We ended the last article with the sentence that stated, “In 2001 the government of the United States spoke the Patriot Act into law.”
Qhipa qillqapi tukurqaniku kay rimaywan: “2001 watapi Estados Unidos llaqtap kamachiqninmi Patriot Act nisqata kamachiman tukuchirqan.”
“There are many, even of those engaged in this movement for Sunday enforcement, who are blinded to the results which will follow this action. They do not see that they are striking directly against religious liberty. There are many who have never understood the claims of the Bible Sabbath and the false foundation upon which the Sunday institution rests. Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.
“Achkaqmi kanku, kay kuyuypi domingo hunt’achiyta kallpachaqkunamantapas, kay ruwaypa qhipanpi hamuq rurakuykunamanta ñawsa kachkanku. Mana rikunchu, chiqaptaqmi paykunaqaqa religión nisqapa qispikayninta chiqallanman maqachkanku. Achkaqmi kanku, Bibliaq sábado p’unchawninpa mañakusqankunata mana hayk’aqpas unanchasqaku, hinallataq domingo institutopa sayasqan llulla cimientonta mana yachasqaku. Ima kuyuypas religiónmanta kamachiykunapa favorninpiqa, cheqaqtapuni papadoman qochakuyniyuq ruwaymi, chaymi achka watakuna unaymanta pacha yuyayniyoq sonqopa qispikayninpa contranpi mana sayk’uspa maqanakusqa. Domingo waqaychayqa, sutichasqa cristiano institutohina kawsayninta manun ‘millay ruraypa pakasqa misterion’manta;’ hinaspataq hunt’achisqanqa, Romanismoq chiqap kaq esquina rumi-hina sayachiq prinsipionkunata reqsiyllañam kanqa. Suyunchikqa gobiernonpa prinsipionkunata chayhina ñak’arichispa domingo leyta kamachinqa chayqa, Protestantismoqa kay ruwaypi papismowan makita hap’inqa; manam imapas huknirqachu, aswanqa unaymanta pacha munaywan suyasqa tiraniaman kawsayta qoymi, yapamanta phinkirispa ruwana despotismoman kutimunanpaq.” Testimonies, volumen 5, 711.
1888 typified 2001, and it was then that the Blair Bill was introduced, though its failure to be passed, prevented it from prophetically speaking. It became the sign of 66 AD, a siege that was initiated and then mysteriously withdrawn. When it is understood that there are two image of the beast testing periods, and that the second period begins with the Sunday law in the United States, typified by the year 321, and that the period ends when the world Sunday law, typified by 538, is fully enforced; then it demands prophetically that the beginning of the first image of the beast testing period also begins with some type of typification of a Sunday law being spoken. In 1888, the Blair Bill was an attempt to enforce a National Sunday law, and 1888 identifies when the angel of Revelation eighteen descends and lightens the earth with his glory.
1888 watapi 2001 watata rikuchirqan, chaypim Blair Bill nisqa kamachiyta qallarichirqanku; ichaqa mana qispichisqa kasqanrayku, proféticamente rimayta mana atirqanchu. Chayqa 66 d.C. watapa señalninman tukurqan, huk muyuychakuyta qallarichisqa, hinaspataq mana yachasqa hina qichusqa. Sicha yachakunman iskay imagen de la bestia pruebay tiempos kasqanta, iskay kaq pachaqa Estados Unidos llaqtapi domingo kamachiywan qallarimusqanta, 321 watapi rikuchisqa hina, hinaspa chay pacha tukuyninqa mundo entero domingo kamachiy, 538 watapi rikuchisqa hina, hunt’asqa hina ch’amaqtin tukukuqta; chayqa proféticamente mañan, ñawpaq imagen de la bestia pruebay pachapa qallariyninpas huk niraq domingo kamachiy ricuchisqa rimakusqanwan qallarinqa. 1888 watapi, Blair Bill nisqaqa huk yachaykusqa llamk’ay karqan Naciónpaq domingo kamachiyta ch’amaqta qispichinapaq, hinaspa 1888 watam reqsichin Apocalipsis chunka pusaqniyuq angel uraykamusqanta, kay pachataq kikinpa gloriawan k’anchachisqanta.
The Patriot Act is the typification of a Sunday law that begins the image of the beast testing time in the United States. The United States speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven when it enforces the Sunday law. When it enforces that law it will speak as a dragon, and that Sunday law identifies that the image of the beast is fully formed in the United States. At that point the United States has filled up its cup of probationary time, and national apostasy is followed by national ruin. At that point the United States ceases to be the sixth kingdom of Bible prophecy as the threefold union is established.
