In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
1856 watapi “qanchis kuti” nisqamanta k’anchay kichasqa karqan, hinaspataq 1863 watakama chay k’anchayqa qhespichisqa karqan. Judá llaqtamanta profetaqa mana allin rey Jeroboamman chay k’anchayta apamurqan, ichaqa Jeroboamqa chay k’anchayta qhespichirqan. Isaíaspas kikillan k’anchayta mana allin rey Ahazman apamurqan, paypas chayta qhespichirqan. Siloé qochawan tupanakusqa k’anchayta mana chaskisqanrayku, Jeroboampa reinon (norte llaqtapi kaq) hina Ahazpa reinonpas (sur llaqtapi kaq) norte llaqtamanta reywan watukusqa esclavitudman apasqa karqanku, sapaqninpi 723 a.C. hinaspa 677 a.C. watakunapi.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Moisés, Aarónpa hatariskuyninpi; Isaías Ahazwan, Jeremíaspas huk reykunawan, Milleritapa historiampi cheqaq sonqoyoqkunata rikuchirqanku, paykuna llapallan qhipa p’unchaykunapa hatariskuyninpi k’anchay willakuqkunata rikuchishaqkuna karqanku. 1863 watapi “ñawpaq” qhipa-p’unchay sasa kay, hinaspa Apocalipsis chunka hukniyuq capítulo nisqapi “hatun pachakutik”pa “qhipa” qhipa-p’unchay sasa kaynin (manaraq chayamusaq dominiku kamachiy), tukuy chay profecía siq’ikunawanmi rikuchisqa kachkan. Judá llaqtamanta profetaqa huk profetatan rikuchin, paymi kamachisqanman hina ruwanakuy ninmanta qhipaman kutipurqan, hinaspan apostata protestantismowan kuska huk sepulturapi pampasqa tukurqan. Wañuyninpas pampasqa kayninpas karqan Bethel llaqta llulla profetapa mikhuyninta hinaspa upyananta akllakusqanrayku.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Papakunap atipasqan taripaynin, Inti p’unchay kamachikuypi (Asiriapaq reyin) vincisqa kayninmanta, mayqanmi Jeroboampa Ahazpa ima, hanaq suyukunata uray suyukunata ch’iqchichisqanwan rikch’achisqa karqa, Judea llaqtamanta profetapa kawsay tukukuyninwan tinkun, payqa wañurqan huk “leon” huk “asno” chawpipi. “Leon” nisqaqa Babiloniapa unanchanmi, qhepa p’unchaykunapim papakuy kachkan.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Hinaspanmi, t’antata mikhuqtin, upyaqtinpas, paypaq asnuta qillpachirqan, kutichimusqan profetapaq. Chaymanta ripusqantintaq, huk leon ñanpi tinkurqan, wañuchirqanmi; ayantañataq ñanpi wikch’uykusqa saqirqan, asnupas qayllanpi sayasharqan, leonpas ayapa qayllanpi sayasharqan. Qhawariychá, runakuna chayta riqkuspa pasaqkuna, ñanpi wikch’uykusqa ayata rikuspa, leonpas ayapa qayllanpi sayashaqta rikuspa, hamuspa willarqanku machu profeta tiyashan llaqtapi. Ñanmantam kutichimuq profeta chayta uyarispa nirqan: “Kayqa Diospa runanmi, Señorpa siminta mana kasukuq; chayraykun Señorqa leónman entregaykurqan, paymi llik’irqan, wañuchirqanpas, Señorpa siminman hina, imatachus payman rimarqanman hina.” Hinaspan churinkunata rimapaykurqan: “Asnuta qillpachiychis.” Paykunataq qillpachirqanku. Rispataq ayanta tariyrqan ñanpi wikch’uykusqata, asnupas leonpas ayapa qayllanpi sayashaqta; leonqa mana ayata mikhurqanchu, nitaq asnutapas llik’irqanchu. Chaymantataq profetaqa Diospa runanpa ayanta oqarispa asnuman churaykurqan, kutichimurqan; hinaspan machu profetaqa llaqtaman hamurqan waqananpaq pampananpaqpas. Ayantataq kikinpa p’ampasqan uchkupi churaykurqan; paykunataq paymanta waqarqanku nispanku: “Ay, wawqey!” Hinaspan p’ampayta tukuruspa churinkunata rimapaykurqan: “Wañuqtíy, chayqa pampawaychis Diospa runa p’ampasqa sepulcrospi; tulluykunata churaychis paypa tullunkuna qayllanman. Betelpi altar contra, Samariapa llaqtankunapi kaq alto lugarkunapa wasinkuna contrapas, Señorpa siminwan waqyaspa willasqanqa cheqaqtapunin hunt’akunan.” 