It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.
Sapa kuti nirqanku: pichqa runakuna hukllataq automanta ch’akiy llakikuyta rikurqanku chayqa, chay pichqa testigokunaqa chay kikin t’aksaq llakikuy-mantam pichqa imaymana rikch’ayninta sut’ichanku. Ichaqa kay p’unchaykunapi, Espíritu Santo runakunamanta qichusqa kay pacha tiempope, chay testigokunapi mana iskayrayaypaq kanmanchu wakinkunaqa rikusqankumanta musphayta ruwaspa, llullakuspa ima, sapaq pacha qhawariyninkuta sayachinankupaq; chayta ruwaspapas allin rurayniyuq kasqankuta yuyaspa. Pakasqa historiapi achka imaymana willakuykuna kachkan, profético cheqaq kaypa imaymana siq’inkuna, chaykunaqa kikin ruwasqa imakunapa imaymana testigonkuna kasqanta rikuchin. Diospa Simiwanqa mana ima llullakuychu kan; ichaqa chay ruwasqa imakunamanta runapa pantasqa hamut’ayninqa achka kuti kanmi. Chaywanpas, kay historiapa bíblico testigonkuna, allinta rakisqa hamut’asqa kaspaqa, llapankum kikinpuram acuerdopi kachkanku.
Peter is a symbol of the one hundred and forty-four thousand in this history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.
Pedroqa kay historiapi huk pachak tawa chunka tawa waranqa runakunapa unanchaqninmi, hinaspa paypa testimoniunqa huk wiñaq, ñawpaqman puriq historiatam rikuchin, 2020 wata, julio killapa 18 p’unchawmanta qallarispa, 2023 wata, diciembre killapa 31 p’unchawpi rikch’ariykama; chaymantataq, hawa rikuypa ñawpaq pruebanpi chaypi kasqan hina, hinaspa ukhupi rikuypa iskayñiqin pruebanman, chay qhepanta Nashville llaqtapi nina bolakunapa litmus pruebawan qatipasqa kananpaq, gentilkunaman unanchata oqarisqankama.
Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.
Donald Trumpqa chaymi kachkan chay pakasqa historiapi, llaqtantinpi globalistakunata, kay pachapa globalistakunata, Partido Demócrata-ta, hinallataq Partido Republicano ukupi RINO nisqakunata llapanta kuyuchiq hina. Payqa hunt’anmi bestiapa rikch’ayninwan tinkisqa proféticopa rasgokunata, políticopi wañusqa kasqanmanta kawsarimuspa pusaq kaqtaq qanchisniyuqmanta hina. Payqa tarikun tukuy chay pakasqa historiapi, churasqa kashan kamachiq kananpaq maypachachus “active despotism” ñawpaqta Estados Unidos nisqapi churasqa kanqa, chaymanta qhipamanpas kay pachapi. Protestantisimo apostata, Trump-pa masin hina allpa bestiapa iskay waqrankunapi, chaypas kachkan Macabeokunapa historiapi. Dragónpa atiniyninpa imaymana rikurimuyninkuna Naciones Unidas nisqapi hinallataq Rusia-pi historiapi testigokunata apamun. Papadoqa, llaqtaykikunapa suwaqkuna hina, chaypi kachkan llapanta huñunampaq hinallataq visión-ta sayachinampaq.
Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.
Pedro qanmi kanki, munasqa ñawiriq. Pedroqa pachak tawar chunka tawa waranqa runakunamanta unanchakuna ukhupi kananpaq akllasqa kandidatu hinam. Pedroqa chawpipi sayashan, achka profetik liniakunapa chawpinpi, iñiywan Aswan Santu Lugarman yaykuspam Cristoq rikuywan hunt’asqa tikrayta chaskin. Pedroqa Tikrasqa Kay Orqopim kashan, chaypi Cristoq rikchayninman tikrasqa kananpaq, huk lawpi Estados Unidosqa bestiapa rikchayninta rurashaqtin.
“Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’
“Hermanokuna, noqanchikqa aswan pisitañan kananchik kikinmanta, aswan achkataq Diosmanta. Payqa Iglesiapa kallpankunata mañan; ichaqa hatun rakitañan llaqtanchikpa atiniyninqa mana allin kaqkunaman chinkachisqa. Ancha achka pacha huch’uy yuyaykunaman, hinaspa mañakuykunaman qosqa kachkan. Diosqa munan orqoman wicharinanchikta, aswan chiqantaq paypa qayllayninman yaykunanchikta. Huk sasa pachamanmi haykuchkanchik, mayqinchus, kay pachaq qallariyninmanta pacha, ñawpaq kaq tiemponakunamanta aswanqa, Cristopa sutinta rimarispa sutichakusqa sapa huk runapa hunt’asqa consecracionninta mañanqa. Diospa llamk’ayninqa llapantañan noqanchikmanta mañan. Ichaqa llaqtanchikqa manan hayk’aqpas kay consecracionta ruwanqachu sonqonkuna tikrasqa mana kaptinqa. Paykunaqa Pedro hina conversionta necesitanku. Chayna kawsarichisqa kaspankum, Cristo paykunata ninman: ‘Wawqeykikunata kallpachay,’ ‘Ovejaykunata michiy,’ ‘Malta ovejaykunata michiy.’”
