At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Tukukuy p’unchaykunapa p’unchayninpi, 1798 watapi, Daniel qillqapa pusaj kaq, isqunniyuq kaq capitulokunapi Ulai mayumanta willakusqa profetik willakuy kichasqa karqan, hinaspataq William Millerqa Elíaspa espíritunwan atipayninwan hatarichisqa karqan Diospa taripaynin qayllamuyta willananpaq.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“William Miller-man, hinallataq llank’aqmasinkunawan kuska, Amerikapi willakuyta qelqaypaqmi qusqaku. Kay llaqtam hatun Advento kuyuypa chawpinman tukurqan. Kaypim ñawpaq angelpa willakuyninmanta profecía aswan chiqanta hunt’akurqan. Millerpa qelqasqankuna, paywan kuska kaqkunap qelqasqankunapas, karu llaqtakunaman apasqaq karqanku. Maypichus misionerokuna kay pachantinpi yaykusqanku, chaymanmi Cristo utqaylla kutimunanmanta kusikuy willakuykuna apachisqa karqan. Karuman, ancha karumanmi wiñarqan wiñay evangeliopa willakuynin: ‘Diosta manchakuychik, paytataq hatunchaychik; paypa taripay pacha chayamunña.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Tukukuypi pacha chay 1989 watapi, Daniel qillqapa chunka kaq, chunka hukniyuq kaq, chunka iskayniyuq kaq capitulokunapi Hiddekel mayumanta willasqa profetiku willakuy kichasqa karqan, hinallataq Future for America hatarichisqa karqan Elíaspa espiritunwan atiyninwan kuska, Diospa taripaynin qayllamuyta willananpaq.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Miller runakuna willakuyta rurarqanku taripanakuy kichasqa kasqanta, chaymanta Future for America willakun taripanakuy tukukuyninta. Miller runakunapa profetiku marconqa karqan paganismoq iskay ch’usaqchaq atiyninkuna, chay qhepata papalismo. Future for America-pa profetiku marconqa kinsa ch’usaqchaq atiyninkuna paganismomanta, chay qhepata papalismo, hinaspa chay qhepata apostata protestantismo.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Miller runakuna qallariypi Filadelfiayuqkuna karqanku, hinaspataq Laodiceayuqkunaman tikrakurqanku. Future for America qallariypi Laodiceayuq karqan, hinaspataq Filadelfiayuqkunaman tikrakun. Miller runakunapa Filadelfiamanta Laodiceakama tikrayninqa Elíaspa wañuyninwan, chaymanta Moisespa juramentonmanta willakuyninwan kuska karqan. Future for Americapa tikrayninqa Apocalipsis chunka hukniyuqpi Elíaswan Moiséswan wañuyninkuwan, kawsarimpuyninkuwan ima kuska kachkan.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
1844 watapi taripay qallarisqanmanta, Millerita sutikuna Elíaspa llamkayninta Carmelo urqupi hunt’arqanku. Taripay tukukuyninpi, domingo kamachiypi, Future for America sutiyuq kuyuy Elíaspa llamkayninta Carmelo urqupi hunt’asqa kanqa. Milleritaq historiankupi, suqta chunka phisqayuq watakunaq willakusqanpa kimsa señalkuna, Isaías qillqapi qanchis kaq capítulo, pusak kaq versículopi reqsisqa, yapamanta kutimurarqan, iskay nacionkuna huñusqa huk nacion hina tukuptin, Apocalipsis chunka kimsayuqpi kay hallp’a animalpa protestante waqran sayarichinankupaq. Future for Americaq historiankupi, chaylla suqta chunka phisqayuq watakunaq kimsa señalkuna yapamanta kutimun, iskay nacionkuna huñusqanku republicanismoq waqranta ruwanankupaq, mayqanmi dragón hina rimarin.