“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 kamachiyninta Diospa kamachisqanman contra hap’ichiq kamachiywanmi, suyuninchik llapan hinantinpi chiqap kaymanta t’aqakuspa karunchakunan. Protestantismom handan t’inkiy patata makinta mast’arispa Romano atiyniyoqpa makinta hap’inan p’unchawpi, ukhu wayq’u patamanta mast’arispa espiritualismowan makikukunan p’unchawpi, kay kimsa kuti huñusqapa kallpachakusqan uranpi suyuninchik Protestante haqayta republicanotaq gobierno hina kasqan Constitucionninpa sapa prinsipiyonta ñeq’espa saqerparinan p’unchawpi, hinallataq papal llullakuyninkunata pantachikuyninkunata mirachinapaq wakichisqa ruwananta, chayqa yachasunchikmi Satanaspa musphay atiywan llank’asqanmanta pacha chayamusqanta, tukukuypas qayllaña 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 Romamanta soldadokuna qayllaykuykusqanku kasqan discípulokunapaq Jerusalén llaqtapa chinkachisqa kananpaq huk señal hina karqan, chay hinallataq kay apostasiapas noqanchispaq huk señal hina kananman, Diospa muchuywan awantayninpa tukukuynin chayasqanta, suyuyninchispa huchankuna hunt’asqa kasqanta, hinaspa khuyapayakuq angelpas ripunanpaqña kasqanta, mana hayk’aq kutimunanpaq. Chaymantaqa Diospa llaqtan profetakuna willakusqanku ñak’ariy p’akikuy pacha Jacobpa sasachakuynin tiempomanta, chay rikch’aq ñak’ariywan llaquywan hunt’a escenakunaman urmaykusqa kanqaku. Iñiq, qatiykachasqa runakunapa waqayninkuna hanaq pachaman wicharinku. Hinaspa imaynan Abelpa yawarnin allpamanta qaparirqan, chay hinallataq wañuchisqa testigokunapa panteonninkunamanta, qochapa aya pampakunamanta, orqokunapa mach’aykunamanta, conventokunapa pampasqa bóvedankunamantaqpas hukkunapa siminkuna Diosman qaparinku: ‘¿Hayk’aqkama, Apu, qampaqllaña santu, cheqaq, mana juzganki, mana kutichinkichu yawarninchista kay pachapi tiyakuqkunaman?’”
“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.
“Señormi llaqtan rurayninta rurashan. Llapa hanaq pacham kuyurin. Kay pachapa llapa runakunapa Juezninqa utqayllam hatarinqa, p’enqasqa kamachikuyninta chiqapchaypaq. Qispichikuypa señalenqa churakunqa Diospa kamachikuyninkunata waqaychaq qharikunaman, paypa leyninta manchakuywan yupaychaqkunaman, hinaspa animalpa otaq paypa imagenpa señalen mana chaskiqkunaman.”
“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 qhepalla p’unchaykunapi imakuna pasananmanta rikuchisqa, llaqtan wakichisqa kananpaq, hark’akuywan phiñakuywan wayramuq tempestadpa ñawpaqenpi sayarinankupaq. Ñawpaqman hamuq ruwaykunamanta willasqa karqankuchu, manam qasi suyayllapi tiyayta ruwanankuchu hamuq para-wayra suyaykuspa, kikinkuta sonqochakuspa Señorqa cheqaq kasuqninkunata sasachakuy p’unchaypi pakarinqa nispa. Ñuqanchikqa Señorninchikta suyaq runakuna hina kanan, mana qilla suyayllapichu, aswan tukuy sunquwan llank’aspa, mana kuyuy atiy iñiyniyuq. Kunanqa manam pisi ancha importancianiyuq imakunallawan yuyayninchikta hunt’achinapaq pachachu. Runakuna puñusqankukama, Satanásqa ch’ulla kuyuywanmi imakunata churachkan, Señorpa llaqtanman ama khuyapayapas, ama chanin kaypas kananpaq. Domingo kuyuyqa kunan tutayapi purichkanña. Umalliqkunaqa cheqaq tapuyta pakashankum, kuyuywan huñunakusqankumanta achkha runakunaqa manam kikinkupas rikunkuchu maymanchus ukhu mayu apan. Rimayninkunaqa llamp’u, rikch’ayninpi cristianokuna hina; ichaqa rimarispaqa dragónpa espiritunta rikuchinqa. Ñuqanchikpa ruwananmi atiyninchikman hina tukuy ima ruwaspa amenazakusqa peligrota hark’ay. Runakunapa ñawpaqenpi allin rikch’ayninchikwan churakuspa, ñawpaqmanta mana munay yuyayta chinkachiyta mask’ananchik. Paykunaman cheqaq tapuyta apamunanchik, chayhina yuyay llank’ay libertadta qichunapaq kamachikuykunapaq aswan kallpayoq protesta churarispa. Escrituras-ta mask’ananchik, iñiyninchikmanta imaraykuta chayta hap’iq kasqanchikta rimayta atinanpaq. Profeta nin: ‘Mana allinkunaqa mana allinta ruwankaq; mana allinkunamanta manam mayqenpas entiendinqachu; ichaqa yachaqkunaqa entiendinqaku.’” Testimonies, volumen 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is 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.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