1 Reyes 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Judea llaqtap willakuyta willaqninqa iskay unanchakunap chawpinpi wañurqan. Leónqa Babiloniapa unanchanmi, chay qhipa p’unchaykunapi kunan Babiloniapas Norte Reymi, paymi yanapaqnin mana kaptin tukukuyninman chayan, Daniel qillqapi chunka hukniyuq capítulo, tawa chunka pichqayuq versículopi nisqahinata. Paypa kamachikuyninpa señalanqa intita yupaychaymi, chaymi tawa kaq millay ruway, maypichus Laodicea Adventismoq tawa kaq miraynin Ezequiel qillqapi pusaq capítulo nisqapi intiman k’umuykuspa rikuchisqa kachkan. Millerpa musquyninpi rikuchirqanku mana kuyay rumi-kunalla ch’iqichisqa, pakasqapas kasqanta, aswanpas cajón kikinpas, Bibliata unanchaq, llikisqa kachkasqantawan.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Adventismopa kinsa kaq ayllupin, Bibliapa nisqa sutichasqa moderno tikrasqankunapa llamk’ayninta qallarichiyqa Adventismopa umalliqninkunamanta kallpachakurqa. Chay sutichasqa moderno tikrasqankunaqa ismusqa qillqasqa maki qillqakunamantan horqosqa karqa; chaykunatataq huchayoq runapa teologonkunan, hinallataq apostata Protestantekuna kallpachanku. Millerpa arkankaqa King James Version karqa, mana ismusqa maki qillqakunamanta tikrasqa.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Laodicea Adventismoq tawa miray qatiqninman chayamusqankama, iglesiaqa Tukuynin Iglesiakunapa Mundial Consejonman hukllachasqa karqan, Romanopa iglesianwan churi warmi iglesiankunawan huk mankakuyta. Adventismoqa wata wata rimarqan, puñusqa uywanku allinpaq, paykunaqa Tukuynin Iglesiakunapa Mundial Consejopi “qhawariqkuna”lla kasqankuta; ichaqa chay mana allin mankakuypa kamachikuyninkuna rikuchirqan, “qhawariq” sutiyoq kayqa hunt’asqa voteq miembro kasqanta!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Paykuna tawa mirayninkupi iskay kuti “huchayuq runata” qurimanta medallawan premiarqanku. Chay medallakunamanta hukninpas Cristoq Iskay Kuti Hamuyninmanta católico yachachiyta unancharqan, Jesús kutimuyninpi chakinta kay pachaman churashaqta rikuchispa; hinallataq Cristoq qhepapi católico intiq muyuriyninta apaq kasqa, chaymanta católico pisiyachisqa tawa kaq kamachikuytawan, mayqinchus sapallanta nirqan: “Samana punchawta yuyariy.” Huk cortepi ruwasqa procesopi (mayqinchus kamachikuq rimaymi), Conferencia Generalpa Presidenten testimoniota qorqan, maypichus sut’incharqan Seventh-day Adventist iglesiaq ñawpaqta papadoqa anticristo kasqanta creenqakuq kasqanta; ichaqa igllesianñataq unayña chay iñiyta “historiaq q’upa qutuman” wikch’usqaña kasqanta rimarqan.
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Tawa kaj kaq millay ruwaykunaqa (miraykunaqa) kachkan maypichus Jerusalén iglesiapa iskay chunka pichqa umalliqninkuna intiman qonqoriykunku. Wiñaq millay ruwaykunaqa qallarin celokuypa lantinta yaykuna punkupi sayachisqa kasqanwan, qallariyta señalaspa. Judámantap pacha willakuqqa tukukun apostata protestantismowan pampasqa, hinaspa león (Babilonia) wañuchin payta, apostata protestantismopa metodología-nman kutirisqanrayku; chayrayku mana atiyniyuqchu reqsinanpaq Roma kasqanta musuq rikch’ayta sayachiq, hinaspa maypichus mana musuq rikch’ayqa sayachisqachu huchayoq runapa símbolonninwan, chaypi tukukuqllapi huchayoq runapa ladonmanmi rinki.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Simipaq rimayta entiendenankupi pantasqa rikukuqkunaqa, anticristopa niynin ima kasqanta mana rikukuqkunaqa, cheqaqtapuni anticristopa ladonman churakunku.