“When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.
“Diospa atiynin runapa kallpachasqanwan huñusqa kaptin, llamk’ayqa ichhupa chawpinpi nina hina mast’arikunqa. Diosqa llamk’achinqa ruwanakunata maymantachus hamusqanta runaqa mana reqsiyta atinqachu; angelkunaqa ruwankuqmi chay llamk’ayta, mayqentachus runakuna bendicionta chaskiyta atinkuman karqan, mana Diospa mañakuyninkunata kutichisqankurayku saqespa mana ruwayta munaspankuchu. Kunanmi kay llamk’ay runaman qhawaykusqa. ¿Chaskinqachu? Kunan p’unchaykunapiqa achka punkukuna mana wichq’asqa, kicharisqa hinallataq llamk’aqkunapaq. ¿Kay punkukunaman haykunqakuchu? ¿Pitaq Kamachiqpa waqyayninman wakichisqa kayta nispa, ‘Kaypin kani, Señor, kachaway’ nispa rimananpaq? Macedonia llaqtamanta waqyasqanmi llakiywan mañakuspa chayamun ñoqanchisman kay pachapa tukuy partenkunamanta, ‘Hamuychis kayman, yanapawayku’.” Review and Herald, December 15, 1885.
We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.
Noqanchikqa orqoman hamunayku, Pedro hina t’ikraykuykuspa; chayta ruraptinchikqa, Isaias hina pichasqa kanchik. Chay pichayqa rikuchisqa kachkan hunt’asqa kananpaq, maypachachus Diospa atiynin runapa kallpanchakuywan huñusqa kachkan chaypi. Macedoniamanta waqyakuyqa verso chusku chunka yupaypa pakasqa willakuyninpi rikurin.
“The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.
“Chayamqa hamusqa kasqan, ñuqanchik llaqtakunapi qhawarisqa kallpawan rurasqakuna rurasqa kananpaq. Lucas 21-ta ñawiriychik. Kaymi kay pacha tiempopaq willakuyqa, kay puchukay miraypaqmi qelqasqa kashan. Ama imapas ñuqanchikwan Diospa ñuqanchikman ruranapaq qosqan llamk’aywan chawpipi churakuchunchu. Sapaq kallpawan rurasqakuna rurasqa kanan, llaqtakunapi kaqkunapa ñawpaqenman cheqaq kayta apamunapaq.”
“Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.
“Ama pipaqpas wakinkunata kuchuykuchispa chinkachiychikchu. Llapa churanakuyqa tukunanmi. Wawqikuna hina munanakusun. Dioswan kuska orqoman wicharisun, chaymanta kutimuspa Diospa k’anchayninpa rikch’aynin ñuqanchispa hawanchispi kanampaq. Chayta jap’inapaq sapallan mayqanqa Dioswan kuska orqopi kashan. Señorpa Simiyninta yachaqaypi, paypa kamachikuyninpi rikuchisqa hina, ruranapaq huk llamk’aymi kashan. Ancha askha mana allinta qhawarispa ñawiriy karqan, ichaqa mayqenmi cheqaqta yachaqay? Cristoqa runakunapa chawpinpi kawsarqan, hinallataq chay kamachikuy simikunata kay pachapi willarqan.”
“The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.
“Llamk’ayqa utqayllamanta cheqaq kaypi pisiyman chayachisqa kanqa. Ñoqanchikqa aswan takyaq, aswan Diosta manchakuq sonqoyuq kananchis tiyan, chay llamk’ayta tukukuyninman apaypaq. Chayamunñam pacha mana sapa ruwayllapi purinanchikpaqchu, aswanpas chay ruwayta huñuykuspa kallpachayta tiyan allinta rikhurispa rurachinanchikpaq. Sichus aswan unayta Dioswan orqopi pasananchik karqan, llamk’ayniykuqa aswan allin rurayniyuq kanman karqan.”
“There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.
“Willaykunañanmi astawan yuyayman chayachiq atiynin kanqa predicasqanchispi. Espiritupa espadanqa musuqmanta afilasqa kanan, hinaspan atiyniyoqta kacharisqa kanan. ¿Qananchu chayman churakusunchis wiñay kawsaypa llapan chiqaq kayninkuna ñawpaqninchisman churakusqa qharikuna hina? Munanchismi Santo Espíritupa atiynin ñawpaqman riyta hinaspa kay pachapi Diospa llamkayninta hunt’achiyta.” Australian Union Conference Recorder, October 1, 1906.
