We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Kunanqañaqa manaña allin uywana rikch’ayninpa pruebayuq pacha ukupi kashanchikña, hinaspa Adventismoq historiapi ñawpaq proféticak sasachakuyqa kunanqa yapamanta kutimusqa kashan. 2023 watapi julio killapi, Miguel arcángel uraykamurqa Ezequielpa wañusqa ch’aki tullunkunata rikch’arichinampaq, paykunaqa Sodomapa hinaspa Egiptopa sutiyuq hatun llaqtapa callepi wañusqa siriykacharqanku. Chaypi, Apocalipsispa chunka hukniyuq kapitulumpi, wañuypa puñuyninkumanta orqosqa kanku Espíritupa qusqanwan. Ezequielpa kimsa chunka qanchisniyuq kapitulumantaqa, tawa wayrakunapa willakuynin sut’inchasqa kashan chay willakuy hina, mayqinchus wañusqa ch’aki tullunkunata, tukuy Israelpa wasin nisqa reqsisqata, Señorpa ejercitonman tukuchin. Daniel profetaqa Juampa iskay wañusqa testigonkunaq rantinmi kashan, hinaspataq payqa wañusqa ch’aki tullunkunaq qochapi kaqkunatapas, hinaspa parábolapi yachaysapa sipaskunatapas rantinmi.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Millernikuna rikch’achisqa yachachikuyta hunt’aspa, paykuna reqsirqanku paykunapa experiencianinkuta chay rikch’achisqa yachachikuypi rikuchisqa kasqanta. Pachak tawa chunka tawa waranqa runakunapas reqsinankutaqmi kanqa suyasqa p’unchaykunapi kasqankuta. Daniel hina, isqon ñiqin capitulopi, paykuna reqsinankutaqmi kanqa Levitico iskay chunka suqta ñiqinpi qanchis kutikama nisqawan rikuchisqa hina awqankunapa hallp’aman ch’iqichisqa kasqankuta, hinallataq Nabucodonosorpa pakasqa uywakunapa lantinta unanchasqanta allinta entiendenankuta.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Kay sapaqsi siq’ikunapi Diospa Siminmanta huk profétiko pruebam rikuchisqa kachkan. Callepi wañusqa iskay testigokunaqa kawsarichisqa kasqankuman hina Espírituwan hunt’asqa kanku. Ezequielpa wañusqa tullunkunaqa huk profétiko mensajeta uyarinankupaqmi necesitakurqanku. Danielqa Moisespa hinaspa Jeremiaspa qelqasqankunata yachachkaspam, ch’iqnisqa kasqanman rikch’arichisqa karqa. Iskay kaq capítulopeqa Daniel hinaspa kimsa allin runakuna metafóricamente rikch’arichisqa karqanku, wañuy kamachiy uraman churakusqa kasqankuta yachanankupaq; chaymantataq pakasqa karqa, chaymanta kicharisqa profétiko k’anchayqa Danielta hinaspa kimsa masinkunata qespichirqan. Parábolapi vírgenkunaqa chawpi tutaq “qapariy”wanmi rikch’arichisqa kanku. Milleritakunaqa Cristo makinta chartapi figurakunamanta oqarisqanpi rikch’arichisqa karqanku. Llapan suqta testigokunapim huk profétiko mensajem wañusqakunata otaq puñuchkaqkunata rikch’arichin. Chayqa chaymantam huk pruebatapa paqarichin, maypichus iskay clasekuna prueba ruwanakuy tukukuyninpi rikuchikunku.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Kay sutinakuna patapi sayarispa, sut’inchasqa kachkanmi qhipa p’unchaykunapi pachak tawa chunka tawa waranqa runakuna rikch’arichisqa kaptinqa, chayqa Ezequielpa tawa wayrakunamanta willakuyninmi, hinaspa Levitico iskay chunka suqtayuqpi Moisespa qanchis kuti ch’iqichisqanmantam. Chayqa kawsarimuy willakuymi, chayta Michael arcángel apamun. Chayqa Nabucodonosorpa pakasqa musquyninmantam willakuy, uywakunapa rikch’ayninmanta.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Sipas chay sipaskunaqa pruebaman churakunku aceiteniyoq kasqankumanta, chay aceiteqa reqsichisqa kachkan “Diospa Espiritunpa mensajen” nispa. Milleritakunaqa rikch’arichisqa karqanku, Diospa profetiko Palabranpi paykuna kikin sut’inchasqa kasqankuta yachaspa, hinallataq ñawpaqta 1843 watata willakuspa nisqankuman pushaq kikin evidenciakuna 1844 watapa octubre killapa 22 p’unchawta cheqaqtapuni willakusqanta rikuspanku. Kay sutinchasqa chiqankunaman hina, takyachisqa kachkan qhepa p’unchaykunapi pachak tawa chunka tawa waranqa rikch’arichisqa kaptinku, paykunaqa rikch’arichisqa kanqaku huk profetiko pruebayuq mensajeman, mayqinchus ishkay laya yupaychaqkunata paqarichin.