Patriot Act nisqaqa huk domingo kamachiypa rikch’ayninmi, Estados Unidos llaqtapi uywaqpa rikch’ayninta qallarispa pacha pruebayta qallarinanpaq. Estados Unidosqa dragón hina riman Apocalipsis qillqapa chunka kimsayuq kapítulon, chunka hukniyuq versículon hunt’asqa kananpi, domingo kamachiyta hunt’achispa. Chay kamachiyta hunt’achisqanpiqa dragón hina rimanqa, chay domingo kamachiytaq reqsichinmi uywaqpa rikch’ayninqa Estados Unidos llaqtapi hunt’asqa llapan kayninta. Chay pachapiqa Estados Unidosqa pruebapa tiempomanta kopa kasqanta hunt’achinña, hinaptinqa naciónpa apostasían qatiqninmi naciónpa thuñiynin hamun. Chay pachapiqa Estados Unidosqa manaña Bibliapa profecíapi soqtayuq reinochu kan, kimsa hukllachasqa t’aqakuy sayarichisqa kaptin.
Alpha and Omega always portrays the end with the beginning and at the beginning of the United States there were three times the United States prophetically spoke that marked the beginning of the United States as the sixth kingdom of Bible prophecy. The Declaration of Independence in 1776, followed by the Constitution of 1789 and then the Alien and Sedition Acts of 1798 identify the first three times the United States prophetically spoke. Each of those three publications represented the speaking of the United States. Those three steps led to 1798, the beginning of the United States reigning as the sixth kingdom of Bible prophecy. Those same three waymarks in the beginning of the United States, represent three waymarks that lead to the ending of the United States reigning as the sixth kingdom of Bible prophecy.
Alpha y Omegaqa sapa kuti qallariyninta tukukuyninwan rikuchin, hinaspa Estados Unidospa qallariyninpi kimsa kutiymi Estados Unidosqa profetiku hinam rimasqa, chaymi Biblia profeciapi soqta kaq reino hina Estados Unidospa qallariyninta señalasqa. Independenciapa Willakuynin 1776 watapi, chaymanta qatiqnin Constitución 1789 watapi, hinaspa chaymanta Alien and Sedition Acts 1798 watapi, Estados Unidospa profetiku rimariyninpa ñawpaq kimsa kutiyninkunata reqsichin. Chay kimsa qillqasqakuna sapa hukmi Estados Unidospa rimariyninta sut’icharqa. Chay kimsa puriykunaqa 1798 wataman pusarqa, chaymi Biblia profeciapi soqta kaq reino hina Estados Unidospa kamachikuyninpa qallariynin karqa. Chayllataq Estados Unidospa qallariyninpi kaq chay kimsa señalakunaqa, kimsa señalakunatam rikuchin, chaykunam Biblia profeciapi soqta kaq reino hina Estados Unidospa kamachikuyninpa tukukuyninman pusanku.
The Patriot Act is the first of three times the United States speaks as it comes to its conclusion as the sixth kingdom. The third speaking, that identifies the end of the sixth kingdom is the Sunday law. In the middle of that history the Pelosi Trials of January 6, which began in 2022 were initiated. The trials were a direct rejection of the rights enshrined in the Constitution because the trials were political in nature, and the lawfare was not simply a fabrication of facts, but it was actually a direct attack upon “procedural” and “substantive” law as identified within the Constitution.
Patriot Act nisqa kamachikuyqa huk ñawpaq rimaymi kimsa kuti Estados Unidos suyuspa rimarisqanpi, soqtan qhapaq suyupa tukukuyninman chayamuspa. Kimsañiqin rimayqa, soqtan qhapaq suyupa tukukuyninta reqsichiq, domingo kamachikuymin. Chay willakuy pacha chawpipiqa, 2022 watapi qallarisqa enero 6 p’unchaw Pelosi Juicios nisqakuna qallarichisqa karqan. Chay juiciosqa Constitución ukhupi allinta churakusqa derechokunata chiqapta qhichaymi karqan, imaraykuchus juiciosqa políticop karqan, hinallataq lawfare nisqaqa mana sasachakuyninpaq ruwasqa llulla chiqaqkuna sapaqchu karqan, aswanpas Constitución ukhupi reqsichisqa “procedural” hinallataq “substantive” kamachikunapaq chiqap chiqniyninman tikrasqa maqanakuy karqan.
The Patriot Act in 2001 was a direct attack upon the “Due Process Clause” which appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. That was 2001, and in 2022 the attack against the Constitution was focused upon both “procedural due process” and “substantive due process.” The word “repudiate” means to deny, and Sister White identifies that at the Sunday law in the United States every principle of the Constitution will be repudiated.