“Domingopa kuyuyqa” “rimarispaqa dragónpa espiritunta rikuchinqa”. Chay tawa párrafokunaqa reqsichinmi domingo kamachikuypi Estados Unidos llapanta allin kaymanta t’aqasqa kananta. Domingo kamachikuypiqa “Satanaspa musphay llamkayninpaq pacha chayamunña”. Domingo kamachikuypiqa kimsa hukllachasqa tinkuy hunt’akun. Domingo kamachikuypiqa Estados Unidosqa “Constituciónninpa sapa principioyninta saqerparin, protestante republicano gobiernomanta hina”, hinaspataq “papal llullakuyninkunaq ch’usayasqankunapa mast’arikuyninpaq ñan kicharin.” Chay domingo kamachikuyqa “ñuqanchikpaq huk señalmi, Diospa muchuywan awantakuyninpa tukupaq chayasqanta, suyunchikpa mana allin rurayninpa tupuynin hunt’asqa kasqanta, khuyapayakuq angeltaq ripunanpaqña kasqanta, mana hayk’aq kutimunanpaq” nisqa. Chay señalqa Jesúspa willakuyninwan unanchasqa karqan, Daniel profeta rimarisqan ch’inyaypa millay cheqnisqa ruwaymanta waqyayta reqsichispa. Chaypim pichqa sellopa mártirninkunapa mañakuynin hunt’akun, nispa: “Hayk’aqkamataq, Apu, santo, cheqaq, mana juzganki, mana hayñichiwankichu yawarninchikta kay pachapi tiyaqkunamanta?” Chay waymarkpitaq upa virgenkunapas yachaq virgenkunapas imayna kasqankuta rikuchinku.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Domingu ley nisqapi, Estados Unidosqa “Constitucionninpa sapa principio-nintapas llapanmanta qhespichin.” Kay ruwasqa tukukusqan pacha qallarin 2001 watapi Patriot Act nisqawan. 2001 watamanta Domingu ley kamaqa Constitucionta sapa kuti, ñawpaqman puriq hina, qhespichiy llamk’anata rikuchin. Chay ñawpaqman puriq llamk’anaqa chay profecía siq’iman tupachkan, maypichus bestiapa imagenninpa kamasqa kaynin hunt’asqa kachkan. Bestiapa imagenninpa siq’inqa aswan sasachakusqa hina rikuriyta atinman, ichaqa chay sasachakuyninqa allin yachaypaqmi valen. Imatachus bestiapa imagenninpa siq’inta sasachachin, chayqa iskay siq’ikuna-ta representasqanraykum.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Allpa uywapaqqa iskay siq’ikunaqa Republicanismpa Protestantismpa waqrankunanmi kanku. Chay iskay waqrankunaqa huk iglesya-estado tinkuyllapim huñunakunku, chayhinataq uywapa rikch’ayninpa kamarikuyninta hunt’achinku. Chayrayku, uywapa rikch’ayninpa kamarikuyninpa siq’inqa huk siq’illapi iskay siq’iyuqmi, imaraykuchus Republicano Protestantista waqrankunaqa historiapi hukninwan huknin parallelota purinku, ichaqa sapankankupa siq’inkunaqa sapankankupaqmi profetico willakuyninta apanankupaq. Huk profetico siqi, iskay parallelota puriq yachaykuna-yuq, aswan sasaqmi kan Constitucionwan tupaq rimaywan masichasqa política ruraykunapa waymarkankunata señalaylla-manta.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
Iskay ishkay siqikuna Republicano hinallataq Protestante waqrankunam astawan sasa rikukuchisqa kachkan profetiku cheqaq kayrayku: Republicano waqra ukhupin kashan qullqapusaq kamachikuyta munasqa Demócratakunap, hinallataq qullqapusaq kamachikuyta mana munasqa Republicano runakunap ch’aqwayninpa willakuynin; chaymantapas astawan, Protestante waqra ukhupin kachkan huk sapa kuti pruebanakuy ruray, mayqinchus qhatiq yuyaysapa virginkunata hinallataq mana yuyaysapa virginkunata, Protestante waqrapa willakuynin ukhupi. Ichaqa, ancha hatunmi kay cheqaqkuna ukhupi allinta takyaspa tiyay.