Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Allinmi hinaqa qanchis iglesiakuna chaymanta qanchis sellokunapas hamuqllataq rikuchinakunaman hina yuyaychasqa kanan: chayqa kikin historiapa uku ch’iqninkunatawan hawa ch’iqninkunatawan rikuchiq parallelo símbolokuna kanku. Hinallataq ancha importante nisqaqa, qhipa kimsa iglesiakunatawan qhipa kimsa sellokunata qhawarispa, wiñayman puriq historiata rikuchiq línea históricaqa mana símbolokunapa ñawpaq kaq asuntunchu kasqanta reparay. Iglesiakunaqa historias paralelaskunapa contexto-ninpi aplicakuspaqa, historiapa ñawpaqman puriyninqa simbolismopa esencial elemento-ninmi; ichaqa mana chayhinachu qhipa kimsa iglesiakunawan sellokunawan sapankama símbolo hina tratakusqankupi.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Kimsa qhipa iglesiakuna, huk unancha hina, kimsa ayllukunapa tinkuyninmanta, chaymanta ima hinalla chay kimsa yupaychaqkuna ayllukuna, imaymana iglesiakunawan rikuchisqa, hukninwan huknin tinkuspa kuyurikuyninkumanta rimanku. Qhipa kimsa sellokunaqa Diospa llaqtanta reqsichinku, Moiseswan Elíaswan rikuchisqata. Elíasqa pachak tawa chunka tawa waranqa runakunata rikuchin, Moisesñataq chanin wañusqakunata.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Paypa pichqa kaq sellota kicharisqanman hinaqa, altarpa uranpi rikurqani Diospa siminrayku wañuchisqa runakunapa alman-kunata, hinaspa hap’isqankutaq testimoniokunarayku. Hinaqtinmi sinch’i kunkawan qapariqku nispanku: Hayk’aqkamataq, Apu, qhapaq ch’uya, cheqaq, mana juzgankichu, mana kutichinkichu yawarniku kay pachapi tiyaqkunaman? Hinaqtinmi sapa hukninkuman yuraq p’achakuna qosqa karqan; nisqataq karqan paykunaman, aswan pisillaraq tiempo samaykuychik, kamachimasiykikuna, wawqeykikunapas, qankuna hina wañuchisqa kananpaq kaqkuna hunt’akunankama. Suqta kaq sellota kicharisqanmantataq rikurqani, hatun allpa kuyuy karqan; intitaq yana tukurqan chukchu millma lliklla hina, killataq yawar hina tukurqan. Hanaq pachapa qoyllurninkunataq uraykamurqanku kay pachaman, imaynan higo sach’a mana puchusqa higosninkunata urmachin sinch’i wayra chhallchiykusqanrayku, chayhinata. Hanaq pachataq qullqesqa qillqa rullo hina lliqsisqa karqan; llapa urqukunapas, islankunapas kikin mayp’inkumanta kuyuchisqa karqanku. Kay pachapa reyesninkuna, hatun runakuna, qhapaq runakuna, soldadokunapa umalliqninkuna, kallpasapa runakuna, llapa wata runa, llapa libre runapas pakakuykurqanku mach’aykunapi, urqukunapa qaqankunapipas. Nirqankutaq urqukunaman, qaqakunamanpas: Urmaykuychis ñoqaykuman hinaspa pakaykuwaychis tronopi tiyakuqpa uyanta, Corderopa phiñakuyninmantawan. Paypa phiñakuyninpa hatun p’unchayninqa chayamunña; pitaq sayariyta atinqa? Apocalipsis 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Hermana Whiteqa yachachiwanchik pichqa kaq selloqa “hamuq p’unchawkunaq huk tiempo periodoman” rimananta. Pichqa kaq sellopa versículonkuna tapukuchkanku hayk’aqmi Dios juzganqa papadota, Diospa llaqtanta tutayaq p’unchawkuna pacha wañuchisqanrayku. Kutichiyqa qosqa karqa, “qhepa p’unchawkunapi” Dios juzgananpaq papadota wañuchisqanrayku, hinallataq huk huñu papal mártir runakunapaqpas, paykunaqa Domingo ley crisis pacha papadomantaq wañuchisqa kanqaku.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
“‘Hinaspaqa pichqa kaq sellota kicharisqanmanta... [Apocalipsis 6:9–11]. Kaypi Juanman rikuchisqa karqan mana cheqaqpi kaqkunatachu, aswanqa ima kaqkunachus hamuq pacha tiempopi kananpaq karqan chaykunatan’.” Manuscript Releases, volumen 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Wahyimanta ham sut’inchanmi altarp ukhu pacha almaskuna, Diosqa hayk’apitaq papasq kayninta juzganqa nispa yachanankupaq munasqankuta, tinkisqa kashasqankuta iskay angelpa rimayninkunawan, paymi Revelación pusaq chunka pusaqniyuq capítulope kay pachata k’anchachin hatun k’anchayninwan.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Pichqa kaq sello kicharisqa kaptin, Juan Reveladorqa rikch’aypi altarpa uranpi rikurqan Diospa Siminrayku, hinallataq Jesucristoq testimoniunrayku wañuchisqa kaqkunapa huñusqa ayllunta. Kay qhipamanmi hamurqan Apocalipsispa chunka pusaqniyuq kapitulonpi nisqa rikch’aykuna, maypichus cheqap kaqkuna, fiel kaqkunapas, Babiloniamanta waqyarisqa kanku lluqsiykuyta. Apocalipsis 18:1–5 citados.” Manuscript Releases, volumen 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Apocalipsis chunka pusaqniyuqpi Catolicismoq taripaynin iskay kuti kasqanraykun, chaypim hinaspa chaymantapas castigasqa kachkan, mana ñawpaq p’unchaykunapi “qhipa p’unchaykuna” nisqapi wañuchinqa chaykunallamantachu, aswanpas papal kamachiyuq tutayaq p’unchaykunapi wañusqa runakunamantawan.