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Profeta judeomantaqa runaqa Bethel llullakuq profetawanpuni pampasqa karqa, paymi payta “wawqi” nispa reqsichirqan, hinallataq wañusqa tarikurqan iskay unanchaqkunapa chawpinpi. “León” nisqaqa anticristota mana allinta entiendenanpaq pantaq kayninta unanchan, hinaspa “asno” nisqaqa Islam nisqapa unanchaqninmi. Laodicea Adventismoqa ñam upallakusqanwan rikuchirqan, 11 septiembre 2001 p’unchawmanta mana rimarisqanrayku, kimsa kaq Ay nisqapi Islam yachachikuq kasqanta mana reqsiyta, chaytaq Chisyaq waqyay, qhipa para willakuynin kasqanta. Qhipa para willakuyninta mana reqsiyqa, wañuymi! Qhipa paraqa qallariq 11 septiembre 2001 p’unchawpi, Apocalipsis chunka pusaqniyuqpi atiyniyuq angelta uraykamusqanpi, Nueva York llaqtapa hatun wasikunata urmachisqa kaptin. “Paraqa” huk willakuymi, chay willakuytaq reqsisqa kanan tiyan chaskinapaq.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ama suyasunchu manam qhipa para hamunankama. Chayqa hamushanmi llapa runakunaman, pikunachus reqsinku hinaspa chaskinku llamp’u chhullichakuyta hinaspa munay-lla kachkak para-kunata, mayqinchus ñoqanchisman urmaykunku. Intiypa k’anchayninpa ch’iqnisqa puchukayninkunata huñuspa, hinaspa Diospa chiqap khuyapayakuyninkunata chaninchaspanchik, payqa munanmi ñoqanchik paypi atinichakunanchikta, chayqa sapa nisqa simi hunt’asqa kanqa. [Isaiah 61:11 quoted.] Tukuy kay pacham hunt’a kanan Diospa gloriawan.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Llapa kay pacha” yachan imatachus pasaq 11 ñiqin punchawpi, septiembre killapi, 2001 watapi; ichaqa chaypi qallariq willakuyta chaskinapaq, hinallataq tukuy kay pachata Diospa k’anchayninwan qhanchachinanpaq, chay willakuy reqsichisqa kanan. “Reqsiy” simiqa nin “yachayta yuyarimuy utaq kutichimuy, chay yachayta sut’ichaspa utaq mana sut’ichaspa. Karupi huk runata reqsinchik, ñawpaqta payta rikusqanchikta yuyarispanchik, utaq ñawpaqmanta reqsisqanchikta yuyarispanchik. Uyanmanta rikch’ayninkunata utaq rimayninta reqsinchik.” Webster’s 1828 Dictionary.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Huklla ñanmi Laodicea nisqapi Adventista runaqa 2001 wata, septiembre killapa 11 p’unchayninpi chayamuq qhipa para willakuyta riqsiyta atinman, sicheqa ñawpaq p’unchaykunapi kaylla kaq Diospa atiynin rikurimusqanta riqsispa. 1840 wata, agosto killapa 11 p’unchayninpi, Apocalipsis chunka kaqpi atiyniyuq angil uraykamurqan, Islampa iskay ñiqin ay nisqa qhelqaq willakuynin hunt’akusqanrayku. Chay historiata hinallataq sumaqta kutichisqa karqan 2001 wata, septiembre killapa 11 p’unchayninpi, Apocalipsis chunka pusaqniyuq kaqpi atiyniyuq angil uraykamurqan, Islampa kimsa ñiqin ay nisqa qhelqaq willakuynin hunt’akusqanrayku; hinaspa kimsa ñiqin ay nisqapi Islamta mana riqsiyqa, purun Arabia asno salvaje nisqawan wañuyman apachisqa kaymi, chay wañuyqa kunan pacha Babiloniaq leonninmanta hamun.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Efraínpa machasqakuna, sellosqa libruyta ñawinchayta mana atisqankurayku, manam rikunkuchu Milleritakunaq historianta kutimuyta; chay reqsiyqa “línea hina línea patapi” nisqa qhepa para metodologíamanmi sayarishan. Diospa atininpa rikuchikuynin Milleritakunaq historiapi qhepa p’unchaykunapi kutimusqanta niy yuyayqa manam sayachiysaqachu apostata protestantismopaq catholicismopaq metodologíanwan.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Kinsa angelmi kimsa kaq angelpa willakuynin willakuypi huñunakun, payqa tukuy hallp’ata kikinpa hatun k’anchariyninwan k’anchachinan. Kaypiqa willakuykusqa kashan huk llapa pachakuna mast’arisqa ruwana, mana llump’ay atiywan. 