Patriot Act nisqa kamachikuy 2001 watapi karqa chiqaptaq huk maqanakuy “Due Process Clause” nisqapaq, chaymi rikurin iskayninpi, U.S. Constitución nisqapaq Fifth Amendment nisqapipas, Fourteenth Amendment nisqapipas. Chaykunam niyanku mana pipas qichusqa kananpaq kawsayninta, libertadninta, utaq propiedadninta mana kamachikuypa allin llank’ayninwan. Chayqa 2001 watam karqa, hinaspataq 2022 watapi Constitución contra maqanakuyqa qhawarisqa karqa iskayninman, “procedural due process” nisqamanpas, “substantive due process” nisqamanpas. “Repudiate” simiqa ninmi ñiqiyta, mana chaskiyta, hinaspataq Sister White sut’inchan Estados Unidos llaqtapi domingo kamachikuypi Constitución nisqapa llapa principio-ninkuna repudiated kasqankuta.
“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.
“Papapa kamachisqanta Diospa leyinman huchallikuspalla kallpachaq kamachiywan, suyunchikqa hunt’asqata allin kawsaymanta t’aqakunqa. Protestantismom, chinkariy hatun wayq’umanta makin mast’arispan Roma atipayninpa makin hapiqtin, ukhu wayq’uman chimpaspalla espiritismowan makinta hap’iqtin, kay kimsa hukllachasqa huñuypa kallpan ukhupi, suyunchikqa Protestante hinallataq republicano gobiernomanta Constituciónninpa llapa kamachiyninkunata ñiqichaspa saqeqtin, papapa llullakuyninkunata chinkachikuyninkunatapas mirachinapaq wakichiyta ruwaspa, chayqa yachananchikmi Satanaspa musphaymanta admirakuypaq llankayninpa pacha chayamusqanta, tukukuypas qayllapiña kasqanta.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Imaynan hinaqa soldadokuna Jerusalén llaqtata muyurqanku chayqa discípulokunapaq señalkarqan Jerusalén llaqtapa qayllamusaq chinkayninta, chayhinallataq kay apostasiapas ñuqanchispaq señalkayman Diospa muchuywan suyaykusqanpa tupun hunt’asqaña kasqanta, suyunchispa huchankunapa tupun hunt’asqaña kasqanta, hinallataq khuyapayakuq angelpas ripunapaqña kasqanta, mana hayk’aq kutimunanpaq. Chaymantataq Diospa llaqtanqa urmaykuchisqa kanqa chay ñak’ariywan llaquykunaman, profetakuna nisqankuman hina Jacobpa sasachakuynin pacha nisqaman. Iñiq, qatikachasqa runakunapa waqyasqankutaq hanaq pachaman wicharin. Hinaspa imaynan Abelpa yawarnin allpamanta waqyarqan, chayhinallataq kachkanpas waqyaq kunakuna Diosman mártirkunapa p’ampasqankumanta, qochapa aya wasiyninkunamanta, urqu mach’aykunamanta, conventokunapa pacha kallpankumanta: ‘Hayk’aqkama, Apuy, ch’uya, chiqaq, manaraqchu juzganki, manaraqchu chaninchanki yawarniykuta kay pachapi tiyaqkunamanta?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Señorqa llamk’ananta ruwashan. Llapa hanaq pacha kuyurishanña. Kay pachapi llapa runakunata juzgaqqa utqayllam hatarinqa, cheqaqchaspataq insultasqa kamachikuyninta. Qispichisqa kasqapa señalanqa churakusaq Diospa kamachikuyninkunata waqaychaq qharikunapi, leyninta manchakuypaq yupaychaqkunapi, hinaspa animalpa señalninta utaq imagenninpa señalninta mana chaskiqkunapi.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Tayta Diosmi rikuchirqa imakunachus qhipa p’unchaykunapi pasananpaq, llaqtan runakuna wakichisqa kananpaq, hark’aywan phiñakuypa wayra-tamya contranpi sayarinankupaq. Ñawpaqmanta willasqa karqanku ñawpaqenpi kaq ruwaykunamanta, mana allinchu hawka suyayllapi tiyaykuyta, hamuq wayra-tamyata suyaspa, kikinkuta sonqochakuspa: Señorqa chiqap kasuqninkunata sasachakuy p’unchaypi pakarinqa nispa. Ñuqanchikqa Señorninchikta suyaq runakuna hina kanan, mana qilla suyayllapi, aswanpas sonqonchikmanta llank’aspa, mana kuyuy atina iñiyniyuq. Kunanqa manam pacha kanchu yuyayninchikta pisipaq kaq imakunawan hunt’achinapaq. Runakuna puñusqankukama, Satanásqa kallpanchakuspa imakunatapas wakichin, chayhinaqa Señorpa llaqtanman ama khuyapayapas, ama chanin kaq taripaypas kananpaq. Domingo p’unchaymanta kuyuyqa kunanqa tutayayllapi purichkan. Pushaqkunaqa chiqap tapukuyta pakachkanku, hinaspa askhaqkuna, chay kuyuywan huñunakuspa, mana kikinpas rikunkuchu maymanchus uku mayu apachkan. Rimasqankunaqa llamp’u, hinallataq cristiano hina rikurinqa; ichaqa rimarisqan p’unchayqa dragónpa espiritunta rikuchinqa. Ñuqanchikpa ruwananmi llapa atisqanchikta ruwaspa, manchakuyta apamuq peligrota hark’ayninchikpaq. Runakunapa ñawpaqenpi allin k’anchaypi churakuspa, prejuiciota chinkachiyta kallpachakunanchik. Chiqap sasa tapukuyta ñawpaqman apamunanchik, chayhinapin aswan atiyuq hark’akuy protestata ruranchik, yuyayniyuq kaypa qispikayninta mich’aq kamachikuykunapa contranpi. Escrituras-ta mask’ananchik, hinaspa atinanchik ñuqanchikpa iñiyninchikpa imaraykun kasqanta niyta. Profetaqa nin: ‘Mana allinkunaqa mana allinta ruwankaq: mana allinkunamanta mana mayqenpas entiendenqachu; yachaqkunaqa entiendenqanku.’” Testimonies, volumen 5, 451, 452.