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Hanaq pachaqmantataq huk simita uyarirqani, kaynata nispa: Lloqsiychis paymanta, llaqtaykuna, ama huchankunapi rakiykukuychischu, amataq chaskiychischu ñak'ariyninkunamanta. Huchankunan hanaq pachakama chayan, Diosmi mana allin rurayninkunata yuyarirunña. Kutichiychisman hina kutichiychis payta, rurasqankunaman hina iskay kuti iskaychaychis paypaq: hunt'asqan k'aspi qiru-piqa, paypaq iskay kuti hunt'aychis. Apocalipsis 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Soqta sellokasqa qichkayqa Bibliapi ancha reqsisqa rikuchikuykunamanta hukninmi, chaykunataq qespichin Cristo kutimuy iskay kaq hamuyninpaq ñawpaqman chayaykunata, qanchis qhipa unu muchuykunapa tiempompi. Chayqa tukuyninpi tukuyninmi Apocalipsispa qanchis ñiqin rakhipa qallariyninwan, mayqinchus kutichiyta qun suqta sellokasqapa qhipa versiculonpi tapusqa tapuyta: “pitaq sayayta atinqa.” Iskay huñu runakunan kanku, paykunam Diospa unancha sutin hina sayanqaku domingo kamachiy sasachakuypi, mayqinchus tukukun qanchis qhipa unu muchuykuna chayamuchkaptin. Chay iskay huñukunaqa pachak tawa chunka tawa waranqa runakunan, mayqinkunachus Elíaswan rikuchisqa kanku, hinaspa “hatun achka runa huñu,” mayqinkunachus Moiséswan rikuchisqa kanku. Kay iskay unancha Moisésmanta Elíasmantawan ñawpaqta reqsichisqañam karqan, paykunaqa pacha tukukuyninpi sayaqkuna kasqankuta, imaraykuchus iskayninku Cristo kuska sayarqanku Transfiguración Orqopi.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Tutapuy Papatupa wañuqkuna chay Tutayay Pacha Edadkunamanta qispisqa karqanku yuraq p’achakunawan, iskayñiqin t’aqaqataq, chay t’aqa hunt’asqa kanankama suyanankupaq nisqa kasqanku, paykunaqa “hatun achka runakuna” kanku, paykunapas yuraq p’achakunata churakusqakuna. Pichqayñiqinwan soqtañiqin sellokunaqa mana pichqayñiqinwan soqtañiqin iglesiakunapa parallel historianta qusqankuchu; astawantaq iskay t’aqakunamanta testimoniota qunku, paykunaqa “qhipa p’unchaykunapi” Señorpáq huk unancha hinata sayarinku. Chay iskay t’aqakunaqa paykuna kanku Apocalipsis chunka pusaqniyuq kapitulumpi iskay simikunapa willakuyninkunata willaqkuna. Chaymanta willakusqa willakuyqa Santo Espíritu pampachikuyninwan kuska hamun, imaynachus Pentecostés pa historiampipas, hinallataq Chawpi Tuta Qapariypa historiampipas, Adventismo qallariyninpi rikuchisqa karqan chay hina.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Kimsa kaq willakuq angelpa willakuyninpi hukllachasqa angelqa, kay pachapa llapan kayninta kikinpa hatun k’anchayninwan k’anchachinanmi. Kaypiqa willakuykuchkanmi huk llapa pacha mast’arikusqa llamk’ayta, mana hayk’aqpas rikusqa atiyniyuqta. 1840–44 watakunapi hamuq kay kuyuyqa Diospa atiyninpa sumaq rikuchikuynin karqan; ñawpaq angelpa willakuyninqa apachisqa karqan kay pachapi llapan misionero estaciunkunaman, hinaspataq wakin llaqtakunapi karqan aswan hatun religioso interes, mana mayqen suyupipas rikusqa kasqan hina chunka suqta pachak watayuq Reforma pacha qhepaman; ichaqa kaykunataqa aswan atipananmi kimsa kaq angelpa qhipa amonestakuynin urapi hatun atiyniyuq kuyuy.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Llamk’anaqa Pentecostés p’unchaypi kasqanman rikch’akusqa kanqa. Imaynachus “ñawpaq para” qosqa karqa, Santo Espíritupa taqaykusqanwan evangelio qallariyninpi, ancha chanin muru wiñariyninpaq chayhina “qhipa para”pas tukukuyninpi qosqa kanqa cosechapa puquyninpaq. “Chaymantam yachasun, sapa kuti Señor-ta reqsispa qatipasunchik chayqa: lloqsimusqanqa tutamanta qhantariq hina wakichisqanmi; paymi hamunqa ñuqanchikman para hina, allpaman qhipa para hinataq ñawpaq para hina.” Oseas 6:3. “Sionpa wawankuna, kusikuychik ari, Señor Diosniykichikpi kusirikuychik; payqa qosurqankichikmi ñawpaq parata tupusqa hinallata, hinaspan uraykachimunqapuni qankunapaq parata, ñawpaq paratawan qhipa paratawan.” Joel 2:23. “Qhipa p’unchaykunapin, nispa Dios, Espírituymanta taqaykusaq llapa aychaman.” “Hinaspan pasakunqa, pipas Señorpa sutinta waqyakuqqa salvakusqa kanqa.” Hechos 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Evangeliopa hatun llamkayninqa manam Diospa atiyninpa astawan pisiy aswan qhawarikuyniyuq kasqanwan tukunanpaqchu, imaynachus qallariyninpi riqsichisqa karqa chaymanta. Profecíakuna, ñawpaq tamyapa jich’aykusqanwan evangelio qallariyninpi hunt’asqa karqanku, kaqmantaq qhepa tamyapi hunt’akunqaku tukukuyninpi. Kaypin kachkan ‘samaykuna kutichisqa’ nisqakuna, apóstol Pedro ñawpaqman qhawarispa nisqanman hina: ‘Arrepentikuychik, chayrayku, kutirikuychikpas, huchaykichik pichasqa kananpaq, Señorpa qayllanmanta samaykuna kutichisqa hamunan kama; paytaq Jesusta kachamunqa.’ Hechos 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Soqta sellokuna tapuyta hatarichin, chaymi Apocalipsis qanchis kaq kapituluypi Elíaswan Moiséswan sut’ichasqa ishkay huñukuykunata qallarichin; chaymanta qanchis kaq sellota kicharinku, hinaspan chay ishkay huñukuykunaman Espíritu Santopa jich’aykusqanta willakun. Kay sut’ichaypi yuyarinaqa, kuskan hora p’unchaw tukuyllata upallay kasqanmi kachkan. Qanchis kaq sellota kicharisqawan sut’ichasqa qhipa parajina jich’aykuyqa chay upallay pacha huk p’unchawta hap’ikun.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Hinaspan ña qanchis kaq sellota kicharirqanña, hanaq pachapi ch’in kay karqan kasqa media horata hina. Hinaspan rikurqani qanchis angelkunata Diospa ñawpaqninpi sayashaqta; paykunamanmi qanchis trompetakuna qusqasqa karqan. Hinaspan huk angel aswan hamuspa altarpa qayllanpi sayarqan, qori inciensarioyoq; paymanmi achka inciensota qusqasqa karqan, llapa santoskunapa mañakusqankunawan kuskata haywarinanpaq, trono ñawpaqpi kaq qori altar hawanpi. Hinaspan inciensopa qosñin, santoskunapa mañakusqankunawan hamuq, angelpa makinmanta Diospa ñawpaqninman wicharirqan. Hinaspan angelqa inciensariota hap’irqan, altarpa ninwan hunt’achispa, kay pachaman wikch’urqan: hinaspan uyarikurqan kunanchaqkuna, illap’akuna, lliphiyllakuna, hinallataq huk allpa kuyuy hatun. Apocalipsis 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Imaña qayna qillqasqa qhawasqanchik hina, The Great Controversy nisqapi qhipa para qallarin churasqa kachkan, atiyyuq angel uraykamuspa kay pachata kikinpa k’anchayninwan qhantichiqtin. Qhipa para qallarikurqan “New York llaqtapa hatun wasi-hatun ruwasqakuna urmachisqa kasqanku” September 11, 2001 p’unchaypi.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kunanqa hamunichu simi ñawpaqta willasqayta New York llaqtata hatun yaku phawaywan pichasqa kananpaq? Kaytaqa mana hayk’aqpas nirqanichu. Nirqanimi, chaypi hatun wasikuna wicharichisqa rikuspay, piso qhipan piso, ‘Ancha manchay rikch’aykuna ruwakunqa Señor allpata sinchi manchaywan kuyuchinan p’unchaypi! Chayraqmi Apocalipsis 18:1–3 nisqap siminkuna hunt’akunqa’ nispa. Apocalipsis pusaq chunka ñiqin kapitulon tukuyntinmi kay allpaman shamusaqmanta huk waqyay, huk amonestación. Ichaqa mana ima k’anchayniyoqchu sapallan New Yorkmanta imapas hamusaqmanta; aswanqa yachanimi huk p’unchay chaypi kaq hatun wasikuna Diospa atiynin tikrayninwan, kutichisqanwan urmachisqa kanankuta. Qowasqa k’anchaymanta yachanimi tukukuyniyoq kay pachapi kasqanta. Señorpa huk simillanwan, atiyniyoq kallpanpa huk llamk’ayllanwan, kay hatun ruwasqakuna urmanqaku. Ruwakunanmi mana yuyay atisqanchikman hina manchaykuna.” Review and Herald, 5 julio 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
2001 watapi setyembre killapi chunka huk ñiqin p’unchaypi qhipa para qallariyta parachkarqa, chay paramanta jich’akuyninpas Elíaswan Moiséswan sut’inchasqa runakunamanmi urmaykun, hinallataq huk ch’inyay pacha-taq hap’in. Moisespaq Elíaspaq chay ch’inyay pachaqa Apocalipsis qillqapa chunka huk ñiqin kapítulopinpas sut’inchasqa kachkan, maypichus Moiséswan Elíaswan, chay iskay profetakuna kay pachata ñak’arichiqkuna, callekunapi “wañuchisqa” karqanku. Ichaqa kimsa p’unchay huk kuskanta qhipamanqa Horeb urqu mach’aymanta lloqsispanku hanaq pachaman wicharisqanku. Qhipa paraq historiapin chay iskay kachaqkunawan sut’inchasqa willakuymi wañuchisqa kachkan hinaspa calleman wikch’usqa, ichaqa manaraq pampasqa kachkanchu kawsarimusqankama. Kayqa Judá ayllumanta León nisqaqa kunan kichasqan hatun chiqaqkunaq hukninmi.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Qhipa kimsa sellokunaqa reqsichin Diospa llaqtanpa qhipa kuyuriyninta, Elíaswan Moiséswan nisqakunapi rikuchisqa hina. Chay kuyuriymi wañun, hinaspataq kawsarimun. Kuyuriymi, imaraykuchus Adventismoqa qallarisqa huk kuyuriywan, chaymi hinalla purirqan 1863 watakama, chay pachapiqa William Millerpa reqsiyta Dios pusasqan ñawpaq cheqaq yachachiyta saqerqanku. 