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Pacha uywaqpa iskay waqranwan rikuchisqa siq’ipiqa kashan kuska rikch’aynin: icha Cristoq caracterninta ruwakuy, icha Satanáspa caracterninta ruwakuy; chayqa kikinmi Cristoq llimphinta ruwakuywan utaq uywaqpa llimphinta ruwakuywan, imaraykuchus kay contexto ukhupi “uywa”qa ruwasqa kawsayniyuqta rikuchin, Ruraqman contrapuestota. Kay rasgokunapa ruwakuyninqa tukuy runakunapa ukhumpi hunt’akuchkan, imaraykuchus gracia tiempo wisq’akusqan p’unchawpi iskay clase runallaña kanqa. Chay ruwakuyninqa hawapipas hunt’akuchkan, papal atiywan Naciones Unidaswan huñunakuypi.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Chaymiqa, uywaq bestiapa rikchaynin ruranapaq pruebakuna pacha qallarin 2001 watapi, hinaspa tukukun Estados Unidos suyupi domingo kamachiywan. Chay pacha ukhupi, allpa bestiapa iskay waqranpa profétic hinasqa willakuynin rikuchin ukhu hawanpas ch’aqwayta sapa waqrankupi, mayqinchus kachun religioso otaq político, hinaspapas ch’aqwayta chay iskay waqra purapi kikininkupura.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Domingupi kamachiyqa Hukllachasqa Suyukuna llaqtapi rikuchin Jesús sut’inchasqan ayqekuy willakuyta, paymi chayta “ch’usaqyachiq millay ruwaq” nispa riqsichirqan. Domingupi kamachiyqa Hukllachasqa Suyukuna llaqtapi tukuyninmi chay pacha 2001 watapi qallarisqanmanta. Patriot Act nisqaqa karqan “Danielpa nisqan ch’usaqyachiq millay ruwaq”, hinallataq Jesúsmi chayta reqsichirqan huk unanchasqa hina, hamuq chinkachiymanta ayqekunapaq.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Patriot Actqa 1888 watapi profétic k’anchayta, hinallataq Blair Billta, ukhupi hap’in. Chayrayku Patriot Actqa proféticamente Domingo p’unchay kamachiypa tipificaciónnintapas ukhupi hap’in; chaymi 2001 watamanta pacha qallariq pacha Domingo p’unchay kamachiywan qallarin, imaynachus 1888—Blair Bill, 2001—Patriot Act nisqakunapi rikuchisqa kasqanman hina, hinaspan Domingo p’unchay kamachiywan tukukun.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Llaqtakunamanta ayqekuyta willakuyqa 2001 watapi, domingo ley chayamunan p’unchawpi Babiloniamanta ayqekuyta willakuyta rikch’achin. Estados Unidos suyuq huchachikuy taripaynin, domingo ley chayamunan p’unchawpi apamunqa kaqqa, Michael sayariqtin, runaqa probacionnin tukukuptinpas, llapa pachapi apasqa taripayta rikch’achin. Cristoq firmanku Alpha y Omega nisqa hina, 1888 watapi Blair Bill sutiyuqpi rikuchisqa cheqaq-kunapi, chaymanta 1888 ima munasqantapas, kutimuspalla 2001 watapi rikuchisqa kachkan.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
2001 watapi 1888-pa rikch’achisqa karqa, mana chaylla ayqekuypaq señalta, ch’usaqyachiq millay ajllakuyninwan rikuchisqa hina, reqsichinchu, aswanpas 66 d.C.-wan, Cestio-pa muyuykusqanwanpas rikuchisqa karqa. Tito-pa muyuykusqan 70 d.C.-piqa Estados Unidos llaqtapi domingo kamachiyta rikuchin. Estados Unidos llaqtapi domingo kamachiyqa 321 watapiwan, Constantino-pa ñawpaq domingo kamachisqanwan rikuchisqa kachkan, hinaspa 538 watataq kay pachapi qhipa nacionpa animalpa señalninta chaskikusqan pacha kasqanta rikuchin.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 wataq 1888, Cestius, hinallataq wata 66 d.C. nisqapas kanki. Domingo kamachiyqa Titusmi, hinallataq watakuna 70 chaymanta 321. 2001 wataqa Jesuspa bautismonpas kanki, hinallataq Uraquynin Apocalipsis chunka kaq capítulo nisqapi, agosto 11 p’unchaypi, 1840 watapi. Kay llapa unanchakunaqa Constitución nisqapa siq’inman yapakunku.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Estados Unidospa profetika historianninqa Adventismopa historiannintin paralelopi purin. 1798 watapi papadokuna wañuywan tukuq ch’akiyta chaskirqan, hinallataq 1798 wataqa pacha tukukuypa tiempun karqan, maypichus Danielpa profeciankunamanta chay rak’i, Apocalipsis chunka tawañiyuqpa ñawpaq kaq hinaspa iskay kaq angelkunapa historianninkunawan tupaq, kichasqa karqan. Chaypi, 1798 watapi, Adventismopa profetika qallariynin señalasqa kachkan, hinallataq 1798 watapi allpa uywa, corderohina waqrankunayuq, Bibliapa profeciap siqisqanpi soqta kaq qhapaq suyuta tukuq karqan.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