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Chay kimsa ñanraqkunaq ñawpaqnin, Future for America-pa profetiko historiampi, 1989 watapi pacha tukukuynin karqan. Iskay ñiqinqa karqan 11 septiembre 2001 watapi, kimsakaqtaq manaraq unaypi hamuq domingo kamachikuy kanqa. Millerite historiapi, Isaías qanchispi reqsichisqa ñanraqkunaq qatiqninkuna kutichisqa karqan, Isaíaspa historiampiq qatiqninkunamanta hukniray. Future for America-pa historiampiq qatiqninqa suqta chunka phisqayuq watakunamanta ñawpaq kaq willakuyninwan tupachkan, ichaqa tukukuyninpim manaña ima pacha elementupas kanchu. 1844 watapi octubre 22 p’unchawmanta pacha, profetiko pachata mayqin churaypas Satanáspa llullachikuyninmi.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Kimsa señalkunapa qatiqninpi jap’iyta profetap yuyayninmanta chaninchasqan—Isaías qanchispi imayna churakusqanman hina, manataq Milleritakunapa historiankupi kutichisqa ordenninman hina—huknin partepi qallariy rimarisqamanta kamachiywanmi sayachkan. Soqta chunka phisqa watakunapa ordenninqa ñawpaqta Isaías qanchispi rimarisqa kachkan; chaywanpas, pusaqkunaq tukukuyninpi, chay watakuna hina rikuchisqa profetayuq historiapa qhipa hunt’asqan chayamusqanmantaqa, soqta chunka phisqa watakunapa pacha elementonqa manaña kanchu, ichaqa kimsa señalkunaqa sutinchasqa kachkanku, hinaspataq Isaíaspa historianninpim kasqan ordenninta waqaychanku.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Ñawpaq chimpukunata waqaychanapaq iskay kaq justificacionqa, Millerita willakuywan t’inkisqanmi maypichus soqta chunka pichqa watakuna hunt’asqa karqan, hinallataq Future for America kuyuywan Millerita kuyuypa sapaq continuidadninmi. Millerita willakuyqa qallariyninmi karqan, Future for America-taq tukukuyninmi.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Millerita sut’ikuqkunaq kuyuriyninqa 1863 watapi tukukapun, chay p’unchaypi ley hina kamachisqa Qanchis P’unchaw Adventista iglesiaq qallarisqanrayku. Chay pachapin Elías willakuq kachaqa, pacha tukuypi 1798 watapi chayamusqa, maypachachus Ulai mayu rikuchisqa musquy kicharisqa karqa, upallachisqa hinaspa sellasqa karqa. 1989 watapin, pacha tukuypi, maypachachus Hiddekel mayu rikuchisqa musquy kicharisqa karqa, Elías willakuq kachaqa kutimun.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Kimsakutita ñawpaq waymarkakunapaq qallariynin ordenninta waqaychanapaq huk kimsa kaq chaninchayqa tarikunmi chay willakuy linea-pi, mayqinchus kay pachapa uywa-man hinaspa iskay waqrankunaman rimarin. Millerita historiapi, iskay nacionkuna huñusqasqa karqanku Protestantismopa waqran ruwanankupaq. Future for America historiapi, pantasqa Protestantismom hinaspa pantasqa Republicanismom iskay waqrankuna huñusqasqa kankaku huklla nacionta ruwanankupaq, mayqinchus uywapaq “imagen de”, hinaspa hinallataq uywaman “imagen a” nisqapas kan. Chay iskay nacionkuna, puchukay historiapi huñunakuspa, iglesiawan estadopa sapallan waqran ruwanankupaq, chay hunt’akuyninta chay Sunday law-pi chaskinku.