1863 watapiqa chay kuyuriy tukukapun, imaraykuchus 1863 watapi kamachiq simikunawan iglesiata tukurqanku. Alfa Omegaqa sinchita ninqa: Sichus payqa puchuq llaqtanta qallarin huk kuyuriy hina, chay hinallataq tukuchinqa huk kuyuriy hina.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Kunanmi tukurqañam qanchis iglesiakunapa qanchis sellokunapa qhawayninta. Qhipa kimsa sellokunapi iskay kastata qhispichisqakunam rikuchikun, Moiséswan Elíaswan sutichasqa. Chay sellokuna llapallanmi Apocalipsis chunka pusaqniyoqpi atiyniyoq angelmanta testificanku. Pay uraykamuptin 11 de septiembre de 2001 p’unchaypi, iskay kasta qhispichisqakuna huk ch’uyaanchay ruwanakuyman yaykurqanku; chayqa wakichisqam karqan kay kuyuy ukhupi iskay kasta yupaychaqkunata qhawarichinapaq, t’aqanakunapaqpas, Adventismopa tukukuyninpi, imaynachus Adventismopa qallariyninpi kaq kuyuywan ñawpaqchasqa karqan hina. Danielmi chay huk kastata reqsichin; payqa mana allinkunam sutichan, paykunataq yachay yapakuyninta manam entiendenqachu, ichaqa yuyaysapakunam entiendenku. Mateoqa willawanchik, kicharisqa yachaypa entiendenqanta mana chariqkunam huk virgenqa upa kasqanta reqsichin. Yuyaysapa virgenkuna chawpi tuta krisispi rikuchinku chay yachay yapakuyninta entiendesqankuta, hinaspa chayta charisqankuta. Yuyaysapakuna hinallataq upakuna Philadelphia iglesiapi utaq Laodicea iglesiapi rikuchisqakunam. Laodiceapi mana allin, upa virgenkunaqa Señorpa siminmanta wisq’uchisqa kanankupaqmi, yuyaysapakunañataq Diospa sutin, utaq paypa karakternta urkunankupi chaskinku. Sichus suqta kaq iglesia, Philadelphia, yuyaysapakuna rikuchin, imaynataq qanchis kaq iglesia, Laodicea, mana allinkunata rikuchinman? Sichus chayna kaptin, secuenciaqa mana allin ordenpichu kashan, ¿manachu? Kutichiyqa, sut’inchasqa hina, Alfaqwan Omegawanmi allinyachisqa kachkan.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Ñawpaq qallariyninpi Diospa ñawpaq sutichasqa llaqtan, ñawpa Israelpi, Moisesqa Cristota rikuchirqan chay sutichasqa llaqtapa tukukuyninpi.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Moisésqa cheqaqtapunin taytakunaman nirqan: “Señor Diosniykichismi qankunapaq wawqeykichiskunamanta noqaman rikch’aq huk profetata hatarichinqa; payta uyariychis llapa imapipas imatachus qankunaman nisunki chaypi. Hinaspan pasasqa kanqa: pichus chay profetata mana uyariq kaqqa, chay runaqa llaqtamantan chinkachisqa kanqa.” Hechos 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Diospa sutichasqa ñawpaq llaqtanpa tukukuyninpi, Juan Bautistaqa Elías kachaqmi karqa, Cristopa ñawpaq hamuyninpaq ñanta wakichiq. Chaymanta Jesusqa cruzpi ofrendanta ruwarqa, chay qhepaman hanaq pacha santuarionpa santo cheqanpi Hatun Sacerdote hina llamkayninta qallarinanpaq. Diospa sutichasqa iskay ñiqin llaqtanpa qallariyninpi, kunan pacha Israel nisqapi, William Millerqa Elías kachaqmi karqa, Cristopa Iskay Hamuyninpaq ñanta wakichiq. Hinaqtinmi Jesusqa usqhaylla Ancha Santo Cheqaman hamuspa taripayninta qallarirqa. Diospa sutichasqa iskay ñiqin llaqtanpa tukukuyninpi, qhipa Elías kachaqmi ñanta wakichirqa, Cristo kawsakqkunapa taripay kamachiyta qallarinanpaq, Hanaq Pacha Hatun Sacerdote hina llamkayninpa tukukuyninpaq, hinallataq Iskay Hamuyninpaq.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Millerqa rikch’an manam willakuqllatachu unancharin, aswanpas paywan kuska kasqa kuyuytapas unancharin.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Manchakuyninwan, William Millerqa runakunaman qallarirqan Diospa qhapaq suyupaq pakasqa imakunata kicharispa yachachiyta, uyariqkunata pusaspa profecíakunanta pacha Cristoq iskay kutin hamuyninkama. Sapa kallpachakuyninwanmi aswan kallpata chaskirqan. Imaynan Juan Bautistaqa Jesuspa ñawpaq hamuyninta willakuq karqan hinaspa Ñoqpa hamuyninpaq ñanta waqichirqan, chhaynallataqmi William Millerpas paywan kuska huñukuqkunapas Diospa Churinpa iskay hamuyninta willakurqanku….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Waranqa runakunaqa pusasqa karqanku William Millerpa willakusqan cheqaqta chaskinankupaq, hinaspa Diospa sirviqninkunata hatarichisqa karqa Elíaspa espiritunpi hinaspa atiyninpi chay willakuyta willakunankupaq.