Sister White aligns the Sunday law with several last-day waymarks, and in so doing her words reveal “what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath.” Therefore, the waymarks that she aligns in this passage are to be carefully examined. I am suggesting that the point of reference is the line of prophecy that focuses upon the Constitution of the United States, along with the “speaking” of the nation as an interrelated symbol.
Pani Whiteqa domingokuna kamachita tinkuchin achka qhipa p’unchawkunaq ñankuna rikuchiqkunawan, chayta ruwaspataq paypa siminkuna sut’inchanku “ima qhipa p’unchawkunapi pasananta, Paypa llaqtan wakichisqa kananpaq sayarinankupaq hark’aypa, phiñakuypa wayra sinchipa ñawpaqenpi.” Chayrayku, kay pasajepi pay tinkuchisqan ñankuna rikuchiqkuna allinta, sumaqta qhawarisqa kanankupaqmi. Ñoqaqa nishani tukuy kaymanta yuyaypa t’uqunqa profecíaq siq’inmi kasqanta, mayqinchus Estados Unidos llaqtapa Constituciónninta qhawarin, hinallataq nacionpa “rimaynin”tapas huk tinkisqa unanchasqa hina.
By that, I mean, that the Blair Bill in 1888, the Patriot Act in 2001, and the political prosecutions that were carried out by the Democrats and globalist Republicans beginning in 2022 were each a direct denial of two essential elements of the Constitution. 1888 represents enforcement of Sunday worship, and then in 2001, the change from English law to Roman law. In 2022 “substantive” and “procedural” law was attacked.
Chaywanmi niyta munani: 1888 watapi Blair Bill nisqa, 2001 watapi Patriot Act nisqa, hinallataq 2022 watamanta qallarispa demócratakunaq chaymanta globalist Republicanokunaq ruwasqan político qatikachaykuna, sapa hukninpis Constitución nisqapa iskay ancha esencial kaqnin-kunata chiqanmanta ñiqichasqanmi karqan. 1888 wataqa domingo p’unchaw yupaychayta kamachispa hunt’achiyta rikuchin, hinaspa 2001 watapi Inglaterraq leyninmanta Romaq leyninman tikrayta. 2022 watapitaq “substantive” hinallataq “procedural” ley nisqakuna atacasqa karqan.
Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing the rights and obligations of individuals and organizations. The law defines legal or illegal behavior and sets out the punishments for it. Substantive law covers many legal areas, including criminal, civil, and contract law.
Sustantive kamachikuyqa runakunapa hinaspa tantanakuykunapa derechonkuta chaymanta obligacionesninkutapas sut’inchan, chaymanta procedural kamachikuyqa imayna allinchakuy atipanakuykuna allichasqa kananmanta hinaspa runakunapa hinaspa tantanakuykunapa derechonkuta obligacionesninkutapas hunt’achinamanta rikhuchin. Kamachikuyqa ima ruway legal kasqanta mana legal kasqantapas sut’inchan, chaymantataq imayna muchuykuna churasqa kanankutapas nispa churaykun. Sustantive kamachikuyqa achka legal patmakunata hap’in, criminal, civil, contract kamachikuykunatapas ukhupi.
Criminal law is an excellent example of substantive law. Criminal law defines what actions are considered criminal and the penalties for those crimes. Civil law, however, governs disputes between individuals and organizations, such as breach of contract, personal injury, or property disputes.