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Uywakuna uyarisqaña kaptin, tukuynin sut’inchasqa kachkan domingo p’unchaw kamachiyta pasarichiyta atisqanwan. Chay uywaq rikchayninpa wiñariyninqa huk pacha puriymi, ichaqa uywaq señalanqa huk pacha-puntun. Chay rikch’ayta wiñarichiy pacha rikuchisqa kachkan tawa chunka suqta watakunawan, maypi templota sayarichirqanku 1798 watamanta 1844 watakama. Republicano waqraqa huk religioso-político templota sayarichin chay pacha tiempopi, maypachachus uywaq rikchaynin wiñarisqa kachkan.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Uywakuna llikhallaqninpa wiñayninqa profecía hina qallarikurqan 11 septiembre 2001 p’unchaypi. Chay sasa pachaqa Patriot Act nisqapa hamuyninta rikuchirqan, chaymi Constitución kamachiyta tikrarqan inglés kamachiypa qallarichisqanmantam romano kamachiypa qallarichisqanman. Inglés kamachiyqa sayarin kay yuyaypi: huk runaqa mana huchayuqchu kasqanpi reqsichisqa kanan kama huchachasqa kananpaq qhawachisqa kachkaptin; romano kamachiytaq sayarin kay yuyaypi: huk runaqa huchayuqmi kasqanpi reqsichisqa kanan, mana huchayuq kasqan qhawachisqa kanan kama.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
11 ñiqin sitiwmri 2001 watamanta Domingo kamachikuykama hatarichisqa políticu templupas uywaq rikchayninpa ruwakusqanwanmi rikuchisqa kachkan. Profétic pacha manaña apakunñachu; chayrayku tawa chunka suqta watakuna, maypichus Protestantismopa waqrannqa espiritual templuta hatarichirqan, huk pacha unaymanta sut’inchan, manam huklla pacha punkutachu, maypichus Republicanismopa waqrannqa religión-politica templunta hatarichin.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Isaías qanchispi rikuchisqa soqta chunka phisqayuq watakunapa kinsa hatun señalkunata chaylla sutinchasqa ñiqinman churaypaq kinsa umalliq chaninchaykunaqa kaykuna kanku; ñawpaqtaqa, ñawpaq rimariypa kamachikuynin; 742 a. C., 723 a. C. hinaspa 677 a. C., chaymi chunka isqun watakuna qipanta tawa chunka suqtayuq watakuna. Millerita historiapiqa huknirayaqmi karqa; 1798, 1844 hinaspa 1863, chaymi tawa chunka suqtayuq watakuna qipanta chunka isqun watakuna.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Iskay kaq iskaynin justifikasiyunqa Elíaspa ruwasqanman hina willakuy paqarisqanmanta mana p’akisqa qatipakuyninmi. Elíasqa pacha tukukuypi chayaramurqa 1798 watapi, Daniel qillqapi libro kicharisqa kaptin (Daniel 8:14); chaymantaqa Carmelo Orqopi atipanakuyman chayaramurqa 1840 watamanta 1844 watakama, hinaspataq 1863 watapi costumbre nisqapa hinaspa tradición nisqapa teologianwan sellasqa karqa. Elíasqa huk kutitawan chayaramurqa pacha tukukuypi 1989 watapi, Daniel qillqapi libro kicharisqa kaptin. Payqa profetikamente purirqan 11 de septiembre de 2001 p’unchawkama, maypicha Carmelo Orqopi atipanakuypa qallariynin kachkan, chaymanta tukunanpaqña qayllayamusqa domingo leywan. Elíaspa ruwasqan hinaspa llamk’asqan mana p’akisqa qatipakuyninqa Isaias qanchispi riqsichisqa waymarkakunapa qatiqninmanta kallpanchan.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Allpa animalpa iskay waqrankunapa contextoqa reqsichinmi iskaynin waqrakuna iskay atiyniyuqmanta hukllaman tikrakuq kasqanta, huknin qallariypi, huknintaq tukukuypi, Bibliapa willakusqan soqta kaq qhapaq suyuypa. Qallariypa otaq tukukuypa iskay k’aspikuna huñusqa, hukllapi tinkichisqa, huk suyuta hina sayarichisqa kaptinqa, rikuchisqan hina kachkan huk espiritu templo ruwasqankupi qallariypi, otaq huk religioso-político espiritu templo tukukuypi. Llullaq temploqa papal templopa rikch’ayninmi, maypichus papa Diospa templonpi tiyaykuspa, pay kikin Dios kasqanta willakun.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