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Kay llapallanmi hinallataq hunt’asqa, tukuyninpi hunt’asqa kanan tarinku proféticata qhawarisqa pruebakuy p’unchaypi, animalpa rikch’ayninman hinaspa animalmanta rikch’ayninman rurasqawan sut’ichasqapi. Chay prueba tukukun, domingopa kamachikuyninpi vírgenkunaman probation wisq’akusqanpi. Chayrayku, animalpa rikch’aynin prueba ruranan—sapa kuti sut’ichasqa huk pruebat hina, mayqenkunachus kicharisqa willakuyta unanchasqankuta rikuchin—kay llapa profecía siq’ikunawan sut’ichasqa kachkan. Daniel chunka iskayniyuqpi, yachaqkuna, yachay yapakusqanta unanchaqkuna, kimsa patayuq pruebakuy rurananta purichinku, “ch’uya kasqa, yuraqchasqa, hinaspa suyaychasqa” nisqawan sut’ichasqa. Chay kimsa patakunaqa Espíritu Santomanta apamusqa convencimientopa patankunam kanku, huchamanta, chanin kaymanta, hinaspa taripakuymanta convencimientota rikuchispa. Chay kimsa patakunaqa patio, santo lugar, hinaspa Santo Lugarkunamanta aswan Santo Lugar kanku. Chay kimsa patakunaqa Apocalipsis chunka tawañiyuqpi kimsa angelkunapimapas sut’ichasqa kanku, chay hinallataq Danielpa hinaspa kimsa allin runakunapa experienciankupipas, huk ñiqinpi. Chaypiqa ñawpaqta mikhuymanta pruebat pasarqanku, chaymantataq qhawariymanta pruebat, hinaspa tukuypi kimsañiqin pruebat pasarqanku norte reypa qusqa—Nabucodonosorwan sut’ichasqa.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Kay tawa chusku wayna qhariqkunamantaqa, Diosmi qorqan yachayta, atiyta tukuy yachaykunapi, yuyaypiwan; hinaspa Danielqa tukuy rikuchiykunata, musquykunatapas entiendenanpaq yachayninta qarqan. Reypa nisqan p’unchaykuna tukukuptin, paykuna apamunanpaq nisqa kaptin, castradokunapa umalliqninmi paykunata Nebucodonosorpa ñawpaqman pusarqan. Hinaspa reyqa paykunawan rimarqan; tukuy paykunamantaqa mana pipas tariqchu karqan Daniel hina, Hananías hina, Misael hina, Azarías hinapas; chayraykutaq reypa ñawpaqninpi sayarqanku. Tukuy yachaywan, entiendenawan imakunatapas rey tapukuptin, chunka kuti aswan allinmi paykuna tarisqa karqanku llapa layqakuna, qhaway p’unchay yachaqkuna ima, tukuy suyuyninpi kaqkunamanta. Daniel 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Danielpaq kimsa allin runakunapaqpas kimsa pruebakunamanta qhipa kaqqa Nabucodonosorpa rurachisqan prueba karqan; chayrayku Danielwan kimsa allin runakuna imatam rikuchkanku chay qhipa profetiku pruebaqa Babiloniamanta kanan tiyan, imaraykuchus Nabucodonosorqa rey karqan; chaymi Isaias qanchis ñiqin kapitulumanta pusaq hinaspa isqun versículokunapi huk reyta, huk llaqtapa uma llaqtanta, hinaspa huk “uma” nisqata takyachin, chaykunaqa hukllamanta rimanakuy atisqa símbolokuna kanku. Chay “uma”qa qhipa p’unchaykunapi Kunan Pacha Babiloniapa umanta rikuchin. Chay “uma” qhipa p’unchaykunapiqa Apocalipsis chunka qanchis ñiqinpi kaq warmi qaran, paypa urqunpi qillqasqa kasqan: “PAKASQA KAY, HATUN BABILONIA, CHINKANAKUQ WARMIKUNAPA MAMAN, KAY PACHAPI MILLAY AKLLASQAKUNAPA MAMAN.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Pachak tawa chunka tawa waranqa runakunaq qhipa profétiko pruebanqa chay qhipa p’unchawkunapi kunan pacha Babiloniaq “uma” nisqanta allinta utaq mana allinta entiendenawanmi tinkisqa kachkan. Paykunaq qhipa pruebanqa hinallataq yachaynintapas hap’in: kunan pacha Babiloniawan Kunan Romaqa huknin hukninwan rantinakuq símbolokuna kasqanta, chayrayku kunan pacha Babiloniaq “uma” nisqanqa iskaynin siq’ipi kaq kikillan “uma”mi, imaraykuchus paykunaqa huknin hukninwan rantinakuq símbolokunam kanku.