1798 watapi ñawpaqman karqan kimsa profetiku señalkuna, kay pachapa animalninpa línianwan tinkisqa, chayrayku Estados Unidospa rimayninwan, hinallataq Estados Unidospa Constitucionninwan. Chay kimsa señalkuna karqanku Declaración de Independencia, 1776 watapi nisqa; chaymanta Constitución, 1789 watapi; hinaspataq Alien and Sedition Acts of 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Chay kimsa señalkunaqa Constituciónpa profétika línea-ninta riman hinaspa Bibliapa profecía nisqapi soqtayuq qhapaq suyuq qallariyninta señalan. Domingo p’unchay kamachiyqa Bibliapa profecía nisqapi soqtayuq qhapaq suyuq kamachikuyninpa tukukuyninmi; chayrayku, profétika necesidadmanta, tukukuyta ñawpaqchaspa kimsa señalkuna kananmi tiyan, imaynachus qallariyta ñawpaqchaspa karqan chay kimsa señalkuna hina.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
2001 watapi, torrekuna urmamuypi, Patriot Act nisqaqa 1888 watapi Blair Bill nisqawan rikch’achisqa kachkan, chayhinallataq Minneapolis General Conference nisqapi Adventismo umalliqninkunaq sut’i rikurisqa hatun hatarikuyninwan. Chay hatarikuyta, huk angelmi Sister White-man willarqan, Moiséspa contran Coré, Datán, Abiram ima hatarikuywan rikch’achisqa kasqanta; chay hatarikuyqa 27 d.C. watapi Cristoq bautismonwanpas rikch’achisqa kachkan, 1840 watapi agosto killapa 11 p’unchawninpi Islampa hark’asqa kasqanwanpas, 1776 watapi Declaration of Independence nisqawanpas, chayhinallataq “Daniel profeta nisqan rimarisqan ch’usaqyachiq millay abominación” nisqawanpas, hamuq phiñakuymanta ayqekunapaq señal hina, Cestiowan 66 d.C. watapi rikuchisqa hina.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Sichus yuyarinkichikraq kay kunan qhawarisqanchik profecíapa siq’inqa Estados Unidospa Constituciónninpa siq’in kasqanta, ñawpaqpi rimarisqa llapa profecíapa siq’inkunaqa yanapanku hinaspa sayachinku profecíapa temanta Constituciónpa siq’inwan rikuchisqata. Ichaqa, aswan t’inkisqa kasqanman hina rikurimuq siq’iqa uywapa lantu rurakuyninpa siq’inmi. Uywapa lantuqa papal uywapa lantuyninmi, chaymi rikuchisqa hina kachkan warmiyuq, warmi uywapa hawanpi kamachiq, chayqa iglesiapawan estadopa huñunakuyninmi, iglesiataq chay t’inkiyta kamachispa. Estados Unidos uywaman lantu rurananpaqqa, apostata protestantismoqa gobiernuta hinaqa sinchita kamachinan tiyan, chayman hinaqa gobiernoqa relijiosoq kamachiykunata pasachinanpaq hinaspa hunt’achinanpaq, tukukuyninpi Domingo leyta.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Uywaqpa hinallataq uywaqa rikch’aynin ruwasqa tukukusqanpi, Constitución, qillqasqa kashaq hatun kamachiywan, mayqintachus Thomas Jefferson qillqarqan “iglesiapaqwan estadopaq t’aqasqa kaynin” nispa, chinkachisqa kanan. Protestante waqra atiyniyuq kaspa Republicano waqrata kamachinman hinaspa religionmanta kamachikuykunata hunt’achinanpaq, chay Constituciónpa sunqunmi llik’ikachisqa kan; chayraykun Constituciónpa hawanmanta siq’iwan uywaqa rikch’ayninpa siq’inwan proféticopi t’inkisqa kayta rikunki.