Ley penalqa allin sumaq rikuchiymin sustantivo leypaqqa. Ley penalqa sut’inchan ima ruwaykunaq huchasapa kasqanta, hinallataq chay huchakunapa muchuyninkunatapas. Ley civilqa, ichaqa, kamachin runakunaq organizacionkunawan chawpipi atipanakuyninkunata, ahinataq contrato p’akiy, sapanka qharikayman ch’akiy, utaq propiedadmanta atipanakuyninkuna.
Substantive law is typically written in statutes, regulations, and case law. Statutes are laws passed by legislative bodies, such as national parliaments or state legislature, and regulations are rules and procedures created by administrative agencies. Case law is the law that judges create through their interpretation of statutes, regulations, and the Constitution.
Kamachiy leyqaqqaqa, sapa kutiqa, qillqasqa kachkan kamachiykunapi, reglamentokunapi, hinallataq jurisprudenciapi. Kamachiykunaqa kamachiq ayllukunamanta pasan, hinaqa nacional parlamentokuna utaq estadopa legislaturankuna; reglamentokunaqa kamachiykunata ruwan hinaspa purichin administraciónpa agenciankuna. Jurisprudenciaqa juezkunap ruwasqan leymi, mayqintaq kamachiykunata, reglamentokunata, hinallataq Constitución nisqata ima ñawirispanku hamut’aspa sut’inchanku chaymanta.
Procedural law refers to the rules governing the legal process. It outlines how cases move through the legal system, from the initial filing of a complaint to the final resolution. Procedural law covers various legal areas, including civil, criminal, and administrative procedures. The purpose of procedural law is to ensure that the legal process is fair and efficient. It provides a framework for resolving disputes and ensures that everyone involved in the legal process, including judges, lawyers, and litigants, knows what is expected of them.
Ley procesal nisqaqa kamachikuykunamanta riman, mayqin kamachikuykunachus kamachinanku imayna kamachikuy ruray purinanpaq. Chayqa sut’inchan imayna causakuna purinanku kamachikuy sistema ukhupi, qallariypi huk quejapak willakuy qillqasqa churaymanta qhepa tukukuq allinchakuykama. Ley procesal nisqaqa imaymana kamachikuy pampa-kunatan qhawarin, civil, penal, hinallataq administrativo procedimiento-kunatapas. Ley procesal nisqap munayninqa kachkan kamachikuy rurayqa chaninnaq hinallataq allin usqhaywan kasqanpaq. Chayqa huk marco-ta qun ch’aqwakuykunata allinchaypaq, hinallataq garantizan kamachikuy ruraypi llapa kaqkuna, juezkuna, abogadokuna, litigantekunapas, yachanankupaq imatachus paykunamanta suyanakusun.
Substantive and procedural law are intended to work together to ensure justice is served. Substantive law defines the rights and obligations of individuals and organizations, while procedural law outlines the process for resolving disputes and enforcing those rights and obligations. In other words, substantive law defines legal or illegal behavior and the consequences of illegal behavior, while procedural law outlines how those legal issues are resolved.
Ley sustantiva wan ley procesal wanri juntashqa llamk’ananpaqmi yuyasqa kanku, justicia hunt’asqa kananpaq. Ley sustantivaqa runakunap, hinallataq tantanakuykunap derechonkuta hinaspa obligacionninkuta sut’inchan, chaymanta ley procesalqa imayna ch’aqwaykuna allinchasqa kananpaq hinaspa chay derechokuna obligacionkunapas hunt’asqa kananpaq rurasqa ñanta sut’inchan. Huk rimaypiqa, ley sustantivaqa ima ruraykuna legal utaq ilegal kasqanta, hinaspa ilegal ruraykunapa consekuenciankunatapas sut’inchan; ley procesalqa ichaqa imayna chay legal asuntukuna allinchasqa kananpaq ñanta sut’inchan.
In 2001, the Patriot Act removed the right of habeas corpus. “Habeas corpus” is a Latin term that translates to “you shall have the body.” It refers to a legal principle that protects individuals from unlawful detention by requiring a court to examine the lawfulness of a person’s imprisonment. Habeas corpus is a fundamental right in many legal systems, especially those influenced by English common law. It ensures that a person cannot be held in custody without just cause and allows them to challenge the legality of their detention before a judge.