América Hukllachasqa Suyukuna domingo kamachiyta dragón hina rimaptin, chay kikin rikch’ayta hunt’achkanqa; imaraykuchus llullakuq templota sayarichisqanrayku, maypichus iglesiavan estadovan hukllachasqa kaspa huk kaspiman tukunku, chaypi iglesiataq chay t’inkiyta kamachinqa.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Isayas qanchispi profeta Isayasqa churinta pushaspa, rey Acazman willakuyta willarqan hanaq qochapa yaku purichinan patapi, taqsak runapa chakra qayllapi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Chaymi Señorqa Isaiasman nirqa: Kunan riy Ahazwan tinkuq, qanpas, churiyki Shearjashubpas, hanaq quchap yaku purichinaq tukukuyninman, taqsana chakrap ñanpi. Isaías 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
“Searjashub” sutiyqa nin: “puchuqnin kutimunqanmi” nispa. Qallariy kuyuy Milleritakunaq puchuqninqa 1989 watapi Future for America kuyupi kutimurarqan. Isaiaswan churinwan ima rikch’akuyninku tayta-churi kasqankurayku, huk qallariyta hinaspa huk tukukuyninta rikuchinku. Paykunaqa Eliaspa espiritunta apamunku, chay espiritunmi taytakunaq sonqonkunata churinkunaman, churinkunaq sonqonkunataq taytankunaman kutirichinankupaq karqan. Isaiasqa mana allin rey Acazman Eliaspa willakuyninta willararqan. Huk aswan mana allin rurayninkunawan kuska, Acazqa reqsisqa kasharqan santuarioq serviciokunata wisq’aykusqanrayku hinaspa rantinpi huk Asiria templopa kikin rikch’ayninta sayarichisqanrayku.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Ahazqa iskay chunka watayuq karqan rey kayta qallarispa, hinaspan chunka suqta watata Jerusalén llaqtapi kamachikurqan; ichaqa mana Señor Diosninpa ñawpaqenpi allin kaqta ruwarqanchu, taytan David hinachu. Aswanpas Israelpa reykunapa ñanninta purirqan; arí, churinta nina ukhunta pasarachirqan, Señorpa Israelpa churinkunapa ñawpaqenmanta qarqosqan nacionkunapa millay ruwayninkunaman hina. Hinaspan altokuna patakunapi, urqukunapi, tukuy q’umir sach’a uranpipas haywarqan, inciensotapas rupachirqan. Chaymantataq Siria rey Rezínwan, Israel rey Remalíaspa churin Pekaḥwan Jerusalénman wicharirqanku maqanakuypaq; Ahazta muyurqanku, ichaqa mana atipayta atirqankuchu. Chay pacha Siria rey Rezínqa Elath llaqtata Siriapaq kutichipurqan, Judá runakunatataq Elathmanta qarqorqan; hinaspan sirio runakuna Elathman hamuspa chaypi tiyapurqanku kunankama. Chayraykun Ahazqa Asiria rey Tiglat-pileserman kachakuykunata kacharqan, nispa: “Noqaqa qanpa kamachisqa runaykin, churiykipas kani. Wichariy, hinaspa qispichiway Siria reypa makinmanta, Israel reypa makinmantapas, paykunaqa noqapa contraypi hatarimunku” nispa. Hinaspan Ahazqa Señorpa wasinpi tarisqa qolqeta qoriwan, reypa wasinpa qollqepinpi kaq imaymanakunatapas apaspa, Asiria reyman qarayta hina kacharqan. Asiria reytaq uyarirqan; Asiria reyqa Damascoman