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Uywaqpa unaykuna, maypichus animalpa rikch’aynin rurakuy qallarin, 2001 watapi qallarikun Patriot Act nisqawan, hinaspataq tukukun Domingo p’unchaw kamachiypi, maypichus animalpa señalan churanakuy kallpachakuchkan. Chay unaykunapi qhipa para ch’iqichisqa kachkan, imaraykuchus qhipa para urmayta qallarin Apocalipsis chunka pusaqniyuqpi atiyniyuq angel uraykamuspa kay pachata k’ancharichkan Hatun K’anchayninwan, chaymi, Sister White nisqanman hina, pasanan karqa maypacha Nueva York llaqtapa hatun wasinkuna Señorp a huk llamk’ayllawan urmachisqa karqan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqaqa Diospa llaqtanman urmanqa. Huk atiyniyuq angel hanaq pachamanta uraykamunqa, hinaspa tukuy kay pachaqa paypa k’anchayninwan k’anchasqa kanqa.” Review and Herald, 21 abril, 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Qhipa para ch’iqchiy tiempopi Adventismoq qhipa mirayninpa trigonpas quraqkunañapas suysuchisqa, ch’uyanchasqa kashanku; chaymi qhipa paraq ch’iqchiy pacha rikuchin. Chay suysuchiywan ch’uyanchaywan tukukapun domingo kamachiy chayamunanpi; hinaspa yachaq sipaskuna, domingo kamachiypa sasachakuy chayamunanpi aceitetayuqkuna, sellosqa kanku, chaymantataq Santu Espíritu mana tupuy atina hina hich’asqa kachkan, Miguel sayarinankama hinaspa runapa prueba pacha wisq’akunankama.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Estados Unidos llaqtapi uywaqa imagen-nin rurasqa kachkaptin, qhipa paraqa ch’iqchiy hinalla urmamunqa; kay pachapi uywaqa imagen-nin rurasqa kachkaptintaq, qhipa paraqa mana tupusqa hina hunt’asqa takyamunqa.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
2001 watapi qallarikurqan Laodiceapi Qanchis p’unchay Adventista iglesiapa pruebanakusqan, imaynachus rikuchisqa kasharqan 1840 watapi agosto killapa 11 p’unchawninpi Protestantekunawan, hinallataq ñawpaq Israelwan Cristo bautizakusqan tiempo.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Wañuychasqa pachasqa tiempoqa ñam qayllapi kachkan, kimsa kaq angelpa sinch’i qapariyninqa ñam qallarisqaña Cristoq chiqap kayninta rikuchispa, huchakunata pampachaq Qispichiqta. Kaymi qallariynin chay angelpa k’anchariyninpa, paypa hatun k’anchayninwan llapa kay pachata hunt’achinqa.” Selected Messages, libro 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Ñawpaq koveniopa runakunapa qhipa suyaychanakuy ruranan qallarin, Apocalipsis chunka pusaqniyuqpa angelpa k’anchariynin paypa willakuyninta rikuchiyta qallarisqanpi. Paypa willakuyninqa hinallataqmi Apocalipsispa chunka pusaqniyuq t’aqapa ñawpaq kimsa versículonkunapi nisqa, chay kimsa versículokunataqmi, Hermana White nisqanman hina, hunt’asqa karqan New York llaqtapa hatun wasikuna urmanankupi.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Chaymantaqa qallarirqanmi prueba ruwanakuy, imaynachus Juan sutiyoq rikuchin Apocalipsis libroq chunka kaq kapítulonpi. Pruebataq kaymi karqan: angelpa makinpi kaq huch’uy librota chaskinkichu, hinaspataq mikunkichu. Kay prueba pacha ukhupi, qhepa para ch’allakuspa kashaqtin, chayqa urmaykushanlla chay huch’uy librota chaskiyta hinaspa mikhuyta akllaqkunapa patanman.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Achka runakunaqa hatun tupupi pantarqanku ñawpaq para nisqanta mana chaskispa. Manam Diospa paykunapaq hinata kamarichisqan llapan allinkayninkunataqa chaskirqankuchu. Paykunaqa suyanku pisi kasqanku qhepa parawan hunt’achisqa kananpaq. Aswan qhapaq gracia achka kaq qusqakuchkanqa chaypacha, sonqonkuta kicharispa chaskinankupaqmi yuyanku. Manchay pantaytam rurashanku. Diospa runapa sonqonpi qallarichisqan llank’ayqa, k’anchayninta yachaynintawan qospa, mana sayakuspa sapa kuti ñawpaqman rinanmi. Sapa huk runam kikinpa necesitayninta reparanan. Sonqoqa llapa qhelli kaymanta qespichisqa, ch’uyanchasqa kananmi Espíritu tiyananpaq. Huchata willakuspa saqespa, tukuy sonqowan mañakuspa, kikinkuta Diosman sapaqchaspa raqaykusqanraykum ñawpaq disipulokunaqa Pentecostés p’unchaypi Santo Espíritu