2001 watapi, Patriot Act nisqaqa habeas corpus nisqap derechonta qichurqan. “Habeas corpus” nisqaqa latín simimanta hamuq sutichasqa simin, chayqa “cuerpoykita kapunkiman” nisqaman tikran. Kayqa huk kamachiy principio-manmi rikhurin, mayqinchus runakunata mana allinchasqa wisq’achiy-manta amachan, chayrayku huk corteqa huk runaq wisq’asqa kasqan kamachiywan allinchu manachu nisqanta qhawananta mañan. Habeas corpus nisqaqa achka kamachiy sistemakunapi huk hatun, saphi derechom, aswanpas Inglaterra llaqtap común law nisqanwan umalliqchasqa sistemakunapi. Chayqa allinta qhawachin mana pipas mana chiqap causayuq kaptin wisq’asqa kaqta, hinallataq saqin juezpa ñawpaqenpi wisq’achisqa kasqan kamachiywan allinchu manachu nisqanta atipananta tapuyta.
A “Due Process Clause” appears in both the Fifth Amendment and the Fourteenth Amendment to the U.S. Constitution. These provide that nobody may be deprived of life, liberty, or property without due process of law. Courts have developed two branches of due process doctrine: procedural due process and substantive due process. In 2001, with the Patriot Act habeas corpus was removed as a right, and English law was replaced by Roman law. English law defines that a person is considered innocent until proven guilty, and Roman law identifies that a person is considered guilty until proven innocent. In the Pelosi Trials of 2022, both procedural and substantive due process was trampled upon. Both substantive law and procedural law were applied in the Pelosi Trials in the exact opposite of their intended constitutional purpose.
Hukninchasqa “Due Process Clause” nisqa rikurin Estados Unidospa Hatun Kamachiq Qillqapa Pichqayniyuq Enmiendapi hinallataq Chunka Tawañiyuq Enmiendapi. Kaykuna nin: mana pipas qichusqa kayta atinchu kawsaymanta, qispikaymanta utaq imaynam kapuyninmanta, mana allin kamachiy ukhupi ruwasqa proceso kasqanrayku. Juzgadokuna iskay ramanmanmi wiñachirqanku due process nisqapa doctrina-ninta: procedimental due process hinallataq sustantivo due process. 2001 watapi, Patriot Act nisqawan, habeas corpus qichusqa karqa huk derechomanta, hinaspataq inglés kamachiy rantisqa karqa romano kamachiywan. Inglés kamachiyqa sut’inchanmi: huk runa mana huchayuq kasqanta qhawasqa kanan, huchayuq kasqan rikuchisqa kama; romano kamachiytaq reqsichinmi: huk runa huchayuq kasqanta qhawasqa kanan, mana huchayuq kasqan rikuchisqa kama. 2022 watapi Pelosi Trialskunapi, procedimental due process-ta hinallataq sustantivo due process-ta llumpay saruchasqa karqa. Sustantivo kamachiypas procedimental kamachiy pas Pelosi Trialskunapi churakusqa karqa constitutionpi munasqa chiqap ruwaqninpaq kasqanman chiqan contrapi.
The distinction between substantive due process and procedural due process lies in the different aspects of law and rights that each concept protects within the framework of the U.S. Constitution, particularly under the Due Process Clauses of the Fifth and Fourteenth Amendments.
“Sustantive due process” nisqawan “procedural due process” nisqawan t’aqanakuyqa tarikun hukniraq imakunata kamachikuywan chaymanta derechokunawan waqaychananpi sapa huk yuyaychasqankupi Estados Unidospa Constitucionninpa marco ukupi, aswanraq pisi sut’itaq Quinta hinaspa Decimocuarta Enmiendakunapa Due Process Clauses nisqankunapi.
Substantive due process is concerned with the fundamental rights and liberties that the government cannot infringe upon, regardless of the procedure used. It protects certain rights from government interference even if the proper procedures are followed. Substantive due process involves rights that are deemed fundamental, such as the right to privacy, the right to marry, and the right to raise one’s children. These rights are protected from government intrusion unless there is a compelling state interest. It serves as a check on the government’s power, ensuring that laws and regulations do not violate fundamental liberties.
“Due process” sustantivomantaqaqa llank’an kamachikuyqa qhawarimunmi wakin aswan hatun derecho-kunatawan libertad-kunatawan, mayqinkunamanpas gobiernoqa mana haykunanpaq, ima procedimiento nisqa ruwasqapas kachun. Chayqa waqaychanmi wakin derecho-kunata gobiernopa mana chapukuyninmanta, allin procedimiento-kuna qatisqa kaptinpas. “Due process” sustantivomantaqa hap’inmi derecho-kunata mayqinkunachus fundamental hina qhawasqa kanku, hina: pakasqa kawsayman derecho, kasarakuyman derecho, hinaspa sapa runapa wawankunata uywayman derecho. Kay derecho-kunaqa gobiernopa haykuyninmanta waqaychasqa kanku, mana atipaqlla estadopa interesnin kaptinqa. Chaymi yanapan gobiernopa atiyninta hark’anapaq, kamachikuykuna hinaspa reglamento-kuna ama fundamental libertad-kunata sarunchanankupaq.