It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.
Urqupi, mayqanmi Ancha Santisimu Lugarpas kashan, chaypim Divinidadninchiswan runa kayninchis huñusqa kachkan, hinaspa Lucas 21qa qhipa miraypaq willakuymin, paykunam llaqtakunaman qhipa willakuyta qunankupaq. Llaqtakunaman willakuyqa huk llamk’aymi angelkuna ruwankaku, urquman hamuyta mana munaspa, hinaspa Paypa rikch’ayninman tikrasqa kayta mana chaskispaqa. Chay llamk’ayqa llaqtakunapaqmi, imaraykuchus qhipa mirayqa chay p’unchaykunapi kawsan maypichus “waranqa llaqtakuna” thuñisqa kananpaq kanku. Llaqtakunapa thuñichiyninmanta profetiku pacha qallarin Nashville llaqtapa nina muyukunawan, chaypitaqmi willakuy llamk’ay qallarin, hinaspa chay llamk’ayqa Lucas 21pi reqsisqa kachkan. Wata-kuna pasanpi kutin-kutinmi qawachirqanchik Lucas 21qa kinsa kaq ay! nisqapa Islammanta willakuq kasqanta.
In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.
Lucas 21pi Jesúsqa willakuyta qallarirqan ñawpaq Israel llaqtapa mana chaskisqa kayninta, Diospa akllasqa llaqtan hina, hinamanta papal ñak’ariykunaq tutayaq pacha tukukuyninkama, chaymantaq yaykurqan señalkunaman, chaykunaqa Millerita historiata qallariychirqan. Millerita historiaqa pachak tawa chunka tawa waranqa runakunaq historianta rikuchin.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.
Paykunaqa espadapa filonwan urmanqaku, llapa nacionkunaman prisionero apasqa kanqaku; hinallataq Jerusalén llaqtapas mana judío runakunaq sarusqan kanqa, mana judío runakunaq tiemponkuna hunt’akunankama. Intipipas, killapipas, ch’askakunapipas señalkuna kanqa; kay pachapitaq nacionkuna llaquypi sasachakuywan kankaku; mama qochaqa olaskunawan qapariq. Runakunaq sonqonkunaqa manchaymanta, kay pachaman hamuqkunata suyaspa qhawarisqankumanta, pisiyman tukunku; hanaq pachaq atiyninkunaqa kuyuchisqa kanqaku. Chaymantaqa Runa Churita phuyupi hamuqta rikuqkanku, atiyniyoq hatun qhapaq k’anchayniyoq. Lucas 21:24–27.
John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.
Juanqa, Apocalipsis qillqap chunka hukniyuq kapitupin reqsichin papakunap kamachikuyninpa 1,260 watakuna proféticamente “gentilkunaman” qosqa kasqanta, hinaspa Lucasqa reqsichin 1798 watapi gentilkunap tiempo-nin hunt’asqa kasqanta. Chaymantataq Cristoqa rimarqan intiypi, killapi, ch’askakunapipas señalkunamanta, Millerita kuyuriyninta señalaspa, kay simikunawan tukuspa: “nacionkunap llaquynin, sasachakuywan; lamar qochapas, olaskunapas qaparichkaptin; runakunap sonqonkunan mancharikuymanta p’akikuchkan, kay pachaman hamuqkunata suyaspa qhawarisqankurayku.” Lucaspi kaq “nacionkunap llaquynin” nisqaqa, Apocalipsispi kaq “nacionkunap phiñakuynin” nisqanmi.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Hinallataq nacionkuna phiñakurqanku, hinaspataq qanpa piñakuyniyki chayamunña, wañusqakunapa pacha, juzgasqa kananpaq; hinaspataq kamachisqayki profetakunaman, ch’uyakunaman, sutiykita manchakunamanpas, huch’uykunaman hatunkunamanpas, premiota qonaykipaq; hinaspataq kay pachata waqllichiqkunata tukuchinaykipaq. Apocalipsis 11:18.
God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.