jich’aykusqa kananpaq wakichikurqanku. Chay kikillan llank’aymi kunanqa, ichaqa aswan hatun tupupi, rurasqa kanan. Chay hinaqa runa yanapaqmi bendicionta mañakunan karqa, hinallataq Señorllata suyanan paymanta llank’ayta hunt’achinanpaq. Diosmi chay llank’ayta qallarirqa, paymi tukuchanqa, runata Jesucristo pi hunt’asqa kananpaq. Ichaqa manam ima qhesachaypas kananmanchu ñawpaq parawan rikuchisqa graciata mana yupaychaspa. K’anchay chaskisqankuman hina kawsakukllanmi aswan hatun k’anchayta chaskinqaku. Sapa p’unchay mana ñawpaqman purispa imaynatachus activo cristiano allin ruwaykunata rikuchkanchik chayman hina, manam qhepa parapim Santo Espíritu rikurichikuyninkunata reqsinqachu. Chayqa sonqokunapi tukuy muyuriyninchikpi urmaykuchkanmanpas, ichaqa manam reparasunchikchu nitaq chaskisunchikchu.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
2001 watayta willakuqta mikhuqkunaqa chay pacha hina allin kaq willakuyta chaskirqanku, ichaqa pruebayman churakuspa rikuchinankupaqmi karqa, cheqaqtapuni chay willakuyta ukhunkuman yaykuchisqankuta, Diospa sellonpaq wakichisqa kawsayman tukuchispa. Chay pachapiqa qhipa paraqa ch’aqchiy hina rikuchisqam, trigowan cizañaqa sutinakuspa kachkaptinraq. Chayraykun Sister White nin: “Muyuriqninchik sonqokunaman uraykamuchkanman hina kaptinpas, mana reqsisunchikchu, mana chaskisunchikchu.” Yachaqkuna mana yachaqkunamanta t’aqasqa kaqtinkuña, chay qhipa paraqa mana tupuyoqta hich’akusqa kan, Pentecostéspi hina, chaymi Domingo kamachiyta unanchan.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Yapamantaqmi, kay uyarikuykuna yachachin, taripay qhipamanqa mana kanqachu huk kamachikuy pacha. Evangeliopa llamk’aynin hunt’asqa kaptinqa, chaylla qatiykun allinkunawan mana allinkunawan t’aqanakuy; sapa huk klasepa kawsayninpa tukukuyninqa wiñaypaqmi churasqa qhiparin.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Qhepa para qhipa tamyapa ch’iqchiykusqanpa, chaymanta huk qhepa para mana tupuyniyoqta hich’aykusqa kasqanpa pacha, iskay pachakuna hinan rikuchisqa kanku maypichus taripanakuy tukusqa Diospa llaqtanpa hawanpi. Ñawpaq taripanakuy Diospa llaqtanpa hawanpi qallarisqa karqa Diospa wasinmanta 11 de septiembre de 2001 p’unchawpi, chaymanta domingo kamachikuypiqa taripanakuyqa chaymanta hunt’asqa tukukun Diospa huknin uywankunapaq, paykuna kutichispa utaq qichuspa kachkaptinku kinsa kaq angelpa sinchi waqyasqanta, mayqinchus Estados Unidos llaqtapi domingo kamachikuywan qallarin, hinallataq tukukun Miguel sayariptin, runapa probationninqa wisq’akusqankama.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
Qhipa tamyaq iskay pacha, Diospa wasinmanta qallarispa hinaspa chaymanta Diospa huk ovejankunaman rispa rurak taripaypa iskay pachankunapas, animalpa rikchayninpa kamariyninpa iskay pachankunallataqmi kanku.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Chay iskay profétic pacha-kunamanta ñawpaqninpi, maypachachus Diospa iglesianman, hinaspa Estados Unidosmanpas juicio apamun, chayllapi kikin historiam kan maypichus republicano waqra, protestante waqrapas ishkaynin juiciochasqa kanku. Chay kikin cheqllapim Laodicea Adventismo Señorpa siminmanta wijch’usqa kan, Estados Unidos-taqmi pruebanapa k’asanta junt’achin, hinaspa nación nisqaman nacional thuñiy apamusqa kan, hinaspataq Satanás rikurimun, admirakuypaq rurasqanta qallarin. Pachak tawa chunka tawa waranqa runakuna sellasqa kanku, hinaspa domingo kamachiy law nisqapi señalta hina oqarisqa kanku.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
Yachachisqa kanchikmi mana atisqanta ima yuyaytapas quyta “Diospa llaqtanpa kawsasqanmantam, pacha patapi kawsashaqkuna, hanaq pacha k’anchay hatun kaypas ñawpa p’itipaykuna kutimuspampas huñusqa kaptin” nisqamanta.