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Ñawpa Israel ñawpaq qallariypi, Diosqa Moisesta waqyarkan, paymi Egiptopi tawa chunka watakuna q’añuchisqa yachachikuyta chaskirqan; chaymi huk tawa chunka wata chunniq pampapi kawsayta munarqan, Egiptoq kallpachayninta paypa kawsayninmanta hurqunapaq. Paqarisqanmantapacha tawa chunka watamanta qhipaman, Diospa llaqtantata Egiptomanta pusamunanpaq akllasqa kasqanta entiendespa, Moisésqa runapa kallpanwan Egipto runata wañuchirqan. Hinaspapas tawa chunka wata qhipaman, ruphaq sach’a kasqanpi, Diospa waqyasqanman contran sayarqan. Waqyasqata tukukuypi chaskisqanmanta qhipa, wañuyman mancharichisqa kanan kama churinta señalachinapaq kamachikuyta mana kasukurqanchu. Aqsasqa Suyupa tinkuna patapiqa, huk kutita contran sayaspa Rumikta iskay kuti maqaykurqan. Ñawpa Israelpa qallariyninpi, Moisésqa Laodicea runapa kasqanman rikch’akuq characterniyuqmi karqan. Chayhinata ruwaspapas, hatun hinaspa ch’uya waqyasqanta hunt’arqan, ñawpa Israelpa tukukuyninpi Cristopa rikch’aynin kasqanta yupaychaspa. Cristoqa, sasachakuq judío runakunawan, utaq judío kasqankuta nispa mana judío kaqkunawan, maqanakuspa, Filadelfia runapa characterninta rikuchirqan. Ñawpa Israelpa qallariyninpi, Moisésqa qori, ñawipa hampi, hinaspa yuraq p’achayuq kananpaq munasqa Laodicea runata rikuchirqan. Tukukuypiqa, Cristoqa Filadelfia runam.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Adventismo qallariyninpi, William Miller, Sardispi pisi runakuna mana p’achankuta qhellichasqankuwan rikuchisqa kaspa, huk Filadelfiayoqta rikuchirqan, chay hina paywan kuska kuyuy pas. Adventismo tukukuyninpi, 1989 watapi pacha tukukuqta reqsirqan chay kuyuyqa, Moisés hina hinallataq Laodiceayoq karqan. Millerpa kuyusqanqa Future for America nisqa kuyuyta unanchan, kay profetiku amuywan: ñawpaq kuyuyqa Filadelfiayoqkunawan hunt’asqa karqan Filadelfia pacha tiempopi, qhipa kuyuytaq Laodiceayoqkunawan hunt’asqa kan Laodicea pacha tiempopi.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Ñuqaqa 1989 watamantapacha kay kuyuypa willakuyninmanta aswan achka profétic historiata qhawayuq testigom kani, Future for Americapa historianninta rikch’akuq runakunamanta mayqenpas mana ñuqamanta aswanqa kanchu; hinaspan sut’inchani, ñuqaqa kikiywanmi 1989 watamanta qallarispalla chay historiata purirqani huk certificasqa Laodiceo Adventista hina. Chay ñanpiqa achka almaskunam kanku ñuqap testigoyta sayachinqaku. Hinallataq cheqaqtapuni testificayta atini: Adventismopa tukuyninpi kay kuyuywan kuska kaqkunapas certificasqa Laodiceo Adventistakuna kasqankuta. Ñawpaq sutichasqa runakunaqa huk Laodiceomanta qallarinku, paymi Philadelphiano tukupun, hinaspan Philadelphianowan tukunku. Iskay kaq sutichasqa runakunaqa huk Philadelphianomanta qallarinku, hinaspan huk Laodiceowan tukunku, paytaqmi waqyachisqa kachkan Philadelphiano kananpaq. Kayqa Alpha y Omegaq firmanninqa.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Miserable, wakcha, llaquiy espiritual ñawsa kayninpi umalliqpa hinallataq paywan kuska hukllakusqakunapapas, Diosqa sapaqmi pusarqa hinaspa kamachirqa profétic señalkunata, 1989 watamanta kunankama pasaqkunata. Espiritual llatan kayninpi hinaspa wakcha kayninpi umalliqpa hinallataq paywan kuska hukllakusqakunapapas, Diosqa sapaqmi pusasharqa cheqaq kaykunapa kichasqa kayninta, paypa yuyayninman hina kicharinanpaq rikch’akusqankunata. Paypa khuyapayakuyninpi, mayqinchus manam hayk’aqpas t’aqasqachu paypa “cheqaq kaynin”manta, mayqin pichqachay ruwanakuyta wakichirqa, chaymi Laodiceamanta runaqa wañunanpaq, chaymanta qhipaman Philadelphiamanta hina kawsarimunanpaq. Chay wañuywan kawsarimuyninqa rikuchisqa karqa Daniel hinaspa Apocalipsis librokunapa qillqaqninkunawan, iskayninkupas simbólicamente wañuchisqa hinaspa kawsarichisqa kasqankurayku. Juanqa kawsarichisqa karqa phutiyachiq aceite timpusqaman wikch’uykusqa wañuymanta; Danieltaq yarqhay leonkuna mach’aymanta. Chayrayku, iskay librokuna, mayqinkuna huk libro kasqankurayku, wañuy hinaspa kawsarimuypa símbolonta aswan sinchita ñawpaqman churanku, kunan kichakushan ñawpaq mensajeq huknin kasqan hina.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Imayna qhipa p’unchaykunapi tapukuy taripaypa kuyuriynin, (Millerita kuyuriywan rikch’achisqa karqan chay), pacha tukukuyman asuykaptin, Dios yuyaychasqa karqan kamachiqninta, hinaspa kuyuriytapas wañuchisqa kananpaq, chaymanta qhepaman kawsarichisqa kananpaq. Qanchis iglesiakunapa contexto-pi, Laodicea wañuchisqa karqan 18 julio 2020 p’unchaypi, hinaspa qayllamusaq Domingo ley manaraq chayamuchkaptin Filadelfia hina kawsarimunan karqan. Chay kawsarichisqa kuyuriyqa qanchis iglesiakunamanta kanman karqan, ichaqa pusajñiqinmi kanman karqan. Chay kuyuriyqa pusajñiqinmi kanman karqan, chayri qanchismantam.