Procedural due process is concerned with the procedures that the government must follow before it deprives an individual of life, liberty, or property. It ensures that individuals receive fair and impartial treatment through proper legal processes. Procedural due process requires the government to follow certain steps or procedures, such as providing notice, a fair hearing, and an opportunity to be heard, before depriving someone of their rights. It emphasizes the methods by which laws are enforced, ensuring that the government acts in a just and fair manner.
Imayna ruwanakuyta hunt’aspa allin purichiyqa chay ruraykunaq kasqanmanmi qhawarin, maykunatam gobiernokuna qatikunan huk runata kawsayninmanta, llibertadninmanta, utaq imaynan kaqninmanta qichuspa manaraq. Kaymi allinchaspa qhawaqnin mana sayk’usqa, mana hukman kuyusqa tratamientota runakuna chaskinankupaq, allin kamachiy ruraykunawan. Imayna ruwanakuyta hunt’aspa allin purichiyqa gobiernoman mañanmi wakin takyakusqa ruraykunata qatinanpaq, hina notice quspa, chanin uyarinata quspa, hinaspa uyarisqa kanapaq atiyta quspa, manaraq pipa derechonkunata qichuspa. Kayqa aswanmi kallpachin imayna ñankunawan kamachikuna hunt’achisqa kasqanta, chaywan gobiernokuna chanin, allin ima ruraypi purinanpaq.
The lawfare that has been manifested since the Pelosi Trials began, represents a denial of both substantive and procedural due process. The fundamental rights of American citizens were openly and successfully denied. The false flag operations and the open corruption of the alphabet agencies of the United States has been regularly exposed since even before the Pelosi Trials began, but the legal procedures that have been employed by the globalists of both parties since the Pelosi Trials began, represents a clear illustration of the destruction of procedural due process.
Pelosi Juiciokuna qallariymanta kayman rikuchisqa leywan maqanakuyqa, sustantivopi hinallataq procedimientopi debidopuni proceso nisqapa ñak’ariyninta neganmi. Amerikamanta llaqtamasikunapa fundamentalkuna derechonkuta sut’ipi, allinta atispa, qichusqa karqan. Llullakuq unanchakuy operacionkuna hinallataq Estados Unidos llaqtapa “alphabet agencies” nisqakunapa qhawaq mana chiqap kawsayninqa sapa kuti rikuchisqa kashan, Pelosi Juiciokuna manaraq qallariqtinpas; ichaqa Pelosi Juiciokuna qallarisqamanta pacha iskaynin partidokunamanta globalistakuna apaykachashqa procedimientokunaqa, procedimientopi debidopuni proceso nisqapa thuñichisqa kayninmanta sut’i rikuchiytan ruwanku.
Earlier in the article we read, “Any movement in favor of religious legislation is really an act of concession to the papacy, which for so many ages has steadily warred against liberty of conscience. Sunday observance owes its existence as a so-called Christian institution to ‘the mystery of iniquity;’ and its enforcement will be a virtual recognition of the principles which are the very cornerstone of Romanism. When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.”
Ñawpaqninpi qillqasqa artikulopi ñawirisqanchik: “Mayqan kuyuy religión nisqapa kamachiykunanpaq favorninpi kaqqa, cheqaqtapuni papakunapa gobiernonman qochakuy ruwaymi, chaymi achka pachakunamanta mana sayk’uspalla yuyayllapi libre kaypa contra maqanakusqa. Domingo punchaw waqaychasqa kasqanqa, imaymana ‘cristiano’ sutiyuq institucion hina, ‘mana allin kaypa pakasqa misteryonmanta’ kawsayta hap’isqa; hinaspa chayta kallpachayqa, cheqaqpuni Roma iglesiapa yachachikuyninkunata reqsiy hinam kanqa, chaykunam Romanismopa cheqaq cimienton kasqa. Suyunchik gobiernonpa prinsipionkunata hina nisqanmanta anchhuykuspa Domingo kamachiyta ruraspaqa, Protestantekuna kay ruwaypi papismowan makinta hap’inqaku; mana ima hukchu kanqa aswanqa kawsayta qoykuylla chay ñakay kamachiyman, mayqantachus unaymanta munaywan suyasqa kutimunanpaq, yapamanta llapa ruwaypi despotismoman phawaykunanpaq.”
In the line of history that can be represented with the Constitution of the United States there are three specific waymarks representing some element of the Constitution in both the beginning and the ending of the United States. Each of those three waymarks are political actions, and therefore symbolize the speaking of the United States. The third of those three waymarks in the beginning, that marked 1798, was the Alien and Sedition Acts and the third of those waymarks at the ending is when the United States enforces a Sunday law, and speaks as a dragon in fulfillment of Revelation chapter thirteen, verse eleven.