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Supayqaqaqa Biblia yachaqmi, mana qhellaqchu. Payqa yachanmi pisi p’unchaykunaña puchukapunanta, chayraykutaq kay hallp’api Señorpa ruwasqanta tukuy cheqepi hark’ayta munan. Mana atikunchu ima hina kasqanta yuyachiyta Diospa llaqtanpa kawsayninta, kay hallp’api kawsashaqkunaq, hanaq pacha k’anchay hatun kaywan ñawpaq watakunapi qatiykachaykuna yapamanta kutimuyninwan hukllachasqa kaptin. Paykunaqa purinqaku Diospa tiyananmanta lluqsimuq k’anchaypi. Angelkunawanmi hanaq pacha wan kay hallp’a sapa kuti willanakuypi kanqa. Satanás-taq, mana allin angelkunawan muyurisqa, hinaspa Dios kasqanta nispa, tukuy laya milagrokunata ruwanqa, atispaqa akllasqa runakunatapas pantachinampaq. Diospa llaqtanqa mana milagrokunata ruwaspanichu amachakuyta tarinqaku, imaraykuchus Satanásqa ruwasqa kanankupaq milagrokunata qatiq rikch’achinqa. Diospa mallisqa hinaspa suyaychasqa llaqtanqa kallpanta tarinqaku Éxodo 31:12–18 nisqapi rimarisqa señalmanta. Paykunaqa kawsaq Simi patapi sayananku: ‘Qelqasqañam kachkan.’ Kayllam sapallan allpa tikan, maypichus allinta mana kuyukuspa sayayta atinqaku. Dioswan rimanakusqankuta p’akisqakunaqa chay p’unchaypi Diosmanta karunchasqa, mana suyayniyuqtaq kashaqku.” Testimonies, volumen 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Ñawpa pachakunapi qatiykunapa kutin kutisqa qallarin Estados Unidos llaqtapi domingo p’unchaw kamachiywanmi, Satanásqa chay pachallapim almiray llasq’a ruwanasninta qallarin, chaymantataq ña “pruebasqa hinallataq suyasqa” yachaq sipaskunaqa chayqa “Diospa tronomantan lloqsimuq k’anchaypi purinqaku.” Kayqa angelkunapa llamk’ayninwanmi hunt’akunan, imaraykuchus “angelkunapa chawpinwan hanaq pacha hinallataq kay pachapuram mana tukukuq willanakuy kanqa.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Lliw pacha kamachiqpa Señorpa ñawpaqninpi sayashaq ñak’asqakunaqa, ñawpaqta Satanásman qusqasqa karqan hina ñawinchasqa querubínpa churakuyninta charinku. Paypa tiyanan muyuriq ch’uya kawsayniyuqkuna rayku, Señorqa kay pachapi tiyaq runakunawan mana tukukuq rimayta waqaychan. Quri asiteqa chay graciamanta rikuchin, maywan Diosqa iñiqkunapa mechankunata hunt’achin, ama lliphipiynin pisiyuspa wañuchunpaq. Sichus mana kay ch’uya asiteqa hanaqpachamanta hich’akuspa hamunmanchu Diospa Espiritunpa willakuyninkunapi, mana allinpa llamk’aqkunaqa runakunata tukuy hinantinpi kamachinman karqan.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Diosqa manam yupaychasqachu kan, pay kachamusqanchik willakuykunata mana chaskisqanchikrayku. Chayhinaqa quri aceite-ta mana chaskinchikchu, mayqentaq pay munan almanchikkunaman ichhaykuyta, tutayaypi kaqkunaman chaskichisqa kananpaq. Qayamuy hamuqtin, “Qhawariychik, casarakuq hamun; lluqsiychik taripaqninchikpaq,” nispa, mana santo aceite-ta chaskiqkuna, mana Cristo-pa gracianta sonqonkupi waqaychaqkunaqa, mana yuyayniyuq sipaskuna hina, tarinqaku mana Señor-ninkuta tupaypaq wakichisqa kasqankuta. Paykuna kikinkupiqa manam atiyniyuqchu aceite-ta hap’iyta, kausayninkutaq usuchisqa qipan. Ichaqa Diospa Santo Espiritun mañakusqa kaptin, Moisés hina ruwakuspa, “Gloriaykita rikuchiy,” nisunchik chayqa, Diospa munakuynin sonqonchikkunapi junt’asqa kanqa. Quri tubokunawan quri aceiteqa noqanchikman chaskichisqa kanqa. “Manam kallpawanchu, nitaq atiyninwanchu, aswanpas Espirituywanmi, nispa Señor de los Ejércitos.” Chiqap Kayniyuq Intipa k’anchayninkunata chaskispa, Diospa wawakunaqa kay pachapi k’anchaykuna hina llipipinqaku. Review and Herald, July 20, 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Yachaqkunaqa sellasqa kanku Apocalipsis qanchis kaq capítulo-pi, hinaspa Ezequiel isqun kaq capítulo-pi, chaykunataq tupachisqa kanku mana yuyayniyuqkunawan, paykunaqa Señorta mana yupaychaspa, “pay kachamun simikunata” mana chaskisqanrayku. Mana yuyayniyuqkunaqa chaykuna kanku “Dioswan rurasqanku tratonta p’akisqankurayku, chay p’unchaypitaq Diosmanta karupi, suyaymantaq karupi kanku.” Chay iskay laya runakunaqa pruebarisqa karqanku, hinaspa huk punto-man apasqa karqanku maypicha imayna kasqankuta rikuchirqanku, chay horapa willakuyninta chaskisqankuman utaq rechazarisqankuman hina. Chay horapa willakuyninqa 11 de septiembre de 2001 p’unchaymantapacha qhipa paraq willakuyninmi karqan.