señormi waqaychani; sapa ratollañataqmi unuyninwan qarqachini: ama pipas dañachinampaqmi tuta p’unchay waqaychasaq. Mana phiñasqachu kani: pichá maqanapi k’iska-kasha qispichayta churawanman? Paykunataq chawpinta pasasaq, kuskallataq ruphachisaq. Mana chayqa, kallpayman hap’ipakuchun, ñoqawan allinyakunanpaq; hinaspan ñoqawan allinyakunqa. Jacobmanta hamuqkunata saphichinqa: Israelmi sisarinqa, wiñanqa, tukuy kay pachapa uyanman rurukunawan hunt’achinqa. ¿Payta maqasqachu, payta maqanankuta maqasqan hina? ¿Ichapas wañuchisqachu, paywan wañuchisqa runakunapa wañuyninkuman hina? Tupuywanmi, wiñariqtin, paywan rimarinanki: sinchi wayranta sayachin inti lloqsimu wayrapa p’unchayninpi. Chayraykun Jacobpa huchan pichasqa kanqa; kaymi llapan rurun huchanta qichunanpaq: altarpa llapa ruminkunata rumichallwa hina allinta takasqa, p’akichisqa ruwaptin, sach’a huacankuna, imágenespas manañam sayanqachu. Ichaqa amachasqa llaqtam ch’usaqyasaq kanqa, tiyana saqisqam kanqa, ch’in pampa hina saqisqa; chaypim becerro michinqa, chaypitaq sirikunqa, ramankunatapas tukuruq mik’unqa. Ramasnin ch’akiptinqa p’akirisqa kanqaku: warmikuna hamuspa ninawan ruphachinqaku; mana yuyayniyuq llaqtam chayqa: chayrayku paykunata ruraq Diosqa manam kuyapayankachu, paykunata kamachiqpas manam favorninta rikuchinqachu. Hinaspa chay p’unchaypi pasanqa, Señorqa mayumanta Egipto yaku mayukama t’aqaqtin, qankuna hukmanta hukmanta huñusqa kankichis, Israelpa churinkuna. Hinaspa chay p’unchaypi pasanqa, hatun waqra pututu waqyasqa kanqa, hamunqaku Asiriapa hallp’anpi chinkapunayaraq kashaqkuna, Egipto hallp’api qarqusqakuna, hinaspan Jerusalénpi santo orqopi Señorpa ñawpaqenpi yupaychanqaku. Isaías 27:1–13.
In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”
Ñawpaq artikulokunapiqa sapa kuti rimarqanchikmi “unancha” nisqamanta, Diospa wakin wawanankunata Babiloniamanta lluqsichinapaq hoqarisqa kasqanmanta. Isaías qhelqapi iskay chunka qanchisniyuq capítuloq qhipa versículonmi chay unanchapa ruwasqanta rimarin, nispa: “hatun pututu waqachisqa kanqa, hinaspan hamunqaku Asiria allpapi wañuypaqña kashaqkuna.” Asiriaqa qhipa p’unchaykunapi Babiloniapa unanchanmi, chay versículopi Babiloniamanta lluqsinankupaq waqyasqa willakuyta uyariqkunataq hamunku hinaspa yupaychanku pachak tawa chunka tawa waranqa runakuna hina rikuchisqakunawan, profecíapi “Jerusalénpi ch’uya orqoman” churisqa kashaqkunawan.
The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.
Kay versículo nin: “chay p’unchaypi chayqa ruwasqa kanqa,” nispa. “Chay p’unchay,” nisqaqa, Apocalipsis chunka pusaqniyuq kapítulopi iskay kaq simi Diospa wakin wawanakunata Babiloniamanta lluqsiyman waqyachkan chay p’unchaymi, tukuy chay kapítulopa qhawanapaqninmi. Apocalipsis chunka pusaqniyuq kapítulopi iskay kaq simiqa, domingo ley kasqanpi waqan, Tiro llaqta pampachasqa warmi yuyarisqa kaptin.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.
Hinaqman huk simita hanaq pachamanta uyarisarqani, nispa: Lloqsimuychis paymanta, llaqtay runakuna, ama huchankunapi yanapakuqkuna kanaykichispaq, amataq muchuyninkunamanta jap’ikunaykichispaq. Huchankunaqa hanaq pachakama chayarqanku, Diostaq mana allin ruwasqankunata yuyarirqan. Apocalipsis 18:4, 5.
Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”
Isaías qillqap iskay chunka qanchisniyuq capítuloqa, qallariyninpi rikuchin kikin p’unchayta maypin capítulo tukukun, nispa: “Chay p’unchaypi Señorqa nanaywan, hatunwan, kallpasapa espadanwan castiganqa leviatanta, t’oqsiykacha mach’aqwayta, arí, leviatanta q’iwisqa mach’aqwayta; hinaspan wañuchinqa lamar qochapi kaq dragonta.”
At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.
Ley dominicalpi, Diospa kamachisqa, kutichiy juzgamienton qallarin dragónpa reinokunanpi (Naciones Unidas), bestiapa (papado) hinaspa llulla profetapa (Estados Unidos). Ley dominicalpi llulla profeta urmachisqa kachkan, Bibliamanta profecíapa soqtakuna reinon hina; hinallataq nacional apostasíaqa nacional tukukuyman apamun. Ley dominicalqa maypin Diospa kamachisqa juzgamientonkuna qallarin urmayta dragónpa hawanpi, paymi Satanás (paypa kay pachapi reinonmi dragón hina rikuchisqa), bestiapa hinaspa llulla profetapa hawanpi. Chayqa huk ñawpaqman puriq muchuychasqa kastigom, ley dominicalpi qallariq. Isaías qhelqapi iskay chunka qanchisniyuq capítuloq qallariyninpas tukukuyninpas ley dominicalmi; chay capítuloqa rikuchin sapaq asunto-kunata, chaykunam kuska t’inkisqa kachkan historiatawan, mayqinchus apamun chayman ley dominicalman, hinaspa qepanta hamuq historiatawanpas.
We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?
Qhawariqkuchkanchikmi iskay chunka qanchisniyuq capítulota, chaymi iskay chunka pusaqniyuqwan iskay chunka isqunniyuq capitulokunapaq profético kaq churananta sayarichin. Chay capitulokunapi tarisunchikmi qhepa para imayna rurana kasqanta sut’inchasqata, chaymi saqesunchik Danielpa tawaqwan pisqa capitulokunata churayta Danielpa hukmanta kimsa capitulokunakunapa hawanman, chaypaq ancha allin yachananchikpaq. Isaíaspa iskay chunka qanchisniyuq capitulon qhepata, dragónpa qhapaq suyunpa wiñaylla ñak’ariynin qallariyta reqsichisqanman hina, qillqanmi chay pacha ukhupi Diospa llaqtanman kamachisqa kasqanta: “takiychis paypaq.” ¿Pitaq chay payri?
The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.
Imapaqman takinankupaq kasqanmanta kutichiyqa taki sut’inpi kachkan, paykunaqa takinankupaqmi “Puka vinumanta uvas chakra, Señorpa waqaychasqan” nisqata. Uvas chakramanta willakuyqa Diospa llaqtanmantam willakuy, chaytaqa Isaiasmi ñawpaqta rimarin pichqa kaq kapituluypi.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.
Kunanqa takiyniytaq munasqaypaq munaykuy sapa munasqaymanta, uvas chakra-ninmanta. Munasqayqa huk uvas chakrayuq karqa allin rurupuq urqu patapi. Payqa muyurirqan, rumikunatapas hurqusqan, akllasqa uvas sach’ata tarpuran, chawpinpitaq huk torreta sayarichirqan, chaypiñataq huk uvas saruna p’itata ruraran. Suyarqan allin uvas rurananta; ichaqa sach’a uvastan ruramurqan. Kunanqa, Jerusalén llaqta tiyaqkuna, Judá runakuna, ama hina kaspa, noqawan uvas chakraywan ukhupi juzgaychik. ¿Imataq aswanraq ruwakuyta atikuman karqa uvas chakraypaq, mana ruwasqayta? ¿Imanasqataq, allin uvas rurananta suyaspay, sach’a uvastaq ruramurqan? Kunanqa, hamuychik; willasqaykichik imatachus uvas chakraywan ruwasaq: muyurinanmanta qincharisaq, chaymi mikusqa kanqa; pirqannta urmachisaq, chaymi sarusqa kanqa. Ch’usaqyachisaqtaq; manaña kuchusqa kanqachu, manaña allpasqa kanqachu; ichaqa kiskakuna, cashakuna wiñamunqa. Phuyukunatapas kamachisaq, ama para parachinankupaq chaymanqa. Tukuy atiyniyuq Señorpa uvas chakranqa Israel wasiymi, Judá runakunañataq munakusqan mallki. Payqa suyaran taripayninta, ichaqa qawasqa ñak’ariy; chaninnaq kayta, ichaqa qawasqa waqay qapariyta. Isaías 5:1–5.