Diospa “phiñakuynin” qanchis qhepa plaguespi rikurin, qallarinmi Miguel hatarispan, runakunapa probacionninkuta wisq’akusqanpi. Suyukunapa phiñakuyninkuqa huk pacha kashan, chaymi probacionpa wisq’akuyninman apayku. Suyukunapa phiñakuyninkuqa 9/11 p’unchaypi qallarin, kimsañiqin ay qhispi Islam chayamurqanmi; chaymi qhepa para hamusqanta señalasqa.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
Rikurqaniqa nacionkunapa phiñakuynin, Diospa piñakuynin, wañusqakunata juzganapaq tiemponpas sapaq-sapa kasqanta, huknin hukninta qatiqta; chaymantaqa Michael manaraq sayarisqanta, manaraqpas qallarisqanta chay mana hayk’aqpas karqan hina sasachakuy pacha. Kunanqa nacionkunaqa phiñakuchkanku; ichaqa Hatun Sacerdoteykuq santuariopi llamkayninta tukuruptinmi payqa sayarinqa, venganzapa p’achankunata churakuspataq, hinaspataq qanchis qhipa plaga-kuna uraykuchisqa kanqa.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
Rikurqani tawankantin angelkuna tawankantin wayrakunata hark’ashqankuta, Jesúspa llank’anan santuaripi tukukunankama; chaymantataq qanchis qhipa ñak’ariykuna hamunqaku. Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Historia Millerita ukhupiypi, nacionkunapa phiñachiynin, icha Lucas qillqasqanman hina, “nacionkunapa llaquynin”, Islammanta hunt’akusqa karqan.
“In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.
“1838 watapi Turquía llaqtam Egiptowan maqanakuyman yaykurqan. Egiptokunaqa Türkiapa atiyninta urmachinankupaq hina rikurirqanku. Chayta hark’anapaqmi, Europapi tawa hatun atiyniyuq kamachiqkuna, Inglaterra, Rusia, Austria, Prusiawan, ch’intervention ruwarqanku Türkiapa gobiernoninta sayachinankupaq.” Uriah Smith, Synopsis of Present Truth, 218.
In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.
1838 watapi, sutichasqa “inti lloqsimuy tapuy” nacionkunata chukchichisharqan, chay “inti lloqsimuy tapuy”qa Islam karqan, Bibliaq inti lloqsimuq wayran. Millerita historiapiqa nacionkuna Islamrayku chukchichisqa rikurqan, hinaspataq Señorqa puyukunapi hamuspa Aswan Santísimo Lugarman yaykurqan; chaymi rikuchin imaynatas Señorqa puyukunapi hamunqa iskay kaq hamuyninpi. Manaraq pay puyukunapi hamuchkaptinqa, Islamqa nacionkunata llaquichin; kaymi Pedroman qosqa willakuy, llaqtakunaman ñawpaqta willakunanpaq, “waranqa llaqtakuna” chinkachisqa kanankumanta. Llaqtakuna chinkachisqa kanankup pachaqa qallarin Nashville llaqtapa nina bolakunawan.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“¡Imaynatachus Diospa llaqtan runakuna yuyayniyoq kankuyman waranqa llaqtakunapa qayllamusaq chinkayninmanta, kunanqa ñañam ídolo yupaychayman qusqaña kasqankumanta! Ichaqa achka, cheqaqta willakuyta rimananpaq kaqkunaqa, wawqinkunata paninkunata tumpanku huchachanku ima. Diospa tikraq atiynin yuyaykunaman hamuptinqa, sut’i hukniray tikray kanqa. Runakunaqa mana munanqachu wakinta qhawaykachayta hinaspa urmachiyta. Manan sayanqankuchu chay hinalla mayqin kasqapipas kay pachaman k’anchay paqariyta hark’anankupaq. Paykunapa tumpayninku, huchachayninkuqa tukukunqa. Awqapa atiyninkunaqa maqanakuypaq huñunakuchkan. Sinchi ch’aqwaykuna ñawpaqninchikpi kachkan. Tantanakuychis, wawqiykuna paniykuna, tantanakuychis. Cristo wan huñunakuychis. ‘Ama ninkichischu: Huk huñunakuy,’ ... ‘ama manchakuychischu paykunapa manchakusqankuta, ama mancharikuychischu. Aswanpas Señor de los ejércitos nisqata payta kikinta ch’uyaqchaychis; pay kachun manchakusqaykichis, pay kachun mancharikusqaykichis. Hinaspa payqa santuario hina kanqa; ichaqa iskaynin Israel wasikunapaqqa urmanapaq rumi, mitk’anapaq qaqa, Jerusalén llaqtapi tiyaqkunapaq toqlla hinaspa tuqlla kanqa. Achkakuna paykuna ukhupi mitk’ankanku, urmanqanku, pakisqa kanqanku, toqllaman urmaq hina hap’isqa kanqanku.