Estados Unidospa Constitucionninwan rikuchisqa kay historiapa siq’inpi kinsa nisqa waymarkkuna kanku, chaykunaqa Estados Unidospa qallariyninpipas tukukuyninpipas Constitucionmanta huk ima kaqta sapaqchaspa rikuchinku. Chay kinsa waymarkkunamanta sapankaqninqa político ruwaymi; chayrayku Estados Unidospa rimayninta unanchanku. Chay kinsa waymarkkunamanta kimsakaqninqa, qallariypi, 1798 watata señalaspa, karqan Alien and Sedition Acts; tukukuypi chay waymarkkunamanta kimsakaqnintaqmi kanqa Estados Unidos domingo p’unchaw kamachiyta hunt’achiqtin, hinaspa dragón hina rimarinqa Apocalipsis capítulo trece, versículo once nisqapa hunt’akuyninpi.
The prophetic history of the United States begins when, as represented by the earth, it opened its mouth and swallowed up the flood of the dragon’s persecution.
Estados Unidospa profétik historianninqa qallarin, allpapa rikch’ayninpi rikuchisqa hina, siminta kicharispa dragónpa qatiykachaynin unu mayuta millp’urqan chay pacha.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Hinaqa mach’aqwayqa warmipa qhepanta siminmanta unu mayu hina oqarin, mayuqa apaspa apananpaq. Kaypim allpaqa warmita yanaparqan, hinaspa allpaqa siminta kicharirqan, hinaspa dragonpa siminmanta oqarisqa mayuta millp’urqan. Apocalipsis 12:15, 16.
In 1776, the beast that was to arise from the earth, and ultimately become the sixth kingdom of Bible prophecy in 1798, swallowed up the flood of persecution against God’s people by establishing a nation with a Constitution that protested against the tyrants of European royalty and the tyrants of the papal church.
1776 watapi, allpamanta lluqsimunan karqa bestiaqa, hinaspataq 1798 watapi Bibliapi willakusqa qhaway rimaypa soqt’aq reino tukunanpaq, Diospa llaqtanta qatiq ñak’arichiy unu mayuta millp’urqa huk nación nisqanta Constituciónniyuq sayarichispa, Europa reykunapa tiranokunapaqpas, papal iglesiapa tiranokunapaqpas mana allin nispa hatarirqan.
The Declaration of Independence in 1776 typified the Patriot Act of 2001. The Constitution of 1789 typified the Pelosi Trials beginning in 2022. The Alien and Sedition Acts of 1798 typified the Sunday law in the United States.
1776 watapi Qispisqa Kayninchasqa Willakuyqa 2001 watapi Patriot Act nisqata rikch’achirqan. 1789 watapi Constitución nisqaqa 2022 watapi qallarisqa Pelosi Trials nisqata rikch’achirqan. 1798 watapi Alien and Sedition Acts nisqakunaqa Estados Unidos llaqtapi domingo ley nisqata rikch’achirqan.
The pronouncement of independence by the American patriots in 1776 represented the announcement of the loss of independence with the Patriot Act of 2001. The Constitution of 1789 represented the Pelosi Trials beginning in 2022. The Alien and Sedition Acts represents the Sunday law. The history of the repudiation of every principle of the Constitution represents a progressive overturning of the Constitution that ends at the Sunday law.
1776 watapi Amerikamanta patriotakuna independencia nisqata willakusqanku, chayqa 2001 watapi Patriot Act nisqawan independencia chinkasqanta willakuyta rikuchirqan. 1789 watapi Constitución nisqaqa 2022 watapi qallarisqa Pelosi Trials nisqakunata rikuchin. Alien and Sedition Acts nisqakunaqa domingo leyta rikuchin. Constitución nisqap sapa principio niskasqanta qhesachaspa ñiqichasqa historiayaqa, domingo leywan tukukuq, Constitución nisqap progresivota tikrasqa urmachiyta rikuchin.
These lines all align in the hidden history of verse forty of Daniel chapter eleven. In this article we quoted four paragraphs from Testimonies, volume 5, 451, 452.
Kay siq’ikuna llapankunam tinkunku Daniel qillqap chunka hukniyuq ñiqin kapítulonpa tawa chunka ñiqin versiculonpa pakasqa historiapi. Kay qillqapi pusaqku tawa párrafokunata Testimonies, volumen 5, 451, 452 nisqamanta.
We will look closer at those paragraphs in the next article.
Qatiq qillqapi chay párrafokunata aswan qayllamanta qhawarisun.