In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.
Domingu kamachikuy sasa willakuypa historiampi, Diospa llaqtanqa uvas chakra takita Diospa llaqtanman takinankupaqmi kachkan, imaraykuchus chay taki nin: “Kunanqa, Jerusalén llaqtapi tiyaqkuna, Judá runakuna ima, mañakuykichik, noqawan uvas chakraywan chawpipi juzgaychik.” Uvas chakra takinqa taki kachkan mayqan ñawpaq pacto llaqtapas qispichisqa hina saqisqa pasasqanta reqsichiq, chaykamataq Diosqa pactota ruwan Pedro nisqanman hina, paykunaqa “ñawpaq p’unchaykunapi mana llaqtachu karqanku, kunantaq Diospa llaqtanñam kanku” nisqankunawan. Chaymi reqsichin mana para urmasqanta uvas chakraman, chay hina reqsichispa Elíaspa llamkayninta, paymi chay tiempo patapi hamun, pay sapallanmi chay tiempo patapi parata paqarichiyta atin. Yachanchikmi chay takiqa pacto llaqtapa saqisqa pasasqanmantam kashan, imaraykuchus uvas chakra takitaqa Cristo takirqan ñawpaq Israelman, chay pacha ñawpaq Israel saqisqa pasasqa kashaqtin, chaykama Diosqa espirituypi Israelwan pactota kuskan ruwasharqan.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Uyariychik huk yachachiyta uyariychis: Huk wasi kamachiq karqa, paymi huk uvas chakra tarpuykurqa, muyuriqninta perqawan muyurichirqa, chaypi vinota saruy p’itata allparqa, huk torreta ruwarqa, hinaspataq chakramichiqkunaman mink’arparqa, karu llajtaman ripurqa. Rurukunapa pacha qayllaykuptintaq, sirviente ninkunata kacharqa chakramichiqkunaman, chay chakraq rurunkunata chaskinankupaq. Chakramichiqkunataq sirvientenkunata hap’ispa, hukta maqaykurqa, hukta wañuchirqa, huktaq rumikunawan samqarqa. Yapamantaq huk sirvientekunata kacharqa, ñawpaqkunamantapas aswan achkata; paykunataqa chayllatataq rurapurqaku. Qhipamantaqa, tukuykunamanta qhipata, churinta paykunaman kacharqa, nispa: Churiytaqa yupaychanqaku. Ichaqa chakramichiqkuna churinta rikuspanku, kikinkupura rimanakurqaku: Kaymi herenciata chaskiq; hamuychik, wañuchisun, herenciatapas qichusun. Hinaspataq hap’ispanku, uvas chagramanta hawaman wikch’uykuspa, wañuchirqaku. Chayrayku, uvas chakraq apun hamuspa, imatataq chay chakramichiqkunawan ruwanqa? Paykunañataq ninaku payman: Chay mana allin runakunataqa ancha nanaywan tukuchinqa, chakrantaq huk chakramichiqkunaman mink’arponqa, paykunataq rurukunata pacha chayamunanpi qunqaku. Jesusmi paykunaman nin: ¿Manachu hayk’aqpas Qellqasqakunapi ñawirqankichik: Rumi, wasi ruwaqkuna qhisqichasqanku, chay kikinmi iskinaq umalliqninman tukupun; kayqa Señormanta ruwasqanmi, ñawinchikkunapaqtaq admiraypaqmi? Chayrayku niykichik: Diospa qhapaq kamachiyninqa qankunamanta qichusqa kanqa, hinaspa huk llaqtaman qosqa, chaypa rurunta apariqman. Pipas kay rumipi urmaqqa p’akikunqa; ichaqa pimpa hawanmanpas chay urmanqa, ñut’uy ñut’uytaq tukuchinqa. Kurakkuna sacerdotekuna, Fariseokunawan, paypa yachachiykunata uyarispa, payqa paykunamanta rimashasqanta entienderqaku. Mateo 21:33–45.
When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”
Jesús ñawpa Israelman Diospa uvas chakra takiyninta takispa, paykunaqa chay willakuypa yuyayninman hinallataq kallpanman ancha aysasqa karqanku; chaymi Jesús sut’inchaspa tapurqan chay simipas qhawarikuq judíokunata, imatataq ruwanman uvas chakrapa Señornen chay Churinta wañuchiqkunawan nispa, paykunaqa mana atirqankuchu allin kutichiyta mana quyta, kaynata nispa: “Payqa chay mana allin runakunata ancha llakikuypi chinkachinqa, hinaspataq uvas chakranta huk chakra llamkaqkunaman rantinqa, paykunataq tiempollanpi rurunkunata payman kutichinqaku.”
Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.
Jesúsqa chaymantataq usqhaylla yapay huk versota takiyman yaparqan, cheqnisqa rumimanta takispan, hinaspataq paykunaq kutichisqankuta tukukuq haylliwan huñurqan kaynata nispa: “Chayrayku niykichis: Diospa qhapaq suyunninqa qankunamanta qechusqa kanqa, hinaspataq qusqasqa kanqa huk llaqtaman, chaypa rurunkunata apamuqman. Pipas kay rumi pataman urmashpaqa p’akirachisqa kanqa; ichaqa pimpa patanmanpas pay urmaykuptinqa, ñut’u allpaman tukuyta kutaykunqa.” “Ñut’u allpaman tukuyta kutaykunqa” nisqaqa Isaias iskay chunka qanchisniyuqta yuyarichin, maypichus nin: “altarpa llapa ruminkuna qirumina rumi hina ch’aqwasqa p’akirisqa kanqa, sach’a huertakunaq hinallataq wakakunapa unanchaqninpas manam sayanqachu.” Iskay chaykunapas Josíaspa rurayninmanta rimayninkunami, paymi tukupay p’unchaykunapi kaqkunata unanchan, pikunachus yapamanta tariykunku “qanchis kuti” nisqata, chaymi mitk’achiq rumi, chayta ancha chaninnaqta mana tariyta munasqankunata ñut’uchiq.
In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.
Intichus domingo kamachiy p’unchawpi, Isaías qillqapa iskay chunka qanchisniyuq kapitulanpi rikuchisqa hina, pikunachus “ñawpaq p’unchawkunapi mana llaqtachu karqanku,” chaykunaqa Señorpa uvas chakranmanta puka vinoyuq takita takinankupaq kachkan. Kay qillqakunaqa achka kuti sut’incharqanku iskay ñawpaq willayniyuq mana kaqtinqa kinsañiqin willay mana kasqanta. Domingo kamachiyqa kinsañiqin willaymi, hinaspa domingo kamachiy p’unchawqa ñawpaq ñiqin chaymanta iskay ñiqin willaykunapa historianta uqharin. Isaíaspa iskay chunka qanchisniyuq kapitulanpi, domingo kamachiyqa Danielpa huk ñiqin kapitulanpi rikuchisqa pacha muyuta reqsichin, chaymanta yapamanta Danielpa hukmanta kinsa kapitulkamak. Profecía hina, iskay chunka qanchisniyuq kapitulanpi domingo kamachiy p’unchawqa 11 septiembre 2001 watapa historianta reqsichin, maypichus ñawpaq willay kallpachasqa karqa, utqaylla hamuq domingo kamachiykama.
We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.
Qatiqaspalla qhawasqanchikta kay takiipi hinallataq purichisunchik, mayqintachus salvasqa runakuna willakunanpaq kachkan, chay pacha qayllapi Roma llaqta qharqaq warmi takiyta qallarinanman chayamunanpaq, hamuq qillqapi.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Hinaspa qhawarirqani, chaypiqa, huk Cordero Sion orqopi sayashaqta, paywan kuska pachak tawa chunka tawa waranqa runakunataq, paypa Taytan sutin umankup patapi qillqasqa kashaqta. Hanaq pacha mantataq uyariirqani huk rimayta, achka unu-kunapa qapariynin hina, hatun illapaq qapariynin hina; hinallataq uyariirqani arpa waqachiqkunapa arpaykuta waqachispa qapariyninkuta. Paykunaqa trono ñawpaqpi, tawa kaqkunapa ñawpaqpi, kurakakunapa ñawpaqpinpas, musuq taki hina takirqanku; chay takitaqa manam pipas yachakuyta atirqanchu, aswanpas pachak tawa chunka tawa waranqa, kay pachamanta rantisqa kashaqkunaqa. Kaykunaqa warmikunawan mana qhellichasqa kaqkuna kanku; imaraykuchus paykunaqa sipaskuna kanku. Kaykunaqa Corderota maymanchus rinqa chayman qatipaqkuna kanku. Paykunaqa runakuna ukhuntaqmantam rantisqa karqanku, Diospaq hinallataq Corderopaq ñawpaq rurukunahina. Siminkupitaq manam llulla rimay tarikusqachu; imaraykuchus paykunaqa Diospa trono ñawpaqpi mana pantayniyuq kanku. Apocalipsis 14:1–5.