wicharispa, chayta hap’irqan, llaqtanpi tiyakuq runakunatataq Kirman prisionerota aparqan, Rezíntataq wañuchirqan. Hinaspan rey Ahazqa Asiria rey Tiglat-pileserwan tinkunaypaq Damascoman rirqan; chaypitaq Damasco llaqtapi kaq altarta rikurqan. Rey Ahaztaq sacerdote Uriyasman altarpata rikch’ayninta, llasqanta, tukuy ruwasqa kasqanman hina kacharqan. Sacerdote Uriyastaq rey Ahazpa Damascomanta kachamusqanman hina altarta hatarichirqan; chayhinataq sacerdote Uriyasqa rey Ahaz Damascomanta kutimunanpaqña ruwarqan. Rey Damascomanta kutimuspa, altarta rikurqan; hinaspan reyqa altarman qayllaykuspa chaypi haywarqan. Rupachisqa haywarisqanta, mikuy haywarisqantapas rupachirqan, upyana haywarisqantapas challparqan, kuska kawsay haywarisqankunapa yawarnintapas altar hawaman ch’iqchirqan. Hinaspapas broncemanta altarta, Señorpa ñawpaqenpi kaqta, wasipa ñawpaqenmanta, altarwan Señorpa wasinpa chawpinmanta apachispa, altarpata norte ladonman churaykurqan. Rey Ahaztaq sacerdote Uriyasta kamachirqan, nispa: “Hatun altarpin rupachinki paqariqnin rupachisqa haywarita, ch’isiyan mikuy haywaritapas, reypa rupachisqa sacrificionta, mikuy haywarintapas, hallp’a llaqtapi llapa runakunapa rupachisqa haywarisqanta, mikuy haywarisqankunata, upyana haywarisqankunatapas; chaymanpas ch’iqchinki llapa rupachisqa haywarikunapa yawarninta, llapa sacrificiokunapa yawarnintapas. Broncemanta altartaq noqapaqmi kachun tapukuywan yachanaypaq” nispa. Chayhinatan sacerdote Uriyasqa ruwarqan, tukuy rey Ahaz kamachisqanman hina. Rey Ahaztaq tiyana bases nisqakunapa patankunata kuchurqan, mayllakuy p’uyñukunatapas paykunamanta hurquspaq; lamar qochata hina hatun broncemanta recipiente kaqta, ukhunpi kaq broncemanta wakakunamanta uraykachispa, rumikuna pampaman churaykurqan. Sábadopa qatananta wasipi ruwasqankutapas, reypa yaykunantapas hawa lawmanta, Señorpa wasinmanta tikrarachirqan Asiria rey rayku. 2 Reyes 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Asiria suyuqaqqa reyqaqaqa representachkan hanaq llaqtapa reyta, chayqa papadom nisqapa unanchanmi. Millay rey Ahazqa Judápa cheqaq kamachiqninmi karqan, cheqaq sumaq allpapa kamachiqnin. Isaiaswan churinwan kuska tupasqanku hanaq quchap yarquyninpi, t’aqsakuqpa chakran qayllapi, “puchuq ayllu kutimunqa” nisqa willakuywan, chay millay reyqa uranwan hanaqwan ukhupi llaqtamasikuna maqanakuy sasachakuypi kasharqan. Chay sasachakuypiqa, Diospa profeta Isaias nisqanwan qusqan willakuyta mana chaskirqanchu, hinallataq amachakuyta maskhaspa cheqaq hanaq llaqtapa reyman chimpapurqan.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Isaias qanchispi rikuchin huk kamachiqta gloria espiritual allpapi, maymi llaqtapura awqanakuy pacha papadoman huk huñunakuyta maskan, Diosman asuykuchkananpa rantinpi. Ahazpa Dios contra hatarikuynin rikuchisqa kachkan, payqa hanaq llaqtapa reyninta watukuptin, chay reyninpa diosninpa templonpa rikchayninta rurachispa, chay rikchayninta Jerusalén llaqtapi hatun saserdoteman kachaptin; paytaq Diospa santuarionpa sagrado pampakunapi llulla templopa iskaychasqanta sayarichirqan. Millay rey Ahazqa estadota rikuchin, hatun saserdotepa yanapakuynintaq iglesiawan estadowan huñusqa kasqanta rikuchin.