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Kay willakuy pakasqaqa Apocalipsis libropi achka testigokunawan sayachisqa kachkan, ichaqa kaykama manaraq reqsisqa. Kay pacha p'unchaykunapi kunan yaykushanchik uywaqaq rikch'ayninpa pruebanman, maymantam Hermana White willawanchik chayqa domingo kamachiy ñawpaqman hamuq pruebachá kasqanta. Domingo kamachiypiqa Diospa sellonmi chay historiapi Filadelfiapi runakunaman churakun. Ichaqa paykunaqa pasananku tiyan uywaqaq rikch'ayninpa chay pruebatam, gracia p'unchay tukukuy manaraq chayamuptin.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Señormi sut’ita rikuchiwashan uywakunapa millay kaqninta rikch’achisqa imahinam ruwasqa kanqa manaraq probación tukukuchkaptin; chaymi Diospa llaqtanpaq hatun prueban kananpaq, mayqenwan wiñay kawsayninpa tukukuyninmanta qhawarisqa kanqa. Qanpa sayaynikiqa hina mana allin tinkuchisqakunawan may chhullchusqa kasqanrayku, pisillan engañasqa kanqaku.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Apocalipsis 13pi kay yachachiq rimay sut’inchasqa qhawachikun; [Apocalipsis 13:11–17, citasqa].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Kaymiqa Diospa llaqtanpaqmi pruebasqa kanqa manaraq sellasqa kashaqtinku. Llapa runakuna Diosman cheqaq kasqankuta rikuchirqakuq, kamachikuyninta kasukuspa hinaspa llulla sábadota mana chaskispaqa, Señor Dios Jehovápa unanchan uranpi churakusqaqa kankanku, hinaspa kawsak Diospa sellonta chaskinqaku. Hanaqpachamanta paqarisqa cheqaqta saqeykukuqkuna, hinaspa domingopa sábadonta chaskiqkunaqa, bestiapa markanta chaskinqaku” Manuscript Releases, volumen 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Kay pacha historiapi, ñawpaqta Republicanism nisqawan Protestantism nisqawan reqsichisqa iskay waqrawanqaña democracia nisqaman hinaspa apostata Protestantism nisqaman tikrasqaña kanku. Chay iskay waqra hunt’asqata huñunakuspaqa, huk kallpaman, huk waqramanmi tukunku. Chaylla pacha pachapim, Diosqa Protestantism-pa cheqaq waqranta reqsichinqa hinaspa oqarichinqa uywakuna-muyu hinallataq kasqanta willakuypaq. Chay iskay waqraqa hukninwan hukninwan kuskan purinku, Estados Unidos sutiyuq llaqtakuna Biblia-pi profeciapa suqta qhapaq suyunta manaña kasqankama.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Apocalipsis chunka qanchisniyuq sut’inchan: dragónpa (Naciones Unidas), bestiapa (papaq atiynin) hinaspa llulla profetapa (Estados Unidos) kimsa-hukllachasqa huñuymi chay atiy kasqanta, pusqayuq umakunamanta paqariq pusaqniyuq umata. Chay qanchis umakunaqa Bibliapi sut’ichasqa profecíapa qhapaq suyuyninkunam, Babiloniamanta qallarispa, chaymantataq Medo-Persia, Grecia hinaspa qhipaman pagano Roma. Chaymanta pichqañiqin qhapaq suyuqa papal Roma, paymi profético simiyman hina wañuchiq k’iriwan chaskirqan 1798 watapi. Chay historiapa p’unchayninpi Bibliapi sut’ichasqa profecíapa soqtayuq qhapaq suyu, Estados Unidos, tiyanaq pataman wicharirqan, utqayllam hamuq domingo kamachikuywan urmachisqa kanan kama.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Naciones Unidas nisqa tantiyqa chaymantaqa kallpawanmi qechusqa kanqa, mayqen kallpachus llapan kay pachata waqaychachin bestiaman rikch’akuqta sayarichinankupaq. Chay pachapiqa soqta kaq qhapaq suyuqa wañuywan hina nanayniyuq ch’akiyta chaskirqanña, ichaqa Estados Unidosqa chaymantaqa llapan kay pachata kallpachinqa Naciones Unidas nisqapi pusayninta chaskinankupaq, hinaspa mañanqa papadoq allin kawsaymanta kamachiq atiynintapas chaskinankupaq, kimsa kutin huñusqa tinkuyta kamachinampaq.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Kay pachapi tiyakuqkunata pantachin, chay milagrukunawan, uywakuna hina kaqpa ñawpaqninpi ruwanapaq atiyoq kasqanrayku; kay pachapi tiyakuqkunata nispanmi, espadawan churasqa k’iriyoq karpaspas kawsariq uywakuna hina kaqpaq huk rikch’ayta ruwanankupaq. Payqa atiyoq karqanmi uywakuna hina kaqpa rikch’ayninman kawsayta qonampaq, chay rikch’ay rimananpaq, hinallataq uywakuna hina kaqpa rikch’ayninta mana yupaychaqkunaqa wañuchisqa kanankupaq. Apocalipsis 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