1840–44 watakunapi hamuq kay kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq kaq angelpa willakuyninqa kay pachapi tukuy misioneropa chaynanman apasqa karqan, wakin suyukunapitaq ancha hatun religión nisqapi munakuy karqan, chay hinaqa mana mayqin hallp’apiq rikusqachu chunka suqta pachak watayuq Reforma pasasqanmantapacha; ichaqa kaykunaqa atipasqa kanqaku kimsa kaq angelpa qhipa amonestacionnin urapi hatun kallpayuq kuyuywan.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Kay p’unchaykunapi Israel nisqapa ñawsa pusaqkunaqa kikin metodologíankuraykuqa manam chaskinkuchu chay cheqaqtapas: qhepa p’unchaykunapi Diospa atiynin rikurimunqanta yapamanta, ñawpaq watakunapi hina.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Kaypi rikunchik iglesiata—Señorpa santuarionninta—Diospa piñakuyninpa maqanakuyta ñawpaqta muchuqta. Ñawpa machukuna, pikunamanmi Dios hatun k’anchayta qosqa karqa, hinaspa llaqtapa espirituypa allin kayninkunata waqaychaq hina sayasqa karqaku, confiakusqankuta qichusqaku. Paykuna churakusqaku kay yuyayman: manañam milagrokunata suyananchikchu, nitaq Diospa atiyninpa sut’i rikurimuyninta, ñawpaq p’unchaykunapi hina. P’unchaykuna tikrasqañam. Kay simikuna mana iñisqankuta kallpachanku, hinaspa ninku: Señorqa manam allinta rurankachu, nitaq manam mana allintapas rurankachu. Payqa ancha khuyapayakuqmi, chayrayku manam llaqtanta taripayninwan watukuq hamunqachu. Chhaynapi ‘Samay kawsay, qispisqa kay’ nisqa qapariymi lloqsin qharikunamanta, pikunachus manaña hayk’aqpas trompeta hina rimayninkuta oqarinqachu, Diospa llaqtanman huchankunata rikuchinankupaq, Jacobpa wasinmanpas huchankunata rikuchinankupaq. Kay upa allqukuna, mana qaparinqa munasqaqkuna, paykunam phiñasqa Diospa chanin venganzañanta muchunku. Qharikuna, sipaskuna, huch’uy wawakunapas llapallan kuska chinkapunku.” Testimonies, volumen 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Jerusalén llaqtapi mana yachaqkunata kamachiq yachaq runakunapa Laodicea-hina ñawsa kayninku mana atinkuchu qepa para riqsiyta, imaraykuchus mana allinchasqa Biblia-pa yachachiy ñanllatachu hap’ipkanku, aswanpas llulla yuyayninkupa tukukuyninkuna churanku maypichus ñawpa p’unchawkuna hina Diospa atiyninpa ima qhipa rikurimuynintapas ñiqhunkuman. Ichataq Malaquías kimsa nisqan sut’inta reqsichin: Pacto-pa Chaskiqnin Levípa churinkunata ch’uyaqtaq, chaypacha haywakuyqa kanqa ñawpa p’unchawkuna hina.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Cheqaq Testigomantaqmi willakun: ‘Ruwasqaykikunata reqsini’ nispa. ‘Arrepentikuychik, ñawpaq ruwanakunataq ruwariychik’ nispa. Kaymi cheqaq pruebakuna, rikuchikuq evidenciataq, Diospa Espiritun sonqopi llank’asqanta, paypa munakuyninwan hunt’achisunaykipaq. ‘Utqayllam hamusqayki hawaman, candeleroykitaq kasqan cheqmanta oqharisqayki, mana arrepentikuspaykiqa’ nispa. Iglesiaga mana ruruyuq sach’aman hinam, chhikchi, para, inti k’anchayta chaskispa, achka ruruta apamunan karqan, ichaqa divino maskhayqa raprallatam tarin. Ancha uyarisqa yuyaymi iglesiakunapaq! ancha uyarisqa, ari, sapa runapaqpas! Diospa paciencia y aguantakuyqa admirakuypaqmi; ichaqa ‘mana arrepentikuspaykiqa,’ tukukunqam; iglesiakuna, institucionninchikkunapas, pisi kallpamanta aswan pisi kallpaman, chiri formalidadmanta wañusqa kasqaman rinqa, kaynata nispa kashaqtinku: ‘Qhapaq kani, imaymanayuqmi kani, manam imapas faltawanchu’ nispa. Cheqaq Testigomantaqmi nin: ‘Mana yachankichu qamqa wakcha, llaquypaq, pobri, ñawsa, q’ala kashaqta’ nispa. ¿Hayk’aqllapas sut’ita rikunqachus imayna kasqankuta?