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Kay pachapi kaqkunaqa huk teatro hinam. Actorninkuna, chaypi tiyasaq runakuna, qhepaman hatun drama tukukuyninpi sapa huknin ruwanan ruwanankupaq wakichikuchkanku. Diosqa mana rikurisqañam qhipaman saqisqa hina. Runakunapa hatun aylluntin ukhupiqa manam hukllachasqa kasqachu, aswanpas runakunaqa kikinkupa munayninkuta hunt’achinankupaq huñunakuspallam hukllachakunku. Diosqa qhawachkan. Huchasapa, mana kasukoq runankunamanta munasqanqa hunt’akunanmi. Kay pachaqa manam runakunapa makinman qusqachu, ichaqa Diosqa huk pisi tiempollapaq saqichkanmi pantaywan mana allichasqa kaypa imankunapas kamachinankuta. Ukhu llaqtamanta huk kallpaqa llamk’achkanmi dramaq qhepaman tukukuyninpi hatun escenakunata apamunanpaq,—Satanás Cristo hina hamuspa, mana allin kaypa llullachikuyninwan llapallanpi llamk’aspa, pakasqa sociedades nisqakunapi kikinkuta watanakuchkanku chaykunawan. Confederaciónpaq munayman qochakukuqkunaqa awqapa yuyayninkunatam ruwachkanku. Imaraykuchus ruwasqa kaqmi qatiqnin phalanta apamunqa.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Huch’a pantayqa casi tukukuyninmanña chayamun. Chaqwayqa kay pachata junt’an, hatun manchaytaqmi utqayllaña runakunaman hamunqa. Tukukuyninqa ancha qayllaña kachkan. Ñoqanchik, cheqaq kayta yachaqkuna, wakichikuytaqmi kananchik kay pachaman utqayllaña urmaykamuq, llump’ayllaña mancharichiq hinallataq musphachiq hina hamuqpaq.” Review and Herald, September 10, 1903.
The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.
“Pantay chinkasqa, mana allin kamachikuywan qispichisqa imakuna” ruwasqaña kachkan sistemaq rurun hina, chay sistemataq Hermana White riqsichin “aswan hatun yachachiy” nisqawan, chayllataq payqa riqsichin “mana allin ruwaypa pakasqa misteryon” nisqawan. Nashville llaqtapi Parthenon templonqa llulla yachachiypa unanchanmi, chaymi kunan “pantay chinkasqa, mana allin kamachikuywan qispichisqa imakunata” paqarichispa “huk pisi p’unchawkama munayninwan kamachin.” Nashvilleman ninap’ampakunaqa Islammanta apamunku, chaykunaqa Diospa taripayninmi “allinwan mana allinwan yachay sach’apa” hawanpi. Nashville maqasqa kaptinqa chawpi tuta qapariypa willakuyninpa pisi tiempo qallarin, chaymantaq domingo kamachikuyman pusaykun, maypicha Isaiaspa mana allin “huñunakuy” qhepa kuyuriyninta ruwan, pacha llapan kayman kallpachasqa kashaqtin huk sapa mundopa gobiernonta chaskinankupaq, Apocalipsis chunka kimsayuqpi animalpa rikchaynin nisqawan riqsichisqata. Isaiaspa mana allin huñunakuyta sut’inchasqanqa pachak tawa chunka tawayoq waranqa runakunapa sellasqa kayninwan tupachkan.
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Ama niychikchu: “Hukllachasqa kasunchik,” kay llaqtapa runakuna pimanpas “Hukllachasqa kasunchik” nisqankumanqa; amataq manchakuychikchu paykuna manchakusqankuta, amataq mancharikuychikchu. Tukuy atiyniyuq Señor Diosllata ch’uyaqchaychik; paylla qankunapa manchakunaykichik kanqa, paylla qankunapa espantakunaykichik kanqa. Hinaspa payqa huk santuariorá kanqa; ichaqa iskaynin Israel ayllukunapaqmi huk mitk’achiq rumikuna hina, huk urmanapaq qaqa hina, Jerusalénpi tiyaqkunapaqmi huk toqlla hina, huk trampakuna hina. Hinaspa achkha paykunamantaqa mitk’achinqaku, urmanqaku, pakisqa kanqaku, toqllasqa kanqaku, hap’isqa kanqaku.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.
Willakuyta watay, kamachiytaqa discipuloykunapa chawpinpi sellay. Ñoqataq Señorpi suyasqayki, paymi Jacobpa ayllunmanta uyanta pakarichin; paymanmi qhawarisaq. Qhawariychik, noqawanmi wawakuna Señor qosqankuna kashanku señalkunapaq, musphaykunapaqpas Israelpi, Señor de los ejércitosmanta, Sion orqopi tiyakuq. Hinaspa maypachachus qankunata ninqaku: “Riychik espiritukunawan rimayta yachaqkunaman, hinaspa layqakunaman, susurraspa rimaykuqkunaman, qaparispalla willaykuqkunaman,” ¿manachu llaqtaka Diosninta maskanan? ¿kawsakkuqkunapaq wañusqakunamanchu? Kamachiyman hinaspa willakuyman: kay simiman hina mana rimaptinkuqa, chayqa paykunapi mana k’anchay kasqanraykum. Isaías 8:12–20.