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Chay chiqaq hatarikuyninqa rikch’akuyninmi kayqa kachkan hanaq llaqtapi kamachiqpa hatarikuyninta, paymi papadoq yupaychana ruwaqninta iskaychaspa rikch’achin — chayqa norte rey nisqapaqmi — hinaspa Diospa cheqaq yupaychananta, paypa santuarionpi kaqta, wisq’an. Ahazpa hatarikuyninqa Estados Unidos nisqa suyuq umalliq kayninta rikch’achin, paymi hanaq llaqtapi llulla templota sayarichin, chayqa norte reyq templonmanta huk copia kasqanrayku.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Isaias qanchispi profecía nisqapa contextoqa kay pachapi animal de la tierrapa soqta chunka phisqa watakuna qallariyninta rikuchin, astawan sut’itaqmi animal de la tierrapa tukukuynin pacha. Isaias qanchispa profecía nisqapa contextomantaqa achka k’anchay horqonapaq kan, ichaqa kaypiqa huk imapa tukukuyninta Cristos ilustrasqan principioyta llamk’achisqanchik, huk imapa qallariyninwan. Kay aplicacióntaqa ruwachkanchik, mana anchata Isaias qanchispa contexto histórico nisqapa qillqasqanman ukhuman yaykuyta munaspachu. Reqsinchikmi apostasía nisqaman urmasqa Republicanismopa waqran apostasía nisqaman urmasqa Protestantismopa waqranwan huñusqanta, chayqa llulla templopa sayarichisqa kasqanmanta rikch’aynin kasqanta.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Yachasqa yupaychana wasi sayarichiy, chayqa uray llaqtapa qhapaq apupa yupaychana wasinman rikch’akusqa kasqan hina, uywaq rikch’aynin rurasqa kasqan pacha historiata rikuchin; chaymi Diospa llaqtanpaq hatun prueban, mayqanwan wiñay kawsayninkupa destino nisqanmanta kamachisqa kanqa.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Apunchiqmi sut’ita rikuchiwashqa uywarikuypa bestia-nisqapa llikankaqa kamasqa kanqa manaraq graciapa tiempo wichqarikuchkaptin; chaymi Diospa llaqtanpaq hatun prueba kanqa, chaywanmi paykunapa wiñay destino-ninku decidisqa kanqa.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Kayqa Diospa llaqtanpaqmi pruebakunan tiyan manaraq sellasqa kanankupaq. Tukuy pikunachus Diosman cheqaq sonqowan kasukusqankuta rikuchirqanku kamachikuyninta waqaychaspa, hinaspa mana chaskispa llulla sábadota, Señor Dios Jehovápa unanchan urapi churakunkanku, hinaspa kawsaq Diospa sellonta chaskinkanku. Pikunachus hanaq pacha paqarimuq cheqaq kayta saqerparin hinaspa domingo sábadota chaskin, paykunaqa bestiapa señalta chaskinkanku” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Qanchis kaq p’unchaw adventistakuna, paykunaqa Laodicea sutiyoq “Diospa llaqtan” kaspa, huk “hatun pruebayuqmi” kanku, chayqa graciapa tiempon tukukunankama ñawpaqta pasakun. Chayqa “pruebam” paykuna pasananpaq “sellasqa kananankupaq” ñawpaqta. Diospa sellonpas, graciapa tiempon tukukuyninpas, domingopa kamachiypi pasakun. Bestiapa rikch’aynin ruwasqapas huk pachapi pasakun, chayqa domingopa kamachiyman apaqmi, hinaspataq chaypi tukukun. Bestiapa rikch’aynin hinallataq chaypa ruwakuyninqa huk cheqaq yachachiymi, chaymi wiñay destinoykuta takyanqa. Chay rikch’aypa ruwakuyninqa rikuchisqa kashan iskay k’aspikunata hukllachaspa huk nación ruwanawan. Chay iskay k’aspikunaqa hukllachakunku Estados Unidospa historianta qallariyninpi, hinaspataq yapamanta tukuyninpi. Qallariyninpi iskay k’aspikuna hukllachasqa karqan Protestante waqrayta sayarichinapaq, tukuyninpitataq iskay k’aspikuna hukllachakunku Republicano waqrayta sayarichinapaq.