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Iglesiakunapiqa kanqa Diospa atipayninpa musphay rikuchikuy; ichaqa mana kuyurinchu Señorpa ñawpaqenpi mana pisiyaykukuspa, sonqopa punkunta kicharispa confesiónwan hinaspa arrepentimientowan kaqkunamanqa. Chay atipayninpa rikuchikuyninpi, mayqenmi kay pachata Diospa k’anchayninwan achikyachin, paykunaqa mana imatapas qawarinqachu aswanpas huk imallatam, paykunapa ñawsa kayninpi peligrosa nisqankuta, huk imatam manchakuykuta hatarichinqa, hinaspataq chayta hark’anankupaq kallpachakunkuq. Imaraykuchus Señorqa mana paykunapa yuyaykunaman nitaq suyakuyninkuman hina llamk’anchu, chayraykuqa llamk’anata awqachinqaku. ‘Imaraykutaq,’ ninku, ‘mana ñuqaykuqa Diospa Espiritunta reqsiymanchu, achka watakuna kay llamk’anapi kasqaykuqa?’—Diospa willakuyninkunapa amonestacionninkunaman, mañakuyninkunaman mana kutichisqankurayku, aswanpas sapa kuti nispa qatipakusqankurayku, ‘Qhapaqmi kani, imaymanawan yapasqañam kani, mana imatapas necesitaniñachu.’ Yachayniyuq kay, unay experiencia, mana runakunata k’anchaypa purichiqninchikman tukuchinqachu, mana allin chiqanpi churakunkuchu Cheqaq Kusay Intipa lliphipiq k’anchayninkuna urapi, hinaspa mana qayasqa, akllasqa, Espíritu Santopa qosqanwan waqaychasqa kasqankukama. Sacro kaqkunata llamk’achiq runakuna Diospa atiyniyoq makin urapi pisiyaykukuspankuqa, Señorqa paykunata hoqarinqa. Payqa paykunata rikhuy atiyniyuq runakuna ruwanqa—Espiritunpa graciayuq qhapaq runakuna. Paykunapa kallpachasqa, sapan munayniyoq caracterninkuna, sinch’i sayasqankutaq, kay pachapa K’anchayninmanta hamuq k’anchaypi rikuchisqa kanqa. ‘Utiqllam qanman hamusaq, hinaspa candeleroykita maypi kasqanmantapas oqharisaq, mana arrepentikunkichu chayqa.’ Sichus tukuy sonqoykiwan Señorta maskanki, payqa tarisqa kanqa qanmanta.” Review and Herald, December 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Judeamanta profetapa wañusqanmi rikuchisqa kachkan iskayninwanpas: kay pacha Babilonia mushuqmanta “leon” nisqawan, mayqinchus profetap kawsay ñawpaq willakuyninpa qhawariyninta takyachiq profetika unanchan, hinallataq “asno” nisqawanpas. Qhelqasqa Qelqaykunapi Islammanta ñawpaq rimariyqa Ishmael sutiyuq runa “runasallqa” hina reqsichisqa kaptinmi.
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Payqaqa sallqa runa kanqa; makinmi llapa runakunapa contranpi kanqa, hinallataq llapa runakunapa makinpas paypa contranpi kanqa; hinaspan llapa wawqinkunapa ñawpaqenpi tiyakonqa. Génesis 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Qelqakuna nisqapa kamachiynin, qelqakunaq ñawpaq rimariyninpi, reqsichin tukuy unanchapa imayna kayninkuna chaypi hap’isqa kananpaq; imaraykuchus Diospa Siminqa muhu hinam, hinaspa muhupaqa llapa ADN nisqanmi tiyan tukuy yurata hunt’achispa puquchinampaq. “Sallqa runa” nispa tikrasqa simiqa, “sallqa Arabia asno” nisqapa siminmi. “Asno” nisqaqa cheqaq Qelqakunapiqa Islam nisqapa huk unanchaqninmi.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Ezequielpa kimsa chunka qanchisniyuq capitulopi willakuynin, maypichus wañusqa tullukunata kawsarichin, sayk’achispa hatun ejército hina sayarichin, chaymi Islampa kinsa kaq Ay mensajen, hinaspa chay mensajemi qhepa p’unchaykunapi Chawpi Tuta Qapariyninpa mensajen. Hermana White sut’ita yachachin, Cristopa atipaylla yaykuynin Jerusalén llaqtaman Chawpi Tuta Qapariyninpa mensajenta rikuchisqanta.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