The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.
Pasajeq Sister White-manta qhawachinmi, “pantaypi chinkasqa hinallataq mana allin kamachiypi” kasqan pacha apamun “Satanásqa Cristohina hamun” nisqata. Satanásqa rikurimun Cristota tukuspa domingo ley patapi.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papap simin kamachisqanta Diospa kamachinman contrapi sayachiq kamachiywanmi, suyunchikqa chanin kaymanta llapanpi t’aqakunqa. Protestantismo nisqaqa makinwan chayanqa chinkasqa ch’akapi Romanopa atiniyninpa makinta hap’inanpaq, ukhu t’ikray pataman mast’arikunqa Espiritualismo nisqawan makikuykunanpaq, hinaspataq kay kimsa kutiy huñunakuypa kallpachaynin urapi, llaqtanchikqa Protestantetaq republikanu gobiernontaq kasqanman hina Constitucionninpa sapa kamachiy-nisqan prinsipionkunata qhesachanqa, papal llullakuyninkunatawan pantachikuyninkunata mast’arichinapaq ñan kicharinqa, chayqa yachasunña Supaypa musphachiq llank’ananpaq pacha chayamunña kasqanta, tukukuypas qayllanña kasqanta.” Testimonies, volumen 5, 451.
The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.
“Pantasqa ch’aqwaywan mana allin churakuypa” pachaqa Domingo kamachiyman qayllaykuspa hamun. Domingo kamachiy manaraq chayamuchkaptin, Exeter camp meeting nisqawan hinallataq Pentecostés manaraq kaptin hanaq cuarto ukhupi chunka p’unchawkunawan rikch’achisqa pachasqa ukhupi, pachak tawa chunka tawa waranqa runakunaqa “hukllawasqa kallpachakuychis, wawqeykuna panaykunawan, … Cristowan watakuychis” nisqaman hamunanku tiyan. Sellasqa kayqa Domingo kamachiy manaraq kaptinmi ruwakun, chay historiapiñataq mana allin huñunakuyqa qhipa llamkayninta qallarin huklla pacha kamachiyta sayachinapaq.
In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”
Sellakusqan pachaipi Cristoga chiqap runakunapaqmi kanqa huk willka pakarina wasi, ichaqa mana allin runakunapaqmi huk taksakuq rumi. Paymi kanqa “huk trampañata hinallataq huk toqllata Jerusalén llaqtapi tiyakuqkunapaq”, chaykunaqa “achkakuna” urmaqkuna; ichaqa pisi runakunapaq, sellakusqa kaqkunapaq, “Pay” kikinmi kanqa paykunapa “manchakuy”.
“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.
Diosman “manchakuynin”mi Evapa pisirqan, chaymanta Diosman manchakukuqkunaqa huk rikch’aq manchakuytaraqmi kapunku, manam achkha urmaqkunaqman hamuq manchakuyhinachu. Iskay rikch’aq manchakuykunam rikuchin pruebaykuy rimanapi pasanankupaq kaqkunata, mana pasanankupaq kaqkunatapas. Pasaqkunaqa sellasqañam kanku; mana pasaqkunaqa pichqayuq yupaywanmi rikuchisqa kanku, paykunaqa “urmanqaku, wit’ukunqaku, pakikunqaku, toqllaman urmanqaku, hinaspa hap’isqa kanqaku” nisqa kaptin. Sellakuy pacha, domingo ley manaraq chayamuptin ñawpaqpi pasaq hina rikuchisqa, maypichus pantay hinaspa mana allin kamachikuy kachkan, chay pacham chunka sipaskunaq rikch’aynin hunt’akun.
The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.
Pisiqakuna sellakusqakuna achkakunamanta pantasqakunapaq chimpapim kanku, chaykunaqa Señorpaq “suyasqankumanta”, hinaqa rejsichin yuyaysapa sipaskunata, paykunaqa “suyarqanku.” Iskay clase sipaskunapi hinallataq kachkan huk santifikasqa hinaspa mana santifikasqa profétic suyay, iskayman manchakuy rikch’akunaman tupaq.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
“‘Noviotaqaña unayaptin, llapankuta puñunayku hinaspa puñurqanku.’ Noviotaqaña unayaptin ninanwanqa rikuchisqa kachkan Señorpa suyasqa kasqan pacha pasasqanta, llakikuyta, hinaspa unayay hina rikurimusqanta. Kay mana yachasqa pachapiqa, hawallamanta qhawaqkunapa hinaspa kuska sunquyuqkunapa munakuyninku utqaylla pisiypaq tukuyta qallarin, hinaspa kallpachakuyninkupas samariyta; ichaqa paykunaqa, pisi Biblia yachayllapim mana, aswan sapaq yachasqankupi tiyasqa iñiyniyuqkunaqa, chakinkupa uranpi rumi hina sinchi sayaqniyuq karqanku, chaytaqa mana atirqachu llakikuypa olaskuna mayllayta. ‘Llapankuta puñunayku hinaspa puñurqanku;’ huk claseqa mana llakikuywan hinaspa iñiyninkuta saqerispa, huk claseqa ichaqa aswan sut’i k’anchay qusqa kanankama pacienciawan suyarispalla. Chaywanpas, pruebayuq tuta ukhupin, qhepapi kaqkunaqa, wakinmantaqa, kallpankuta hinaspa yupaychasqa sunqunkuta wañuchiyta hina rikurirqanku. Kuska sunquyuq hinaspa hawallamanta qhawaqkunaqa manaña atirqankuchu wawqinkupa iñiyninman tukuyta sayariyta. Sapankamaraqmi sapaqninmanta sayanan utaq urmanan.” The Great Controversy, 395.
Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.
Ch’uyaqllata suyaqkunaqa “señalkuna hinam, musphaykuna hinam” kananpaq kachkanku, domingo kamachiypi pacha llaqtakunapaq estandarte hina hoqarisqa kashaqtinku; chaypi allinmanta mana allinmanta yachachiq sach’apa imayninqa “ayaq runakunaman, layqakunaman, susurraspa rimakukunaman” nisqa yachayta rikuchin, hinallataq “kamachiman, testimonioman” sutichasqa yachaytapas. Kayqa Evapaq, Adampaq ima pruebachu karqa, chayllataqmi. ¿Cheqaq kaywan pantasqa, chaqrusqa yachachiyta chaskisunchu, icha “Kaytaqa Señormi nin” nisqapi sayasunmanchu? Paykuna kay Simiwan mana tupaqta rimaptinkuqa, chayqa paykunapi mana k’anchay kasqanraykum. Cheqaq hinaspa llulla yachachiyqa Cristowan Satanaswan hatun ch’aqwaypi huk ñawpaq cheqaq kaymi. Nashvilleqa Diospa Simi contra hatarikuypa unanchaqninmi, imaynatachus Sodomaqa q’añu kawsaypa unanchaqnin kasqanmanta mana iskayrayaspa, hinallataq New Yorkqa Estados Unidospa qullqi kallpanta unanchaqnin kasqan hina, Pentagonoqa soldadokuna kallpanta unanchaqninmi.
Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.
Pedroqa sayashan Nashville llaqtapa nina rump’u-kunapa punku punkunpi, Paniumpi hinaspa urqupi, chaymi templo pruebata rikuchin. Paymi reqsin Laodicea nisqa Qanchis Punchaw Adventismoqa nina rump’u-kuna uraykamuptin phiñachisqa hinaspa pinqayman churaska kananpaqña kasqanta, hinaspa Nashville, Estados Unidos, hinaspa pacha llapan runakuna willasqa kananpaq kasqanta. Islampa willakuyninqa kachaqkunata takyachin, imayna Carmelo nisqapi uraykamusqa ninaqa Eliasqa chiqap profeta kasqanta takyachirqan chay hinata. Ichaqa Nashvillepaq willakuyqa manam sapaqchu kinsa kaq ayqe-manakuy paq Islamllachu, nitaq manam hukllachu musphaylla maqanakuypi ima kasta armakuna llamk’achisqa kasqanmanta. Willakuyqa sut’inchayta atinman imamanta Islamqa saqesqa kasqanta taripayninta apamunanpaq, chay taripaymi qallarin huk pacha, maypim waranqa llaqtakuna thuñisqa kanku. Ñawpaqmantapacha sut’inchay Islamqa Nashvillepa hawanpi musphaylla maqanakuyta ruwananta, chayqa kachaqkunata takyachinqa; ichaqa chayllata ruwaspanqa manam hunt’asqa willakuychu.
The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.
Nashville llaqtapi nina bolakunaqa Diospa huk taripayninmi, chaymi qallarin pisi pacha, chay pachaqa tukuynin chayan domingo kamachiman, mayqan kamachis, imaynachus chay pacha qallariyninpi, chayhinallataq Diospa huk taripayninmi. Diosqa ñawpaqmantapacha Adanman Evaman willarqan imataq kasqa pruebakuna, hinallataq ima consekuenciakuna kanman chay pruebapi mana allinta lloqsisqankumanta. Hermana Whiteqa reqsichin ancha chaninnaq kasqanta yuyaywan tantiykuy “causamanta efectokama”, Bibliataq reqsichin mana “causayuq” “maldicionqa” mana hamunanta.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Imaynas pichus mayman puriypi, imaynas qillwa wayrapi phawaypi, chayhinataq mana ima rayku kaq ñakayqa manam hamunqachu. Proverbios 26:2.