“Uywaq animalpa rikchaynin” nisqapa sapan sut’inchayninqa Diospa qhelqasqanpi kayllanmi: iglesiawan (papal atiyniyuqwan) estadowan (Naciones Unidaswan, maypichus Estados Unidos wak nisk’a isqon reykunata kamachin) huñusqanta rikuchin. Jezabelqa papal atiyniyuqmi; Acabqa Estados Unidosmi, chunka norte ayllukunapa reynin kasqanrayku.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Estados Unidos suyupayqa domingo ley churasqapi urmaptin, Tiro (papadokuna kamachiy) mayqinchus 1798 watamanta pacha qunqakusqa karqan, “yuyarisqa” kan, chaymantataq payqa qallarimun llullachiq takinkunata. Ellen Whitepa qelqasqankunapi “naciónpa tukukuynin” nisqawan rikuchisqa qullqi urmayrayku, Estados Unidos suyutaq kamachisqa kan llapa kay pachata huñunaypaq chay Biblia nisqan atiyninta chimpapunaypaq, mayqinchus sapa runapa makinta huñun paypa contranpi. Chay atiyninqa Islammi, imaynachus Islampa ñawpaq taytan Ismaelwan rikuchisqa kashan hina.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Señorpa angelninmi payta nirqan: Qhawariy, wiksayuqmi kanki, huk qhari wawayuqmi kanki, sutintataq Ismael nispa churanki; Señorqa llaquyniykita uyarisqanrayku. Payqa sallqa runa hina kanqa; makinqa llapa runakunapa contranpi kanqa, llapa runakunapa makintataq paypa contranpi; llapa wawqinkunapa qayllanpitaq tiyakonqa. Génesis 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Estados Unidosqa hukninqa hukninku ch’usaq iskay chunka qanchisniyuq reykunawan huñunakuyta ruwan, chaypi ñawpaq kamachiq kayta hap’ispa. Chaytaqa aslla p’unchawkunaqllapaqmi ruwan, hinaspan qhepaman kallpachakuywan mañanqa papal atiynin tukuy chaykunap uman kananpaq, imaynachus Jezabelqa Acabta kamachirqan hina.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Chaymi hinaqa, dragón, bestia, hinaspa llulla willakuqpa kimsa-kutin huñuynin kuskata Armagedónman purinku. Pusaq yupayqa kawsarimuyta rikuchin, hinaspa profecíawan sut’inchasqa, wañuy-man rikch’aq chukri chaskiq suyukunaq qhapaq kayninqa phisqa kaq suyumi karqa, papal atiyniyuq kay. Papado kawsarichisqa kaptinqa, paykunaqa pusaq kaq suyuman tukunku, hinaspa chay kimsa-kutin huñuymanta kamachiyta qusqanku; chay pusaq kaq suyuqa qanchis suyukunamanta huk umallañam, wañuy-man rikch’aq chukri chaskiq kasqanpaq reqsisqa, ichaqa Diospa saminchasqanqa chay wañuy-man rikch’aq chukri hampisqa kasqantapas sut’inchan.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Qhipa krizisman qayllakuspaqa, ancha kawsayniyuqmi Señorpa instrumentonkuna ukhupi armonía hinallataq huk sonqolla kay kanan. Kay pachaqa unt’asqañam kashan wayra parawan, guerranwan, ch’iqninakuyninwanpas. Ichaqa huk umallapa uranpi—papal atiyninpa uranpi—runakuna huñunakusqanku Diosta sayanankupaq, Paypa testigonkuna personankupi. Kay huñunakuyqa hatun apostatawanmi t’aqyasqa kashan. Payqa maskhaptin agente ninkunata huñuyta cheqaq kaywan maqanakunankupaq, chay hinaqa llamk’anqa cheqaq kaypa yanapaqninkunata rakiyta, ch’iqt’ayta ima. Envidia, mana allin yuyaykuna hukmanta hukman, mana allin rimaypas, paymanta kallpachasqañam discordiawan dissensionta paqarichinankupaq.” Testimonies, volumen 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Pichqa kaq qhapaq suyupas, suqta kaq qhapaq suyupas, qanchis kaq qhapaq suyupas chay pacha llapankupas sapankama qhapaq suyun-kunataña chinkachisqaña kashanku; chayrayku sapaqnin qhapaq suyun-kunapas llapankupas huk qhapaq suyu hina kuska kawsarichisqa kanku, kimsa rakiyuqmanta ruwasqa, hinallataq Diospa kayninpa kimsa-rakiyoq kasqanta llullaqta qatipakuspa.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Soqta qhapaqsuyu, iskay oveja-hina waqrawan qallarispa huk waqra tukuspa dragón-hina rimajman tukukuq, papal atiyniyuqpa profétiko kayninta japin, imaraykuchus manchay animalpa rikchayninta ruwan. Chay animalmi, papal atiyniyuq, aswan ñawpaqta rikuchisqa kachkan kawsarimusqa pusaj kaq qhapaqsuyu hina, qanchis kaqmanta kaq. Ichaqa, mana chaylla papal atiyniyuqchu profétiko watuchakuyninta aswan chiqapta hunt’an, “pusaj kaq qanchis kaqmanta kaq” nisqapa; Estados Unidosqa papaciyapa rikchayninta ruwan, chayraykutaq profétikamente papal atiyniyuqpa kikin kayninkunata paqarichin.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Estados Unidosqa qallarirqan 1798 watapi, Isaías iskay chunka kimsayuqman hina, Tiro—papal atiyniyuq kay—soqtaq ñiqin qhapaq suyupa tukuyninkama qunqaypi kananpaq. 1798 watam Milleritakunapaq pacha tukukuypi karqan, Adventismo qallariyninpi. 