“Chawpi tuta qaparikuyqa manam ancha rimaykunawan apasqachu karqa, hinallataq Qillqakunaq sut’inchayninqa sut’i, mana atipana hinataq tukukuq karqan. Chaywan kuska risaq kallpa karqa, chaymi alma-ta kuyuchirqan. Manam iskayrayaychu karqa, manam tapukuychu karqa. Cristo Jerusalénman atipayninwan yaykusqan p’unchawpiqa, raymita ruranankupaq llaqtamanta tukuy suyukunamanta huñunasqa runakunaqa Olivos Orqoman hamurqanku; hinaspan Jesus-ta pusaspa richkaq t’aqapi huñunakuspaqa, chay horaspa sonqonchayninta hap’irqanku, hinaspan qapariyta astawan hatunyachirqanku: ‘¡Kusisqa kachun Señorpa sutimpi hamuq!’ [Mateo 21:9.] Chay hinallataq mana iñiqkunaqa Adventista tantanakuykunaman hamuspa—wakinkuna curiosidadmanta, wakinkunaqa asipayllapaq—‘¡Qhawariy, Casarakuq qhari hamushan!’ nisqa willakuypi kuska puriq yachachiq kallpata musyarqanku.” Spirit of Prophecy, volumen 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Jesucristopa Revelacionninqa qhepa p’unchaykunapi kichasqa qhepa qillqakuy willakuymi, chaypitaq kinsa kaq Ay ayllupi Islam nisqapas kachkan. Cristo, paymi chay kichasqa willakuy, Jerusalénman yaykuspa, chhaynataq qhepa p’unchaykunapa Chawpi Tuta waqyakuyninta rikuchirqan, “asno” nisqawan apasqa karqan (paypa willakuyninpas apasqa karqan). Cristopa qhepa willakuynin, paypa chanin kayninmanta, Islam nisqawan apasqanmi.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Islamqa karqan, kanan, hinallaraqmi sallqa runa kanqa, imaynachus sallqa Arabia asnuwan rikuchisqa hina; hinaspa pipas rikuyta munankuqa (ashka mana rikuyta munaqkuna kasqankupas), sasachayniyllapim “riqsiyta” atinman, kunan Islam rayku rurakusqan maqanakuyqa sallqa upayaymi kasqanta. Wañuyman haykuyta munay, qhepa kausaypi hatun sexual kutichikuy kanqa nispa iñispaqa, supaypa upayaymi. Islammanta ñawpaq willakuyninmi reqsichirqan Islamqa sallqa runa kananta.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Islampa maqanakuyqa tukuy runakunata huñun kimsañiqin Llakikuypa aswan wiñashaq maqanakuyta maqanakunankupaq. Islamqa profetiku yuyaychaymi huk sapa pacha kamachiyta churariypi ruwasqa kananpaq; hinallataq globalistakuna yachachinku paykuna munayllankumanta Iskay Kaq Pacha Maqanakuy qhipaman judíokunata Israel allpaman kutichisqankuta, Islampa unay cheqninkuta judíokunapaq llamk’achispa Kimsa Kaq Pacha Maqanakuyta qallarinankupaq. Globalistakuna creenku, hinaspataq chunka watakunamanta yachachkanku, huk Kimsa Kaq Pacha Maqanakuyta munanqaku sapa pachapa kamachiyninkuta apamunankupaq. Globalistakunapa millay q’iwisqa munayninkuna, kikinkupa siminkuwan nisqanku hina, Islampa Bibliapi kaq ruwanakunaq chananman allin tupayku.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Ichaqa aswan allinmi Ismaelpa profetico ADNnimpí kaqmi, paymanta ñawpaq kuti rimakusqaq versiculopi, chayqa kaymi: paypa espiritun, “salqa runa”pa espiritun kaspa, “llapa wauqenkunapa ñawpaqenpi tiyan.” Kay yuyayqa, iskay kimsa kaq Ay ñak’ariypiqa radical islammanta wakin sectakuna sapaqllam chaypi kasqanku nispa, Diospa Siminwanqa mana tupanchu. Política nisqapi allin rikuchisqa común yuyayqa, sapa religión persuasiónpi wakin mana allin ruruqkuna kan, musulmán religiónmanta aswan achka runakunaqa thak kay munasqa llaqta masikuna kasqanku nispa, manam paykunaq kikinkupa santo libronwanpas, Bibliatawanpas acuerdanchu.