The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified caused the king and his people to turn from their evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.
Nashville llaqtapi nina rumpu quriqkunaqa “efecton” kanku, chay hamuq “maldicion” nisqapaqpas. Yuyaychakuq willakuyqa “causata”pas churaqmi kanan. Profeta Jonáspa willakuyninqa manam chusku chunka p’unchawpi chinkaymanta reqsichiyllachu karqan, aswanpas rey manta qallarispa llapa runakuna ukhupi hatun kutirikuyta hinaspa allinchakuyta paqarichirqan. Imatachus reqsichirqan, chaymi reyta hinaspa llaqtanta millay mana allin ñanninkumanta kutirichirqan. Jonásqa paykunaman hamuq chinkaymanta willarqan, hinaspapas willarqantaqmi chayqa paykunapa millay hinaspa mana allin kawsayninkurayku kasqanta.
For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.
Nineve llaqtan reymanmi chay rimay chayarqan; hinaspan tiyana tronomantan hatarirqan, p'achanta qispichikurqan, llakiy p'achawan p'achakukurqan, uchpichapi tiyaykukuspataq. Hinaspan kamachirqan Nineve llaqtapi llapanman willasqa, reypa kamachisqanman hina, hatun runankunapaqpas, nispa: ama pipas, ni uywapas, ni wakakuna ni ovejakunapas imatapas mallichunchu; ama mihuchunkuchu, ni yakutapas ukyachunchu. Aswanpas runa hinallataq uywapas llakiy p'achawan p'achakuchunku, kallpawan Diosman waqyaykachachunku; ari, sapa hukninpas kutirichun mana allin puriyninmanta, hinaspa makinkupi kaq wañuchiy amachaymanta. Jonás 3:6–8.
Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.
Islamqaqa trompeta atiyniyuq kallpanmi, hinaspa Apocalipsis pusaqmanta chunka hukniyuqkama qanchis trompetakuna, chaymantaq chunka suqtayuq qillqapas sapaq profético nisqa qhawariyninkunataqmi kapunku. Ñawpaq tawa trompetakunaqa juicio-kunam karqan imperial Roma patapi, 321 watapi ñawpaq domingo leyta pasachisqanrayku. Qhipa iskay trompetakunaqa juicio-kunam karqan papal Roma patapi, 538 watapi domingo leyta pasachisqanrayku. Apocalipsis pusaqmanta chunka hukniyuqkama qanchis trompetakunaqa Apocalipsis chunka suqtayuqpi qanchis qhipa plaga-kunata rikch’achin, chayqa Diospa runakuna patapi juicio-ninmi, domingo nisqapa kallpachakuyninrayku.
The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.
Nashville llaqtamanta willakuy waqaychanapaqmi reqsichiyta atin domingo kamachikuyman pushaq saruyninkunata, hinaspataq, profético testimonioman hina, taripakuyqa qatinqa, mana ñawpaqmanchu purin chay imaraykuchus. Taripakuyqa domingo qatiq kamachikuypa rurayninmi. Chusku chunka yupaypi pakasqa historiapa pichqa testigonkuna, kaypi yuyaykusqanchik, hukniray testimoniokunata qunku, ichaqa runa testigokunamanta hukniray, llapan profético churaykunaqa hukllachasqa tinkunku. Estados Unidos llaqtapi tukukuq domingo kamachikuyqipa saruyninkunata reqsiyqa hunt’asqa kachkan, Pedroqa Donald Trumppa testimoniunta huñuspa, Nashvillepa nina rumpukunaq rurayninta sut’inchananpaq.
The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.
Nashvillepaq willakuynin kay pachamanqa nin: Diosqa runakunatawan nacionkunatawan qhipa taripayninta chay pachapi qallarin. Chaymanta llaqtakunapa chinkachisqa pacha qallarin, utqayllataq Domingo kamachikuyman apaykun, maypichus nacional apostasiam qatiqninpi nacional thuñi hamun. Chaymantataq Satanásqa Cristo-tukuspa chayamun, hinaspataq mana allin huñunakuy sayachisqa kachkan, chunka reykuna suyunkuta qonkuchkanku llaqtaykipa suwakninman, rikch’ayninta sayachiqkunaman. Nashvillepa willakuyninqa Nashvilleman ñawpaqta kaq historiapi rikuchisqa kachkan, Donald Trumpqa uywaman rikch’akuqta rurasqanwan. Trumppa willakuyninqa waqaychaq pututu willakuymin, Nashvillepa nina bolakunamanta ñawpaqta hamuq.
We will continue these things in the next article.
Kaykuna asuntakunata qhipa qillqapiqa qatipakusaqku.