1844 watapa pawqar killakama chay Millerita Adventismoqa Protestantismpa manto-ninta chaskirqan, chaymi parallelopi purin Republicanismopa waqrantaqwan, mayqinchus Estados Unidospa gobiernoninta rikuchin. Iskay waqrakunaqa kaqllataq uywapi kanku; chayraykum historiapi kuskata purinku. Adventismopa qallariyninpas tukukuyninpas Republican waqrawan parallelopin purin. 1798 watamanta, Protestantekuna ñawpaq angelpa mensajeninta mana chaskispankukama, chay historiapi pacha karqan maypichus Dios chay Protestante waqrata sayarichirqan. Chaytaqa huk pruebay chiqninwan ruwarqan, imaynatachus Republican waqrawanpas ruwarqan hinata. Achka rimaymi kan chay parallelopi waqrakunamanta, ichaqa kunanqa mana.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Uraq republikanu waqraqaqa wañusqa protestantismowanmi huçhapi urman, mana cheqaq protestante waqrawanqa; cheqaq waqraqa Corderopaq kasarakusqan warmim, payqa virgenmi. Tukukuypaq pacha 1989 watamantapacha qanchis presidentekunam karqan. Chay presidentekunamanta soqta kaqmi wañuchiq chukriyta chaskirqan, chay kikin watapi adventismop tukukuyninpi kaq kuyuyqa hinallataq wañuchiq chukriyta chaskirqan. Pusaq kaq presidente, 1989 watapi tukukuypaq pacha qallarimusqanmantapacha, chay wañuchiq chukriyta chaskispa hampisqa kaqmi kanqa. Payqa qanchis kaqkunamanta kaq presidente kananmi. Chayllapi, 2020 watapi soqta kaq presidente wañuchiq chukriynta chaskiptin, kunan protestante manto apaq waqrapas wañuchisqam karqan. Imayna catolicismop uywanwan kasqanmanta, imayna apostata protestantismop uywapa rikchayninwan kasqanmanta, chay hinallataqmi cheqaq protestantismop waqranwanpas. Protestantismop waqranqa soqta kaq iglesiatan hina rikuchisqam, pusaq kaqman tukuspa, ichaqa qanchismantam kachkan.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Kaykunata pruebaykita, yuyariy: prueba wichq’ay tukunaypaq manaraq wichq’akunankama kichasqa qillqasqa willakuyqa mana iskayrayakuqta qallariy tukuyta rikuchisqan ukhupi qhawachisqa kanqa. Chay willakuyqa “historicism” nisqa ñanwan qhawachisqa kanqa; chay ñanqa Bibliamanta historiata pacha historiwan tupachispa pacha tukukuyninta reqsinapaq llamk’an. Chay willakuyqa hallp’amanta wiñarin.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Cheqaqa kay pacha allpamanta wiñamunqa; hinaspa chanin kayqa hanaq pachamanta qhawarimunqa. Arí, Señorqa allin kaqta qonqa; hinaspa suyunchikpas poqoyninta qorqunqa. Chanin kayqa paypa ñawpaqninman rinqa; hinaspa ñanman churawasunqa paypa puriyninpa rastrokunapi. Salmos 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Manam hukllachu chay pasajepi kay allpaqa “suyuta” nispa riqsichisqa kasqanmanta. Salmospi pasajepiqa mana “suyullata”chu “Apocalipsis chunka kimsayuq” nisqapi kaq “allpa” animalwan kikinchayta riqsichin, aswanpas qhawachinmi “cheqaq kayqa” allpamanta “phutirin” nisqanta.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“¿Ima musuq pachapi nacionmi 1798 watapi atiyniyuqman wichariq, kallpayuq kayta, hatun kayta suyaspa, hinaspa pachantin pacha runakunapa rikchayninta aysaq karqa? Kay símbolopa churananqa mana ima tapuytapas saqenchu. Huk nacionlla, hukllataqmi, kay profecíapa willakusqankunawan tupaykun; mana iskayrayaypaqmi Estados Unidos de América nisqaman señalan. Yapamanta yapamanmi, yuyayqa, casi qelqaq sagradomoq chiqan siminkunapas, mana yachaspa oradorpas historiadorpas kay nacionpa sayariyninta, wiñariyninta willakuspanku llamk’achisqaku. Uywaqa rikurisqa karqa ‘allpamanta wichariq’ hina; hinaspa, t’ikraqkuna nisqankuman hina, kaypi ‘wichariq’ nispa t’ikrasqa simiqa chiqanpi nin ‘huk mallki hina wiñay utaq phutuy.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Estados Unidosqa kay pachapi animalmi “wiñarispa lluqsimun”. Chayrayku, kay qillqasqakunapi nisqakunata pruebanaykipaq, inspiracionqa reqsichin willakuq yachachiyqa qallariywan tukukuynin rikuchisqa kanan, historiamanta huk historia pataman churaska contexto ukupi kanan, hinaspa Estados Unidosmanta huk simimanta hamunan. Cheqaqmi, Estados Unidos ukhupi llulla simikuna kan; ichaqa Diospa Siminpa nisqanman hinataq paqariyninpi, mayqan willakuqpas utaq ministeriopas Estados Unidosmanta hawapi tarikuspa utaq chaymanta mana paqarispaqa, llulla k’anchaymi. Adventismoqa Estados Unidosllapim qallarin, huk qariq siminwan hinaspa Estados Unidospi sayarichisqa huk kuyuywan. Jesusqa imapas tukukuyninta rikuchin, qallariyninwan.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Pipas rinriyuq, uyariychun imatachus Espíritu iglesiakunaman nin.