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Qur’an yachachinmi, Allahpa sapa qatiqninpa ruwanan kasqanta, llapa kay pachata Sharia kamachiywan hukllachaspa churayta; hinallataq, Génesis libropi Islammanta ñawpaq rimayqa reqsichinmi, Ismaelpa “sallqa runa” espiritunqa Islam qatiq sapa runapim kananta. Qur’anmi chiqap yachachin qatiqninkunata allin kawsayniyuq hina rikuchikuyta, maypi kasqankupi manaraq atiyniyuq kashanku chay runakunaman hinaspa llaqtaman religiónninkupa kamachiyninta qochayta, Catolicismohina.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Judá llaqtamanta profetaqa Jeroboamta uyarichirqa reinon musuqmanta qallariyninpi. Protestante apostasíaqa 1844 watapi qallarirqa, chaymantataq usqhayllaña Millerita Adventismo payta tinkurirqa, Santísimo Lugarman yaykuspa Diospa kamachikuyninta tarisqanrayku, chaypi qanchis p’unchaw samana p’unchawpas kasqanrayku. Millerita Adventismomanqa, Jeremías nisqaman rikch’akuq hina, Diosman kutimunanpaq nirqaku, ichaqa mana hayk’aqpas “burlakuqkunapa huñunakuyninman” kutinampaqchu. Judá llaqtamanta profetataqa nirqaku mana hamusqan ñanninta kutinampaqchu, nitaj Betel llaqtapi llulla profetapa mikhuyninta otaq upyananta mikhuq-yuqpaqchu, ichaqa chayta ruwarqa. Judá llaqtamanta profetapa wañuyninqa simbólicamente churakusqa karqa iskay señalkunapa chawpinpi, chaykuna papadota hinallataq Islamta rikch’achiqkuna kasqankurayku. Laodicea sutiyuq Adventismoqa mana chay iskay cheqaqkunata rikuyta atinchu, imaraykuchus 1863 watapi kikinkupa espiritual ñawinkuta qispichirqaku, hinaspa William Millerpa apasqan alhajakuna hinallataq metodologíanta pakayta qallarisqaku, Adventismopa cimientokunata sayachinankupaq llulla qullqikunawan alhajakuna hinallataq protestante apostasíapa catholicismopa metodologíankunawan.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Qupa pichana Qhari” kunanqa wasinta pichachkan, chay sumaq rumi-kunata kutichimuspa, hinallataq Miller-man qushan mesan patapi churaykunanpaq; ichaqa Adventismoqa ñawsaqchasqa kachkan chay iñiyninwan paykunaqa puchuq llaqtam kasqankuta, paypa llaqtan kananpaq 1844 watapi hatarichisqa kasqankuta.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Ama ama niychu sonqoykichispi ninkichischu: “Abrahammanta taytayoqmi kanchis” nispa; noqaqa niykichismi: Diosqa kay rumikunamantapas atiwanmi Abrahampaq churinkunata hatarichiyta. Kunanpas hachaqa sachakunapa saphinman churakusqañam kachkan; chayrayku llapa sachapas mana allin ruruta apaqqa kuchusqa kanqa, ninamanpas wikch’usqa kanqa. Noqaqa yakuwanmi bautizaykichis wanakuyman; ichaqa qhepamanta hamuqqa noqamanta aswan kallpasapaqmi, paypa usut’anta apayllaypaqpas mana hinachu kani; paymi bautizasunkichis Santo Espirituwan, ninawanpas. Paypa wayrachinampaq rawk’an makimpi kachkan, paymi era nispan allinta pichanqa, trigonta waqaychanaman huñunqa; ichaqa qarat’aqa mana wañuq ninawan rupachinqa. Mateo 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Laodicea nisqa Adventismoqa Señorpa siminmanta wisch’usqa kanqa, ichaqa chay sapanka runakuna arrepentikunkuman chayqa mana. Laodicea nisqa Adventismoqa p’ampasqa kanan kashan kikin sepulturapi ñawpaq pacto llaqtakuna Millerpa willakuyninta mana chaskiqkuna p’ampasqa kanku chaypi hina, paykunaqa kunanpas ñawpaq pacto llaqta kanku pachak tawa chunka tawa waranqa runakunawan tupachisqa. 1863 watapi hatarikuyninqa ricuchisqa kashan Judá llaqtamanta hamuq profetawan, paymi rey Josíasmanta huk willakuyta saqerqan.
We will continue this study in the next article.