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Qallariypi pacha, 1798 watamanta 1844 watakama historiapi, protestante waqra yupay wasin sayachisqa karqan. Chunka isqun watakuna qhepaman, Republicano waqrapa ñawpaq Republicano umalliqnin corderohina rimarqan, chayta ruwaspa uywakunata kacharichiy llamk’ayta qallarisqa; ichaqa chayqa kawsayninta mañarqan. Diospa Corderon cruzpi wañurqan runakuna huchapa esclavitudninmanta kacharichisqa kanankupaq, ichaqa chayqa kawsayninta mañarqan. Cruzqa Emancipation Proclamation nisqam. Chay historiapi, maypichus Republicano waqra uywakunata kacharichisqa karqan, protestante waqra esclavitudmanta profecíata rejechasqa karqan. Domingo kamachikuypa historiapi, maypichus Republicano waqra espiritual esclavitudta yapamanta sayarichishan, protestante waqraqa prisionerokunata kacharichiq willakuyta willakushqaña kanqa.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Kay allpacha animalpa Republican sut’in waqra presidenten qhipaqqa dragón hina rimarinqa, chayta ruwaptinqa, cheqaq protestante waqraqa huk estandarte hina oqarisqa kanqa. Chayqa literal hinallataq espiritual Medo-Persia Imperiopa iskay waqrankunapi rikuchisqa tipología nisqapi kachkan. Literal Medo-Persia Imperioqa Biblia profecíapi iskay kaq qhapaq suyu karqan, hinaspa Biblia profecíapi suqta kaq qhapaq suyuqa espiritual Medo-Persia Imperion. Daniel qillqapi, Medo-Persiapa carneroqa iskay waqrayuq karqan, Estados Unidospas chaynallataqmi, ichaqa iskay kaq waqraqa qhipallataqmi oqarimurqan.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Chaymantataqmi ñawiykunata hoqarirqani, qhawarirqanitaq; hinaspa qhawariy, mayu ñawpaqninpi huk carnero sayasharqan, iskay waqrayuq; iskaynin waqrakunataq hatunkaraq kasharqan; ichaqa huknin hukninmanta aswan hatun karqan, chay aswan hatunqa qhipata rikhurirqan. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Allpapachaq profétic historiapi, hallp’a animalpa iskay waqrantinkunawan, Protestante waqran ñawpaqta riqsichisqa karqa; ichaqa manam wicharispa llamk’ayta tukuqchu, aswanmi kutirispa yaykurqa Laodicea nisqapa qhawsa kay pusaq tutayayman. Chay historiapi, Republicano waqra dragón hina rimarqan, utqaylla hamuq domingo kamachiyta pasachispa, cheqaq Protestante waqraqaqa qhipamanmi estandarte hina hoqarisqa kanqa. Laodicea nisqapi kaq Qanchis p’unchaw Samana p’unchawta waqaychaq Adventistakunallam, animalpa rikchayninpa rurasqanmanta riqsispa qhawasqaku, Diospa sellonta chaskinqaku gracia p’unchay wisq’akusqanpi. Kay pruebaypa rurayninta riqsichiq willakuyqa kunanmi kicharisqa kachkan, pipas chaywan yanapayasqa kayta munasqankuman.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Hinaspan Elíasqa lliw runakunaman hamuspa, nirqan: ¿Hayk’aqkamataq iskay yuyaykunapa chawpinpi sayankichik? Sichus Señorqa Dios kan, payta qatichiychik; ichaqa sichus Baal kan, chayqa payta qatichiychik. Runakunaqa manam huk simillatapas kutichirqankuchu. 1 Reyes 18:21.