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Qhepa paraq chiriyamanta willakuyninqa reqsichisqa kachkan “siki patapi siki pata”, hina nisqanmanta, Isaias qelqapi iskay chunka pusaqniyuq t’aqapi churakusqanman hina. “Siki patapi siki pata” nisqa yachachiy ñanqa Diospa churakusqan Bibliam yachaypaq ñanmi; chayrayku chay yachachiy ñanta qhesachayqa manam chay ñanpa rurasqanwan rikuchisqa willakuyllatachu qhesachin, “kaymanta aslla, chaymantataq aslla” hina, aswanpas chay yachachiy ñanta qowaqtaqa qhesachinmi.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Pachakuy ñanpi rikuchisqa, waranqa tawa chunka tawa waranqa runakunapa sellakusqankama apanapaq wiñachisqa kamachikuyninkuna rayku, sut’ita rikurinqa Diospa wawankunapaq sapallan ñan kasqanta ima hinataq puriyta atisqankuta chay historiapi maypichus “hanaq pacha gloriapas, ñawpaq pacha qatiykachaykunapa kutimuyninwan chaqrusqa kachkan,” nisqapi: chayqa kananmi huk kausaypi maypichus Diospa tiyananmanta k’anchay hamuq riqsisqa kananpaq. Chay k’anchayqa riqsisqa kananmi; mana chay hina kaptinqa, mana allinpaqchu, chinkasqañam kanchik.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Manam ama suyasunchu qhipa para hamunanpaq. Chayqa hamuskanñam llapaqman, pikunachus riqsinku hinaspa chaskinku ñuqanchisman urmaykuq munakuyniyoq khuyapayakuypa sullu hinaspa para tamyatakuna. K’anchaypa ch’aqllankunata huñuspa, Diospa mana pantay atiy khuyakuyninkunata ancha chaninchaspanchik, payqa munan paypi atinisqanchikta, chaypim sapa nisqanqa hunt’asqa kanqa. [Isaías 61:11 quoted.] Tukuy kay pacham Diospa k’anchayninwan hunt’a kanan.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Apocalipsis chunka pusaqniyuq angelqa tukuy kay pachata Paypa k’anchayninwan hunt’achisqan p’unchaykunapi, setiembre killapi chunka hukniyuq p’unchay, iskay waranqa huk watamanta qallarispa, qhepa paraqa “hamusqan” “paykuna” patallam, “pikunachus” “reqsispa chaskirqanku khuyapayakuq lliphllikta hinaspa para chhikanakunata, mayqinchus ‘ñuqanchisman urmamushan’.” Ñawpaqpi Hermana White nisqanmanta reqsisqa “hatun pantayqa” karqan mana yuyayniyuq sipaskuna yachasqankumanta, paykuna yuyarqanku qhepa para tupuyniyuqta mana tupusqa t’aqakusqa kaptinraq suyaspa, chaymanta qhepaman taripayta atinkuman nispa. Mana chayhinachu; Diospa profetiku Siminmanta hamuq yachayninkupi wiñaqkuna sapallankum aswan achka k’anchayta chaskinku.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Kay qillqayta tukukuykuspa, reqsichiyta munani kunan ñak’ariy tiempo hayk’achisqanchikpa imamanta kasqanmanta. Sichus “Diospa tronomantan lluqsispa hamuq k’anchaypi puriyta” munasunchik, ñawpaq p’unchaykunapi qatiykachasqa ñak’arichiykuna kutimunqan tiempopi, chayqa profétic Simita allinta yachayta atisunchik manaraq chay sasachakuy chayamuchkaptin.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Ñawpaq kaq huk kapitulupeqa, Danielwan kimsa allin runakunaqa yachayninkutaña hunt’achisqaku karqa, manaraq Nabucodonosorpa ñawpaqenman yaykunankupaq pruebananpaq. Tawa chunka p’unchawkuna kamachiq, Cristoqa profético Simi qhelqata kicharirqa disipulokunapa yuyayninman, ñawpaqta, chunka p’unchawkunamanta manaraq, chaypi disipulokuna hukllay kawsayninkuta hunt’achirqaku. Chaymantataq Pentecostés hamurqa, chaymi domingo kamachikuyta rikuchin.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Danielpa kimsa kapitulpin, Sadrac, Mesac, Abed-nego nisqakunaqa Nabucodonosorman willarirqanku mana yapasqa p’unchawta munasqankuta, imaraykuchus ñanña takyasqa kasharqanku imata ruwanankupaq domingo ley pruebatana p’unchawkunapi. Paykunapa cheqap kasqanku astawan hatunchasqa karqan Cristowan hornopi purisqankumanta, hinaspa mensajeta, ñawpaqmantapacha pruebamanta ñawpaqta chaypi takyasqa kasqankuta, hornopi milagrota riksiq llapa chay pacha reqsisqa pacha tukuy suyukunamanta hamuq hatun kamachiq runakuna apasqanku.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiq qillqapi qatiqpas rimanakusunchik.