Kay yachayta qatiqpaqmi hamuq qillqapi purichisunchik.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Aswan pacha hina kay mundo-man rikch’akuytaqa, aswanraqmi kay mundomanta sapaqchakuspa, sut’ichakuspa kananchik. Satanásqa iglesiakunawan hukllachaspa, Diospa cheqaq kayninta contra atipanakuyta ruwananpaq hatun yachaywan kallpachakusqantaqa ruwashan, hinallataqmi ruwallasaq. Diospa llaqtan runakuna kay munduman yaykuyta rurashaqtin, chayqa tutayaypa atiyninkunamanta sinchi sayariyta rikuchinqa. Awqapa qhipa hatun maqanakuyuqa ancha sinchi, mana kuyuy atipanakuy kanqa. Chayqa tutayaypa atiyninkunawan k’anchaypa atiyninkuna chawpinpi qhipa maqanakuy kanqa. Sapa cheqaq Diospa wawqanmi Cristopa ladonpi sinchita maqanakunqa. Kay hatun sasachakuy pachapi pichkunaqa kikinkuta saqespa Diospa ladonmanta aswan kay mundopa ladonpi kaqkunaqa, tukukuyninpi llapaqta kay mundopa ladonman churakuykunku. Pichkuna Diospa siminmanta entiendenankupi pantasqa tukunku, anticristopa niyninta mana rikunku, paykunaqa mana iskayrayaspa anticristopa ladonman churakuykunku. Kunanqa mana pacha kanchu kay mundowan chhapuykukuspa hukllaychasqa kanananchikpaq. Danielqa paypa suertinpi, paypa churasqa cheqanpi sayashan. Danielpa hinallataq Juanpa profeciankunaqa entiendesqa kananmi. Paykunaqa huknin hukninwan sut’inchanku. Paykunaqa kay mundoman llapa runakuna yachanankupaq cheqaq kaykunata qonku. Kay profeciakunaqa kay mundopi testigopaq kananmi. Kay qhipa p’unchaykunapi hunt’akusqanrayku, kikinkumanta sut’inchakunqaku.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Señorqa kay pachakrunata mana allin rurayninkunamanta castiganampaqña kashan. Payqa kayllamanta qillqasqa k’anchayta, cheqaq kayta chaskinankupaq qosqasqa kaptinpas mana chaskisqankumanta religiösu huñunakuykunatapas castiganampaqña kashan. Hatun willakuy, huk ñiqin, iskay ñiqin, kimsa ñiqin angelkunapa willakuyninkunata huñuspa, pachakrunaman qosqa kanan. Chaymi llasaynin kanan llank’ananchispa. Pipas Cristopi cheqaqtapuni creenqa, Jehovápa kamachikuyninman sut’ita kasukunqa. Sábadoqa Dioswan llaqtan runakuna pakati señalm; chayraykun Diospa kamachikuyninman kasukuyninchista rikuchisqa kanan Sábadota waqaychaspa. Chayqa Diospa akllasqa llaqtan runakunapaqwan kay pachawan t’aqanakuypa señalan kanan. Diosman cheqaq kayqa anchatam niynin. Chaypiqa saludmanta allinchaypas kan. Chayri mikhunanchisqa sasa mana kanan, tukuy imapipas pisiypi, tupusqa kayniyoq kanan. Mesa patapi achka kutipi rikusqa mikhunakuna ima rikch’aqmi mana nisësaryuchu, aswanpas ancha dañiñam. Yuyaywan cuerpopas allin aswan allin saludpi waqaychasqa kanan. Diospa yachayninpi, manchakuyinpi allinta yachasqa runakuna sapallanmi akllasqa kanan responsabilidadkunata apananpaq. Unayña cheqaq kaypi kashaspa pas, cheqaq chanin kaypa chuya principiosninkunata mana allin kaypa principiosninkunamanta mana rakiy atiqkuna, justicia, misericordia, Diospa munakuyninmanta entiendeynin phuyuysqasqa kaqkunaqa, responsabilidadmanta qespichisqa kanan.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
“Diosqa ancha importante yachachiykunata sapa llaqtanpaq yachanankupaq kan. Kay yachachiykuna ñawpaqta yachasqa kaspaqa, paypa ruwasqan mana kunan hina kasqanman chayaspachu karqan. Huk imapas ruwasqa kanan. Cheqaq kaq mana pakasqa kananchu ministrukunamanta utaq kamachiykunapi kaq runakunamantapas, paykuna mana kusikuyta apanankuta manchakuspa. Ñoqanchikpa institucionninkunawan kuska kananmi runakuna, llamp’u sonqowan hinaspa yachaywan Diospa llapa yuyayninta willakuyta atinkuqkuna. Diospa piñakuynin rawrarin, aycha munaypi hinaspa allin kasqankupi atisqa kawsaspa, paypa pusayninta pisipaq qawasqankurayku. Paykunaqa ruwasqapa allin wiñayninta peligropi churashanku.”
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Sapa llulla ñanqa pantasqa kasqanmi, chayta mana saqispa qatiqtenqa, tukuypim chinkachisqaman apasun. Chayraykun Señorqa llulla yuyaykunata qatiqkunataqa chinkachisqa kananpaq saqin. Alabanzapas hatunchaypas uyarikushaqtinmi, hukllapi chinkachiy hamun. Wakinkunam kan, hukkunaman mana allin kasqankumanta qhawachisqa rimay chaskisqankuta yachaspapas, yachachikuyta wasallaman kutirinqaku. Paykunaqa iskay kuti huchayuqmi. Señorpa munayninta yacharqanku, ichaqa manam rurarqankuchu. Castigonkupas huchankuman hina tupachisqa kanqa. Manam Señorpa siminta uyarinayankuchu.” Kress Collection, 105, 106.