“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.” Testimonies, volume 7, 182.
Kay pachaqa hinantin huntasqa kachkan wayra paraqwan, awqanakuywan, chhikanakuywanpas. Ichaqa huk umallapa uranpi—papal atiyninpa uranpi—runakuna huñunakuspa Diospa contranpi sayarinqaku, Paypa testigonkuna runapi rikurisqanpi. Testimonies, volumen 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Danielwan kimsa allin runakunañataq rikuchinku tukuypaq qhipa willakuy-simipa pruebata, imaraykuchus sapa kutiqa willakuy-simimanta prueba kashan, Romaq yuyayninmanta prueba kasqanta; imaraykuchus qhipa p’unchawkunapi umanqa papal atiyninmi, paymi Nebucadnezarwan rikuchisqa, Babiloniaq ñawpaq kaq uman, pay kikinmi Danielta hinaspa kimsa allin runakunata probarqan. Danielwan kimsa allin runakuna rikuchisqan ch’aqwayqa, Adventismopa cimienton historiapi ñawpaq ch’aqwaywanpas ñawpaqmanta rikuchisqañam, 1843 wataq chartninpi qhawachisqa hina, Señorpa makinqa pusasqan, mana tikrasqa kananpaq. 1843 wataq chartninpi qhawachisqa ch’aqwayqa sayarisqa karqan Antioco Epífanes utaq pagano Roma visionta sayarichiq atiyniyuq kasqanta reqsinapi, Danielpa chunka hukniyuq qapipa chunka tawañiyuq versículonpi.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Qhipa p’unchaykunapa historiapi pachak tawa chunka tawa waranqakunaqa proféticata unanchasqankumanta pruebaman churakusqaku. Proféticata unanchayqa sayachisqa kachkan imaymana profecía siq’ikuna rayku, chaykunaqa qhipa pruebata profética kasqanman hina sayachin. Chay pruebaqa ñawpaqman puriqmi kanqa, tukukuyninman chayaspataq iskay rikchaq yupaychaqkunaq rikurimuyninwanmi tukukunqa.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Danielpa chunka iskayniyuq kapitulanpi rikuchisqa hina, musyachikuy qallarin musuq profetik k’anchay kichasqa kaptin; hinaspataq ñawpaq pruebaqa kaymi: willakuyta mikhuynichu, icha manachu chaskin. Chay pruebatam Daniel “pichasqa” nispa rikuchin; qatiq pruebañataq Daniel “yuraqyachisqa” nisqa; hinallataq ruwanakuyqa tukukapun kinsa kaq, qhipa, “pruebasqa” nisqapi. Kinsa kaq hinaspa qhipa pruebaqa maypichus iskay kastakuna “pruebasqa” kanku, chaypin rikuchikunku aceiteyoq kashankuchu, manachu.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Danielpa ñawpaq kapítulon sut’inchaspa qhipa pruebata riqsichin; chayraykun Danielqa chay pruebata riqsichin, mayqinchus “uywaqa lurasqa rikch’ayninpa kamachiynin” nisqapi rikuchisqa kachkan, chaymi “Diospa llaqtan atipasqa pasanan prueba” nisqa, iskayninmanta ñawpaqta: “sellasqa kanankumanta” ñawpaqta hinallataq “graciapa p’unchaynin tukukuptinmanta” ñawpaqta, mana unaykama hamuq dominiku kamachiypi.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Uywa rikch’ariyninapaq imayna uywaqa paqarichisqa kasqanta yachayqa, kimsa t’aqapi huñusqapa profetiku nisqan ruwasqanta unanchanapaq profetiku pruebayuqmi. Dragón, uywa, hinaspa llulla profetaqa sapaq profetiku ruwasqayuqmi, achka profetiku testigokunapa nisqanman hina sayachisqa. Imayna chay kimsa t’aqapi huñusqa qhepa p’unchaykunapi huklla profetiku atiyninman tukuspa huñunakun, chayta entiendenapaqqa uywapa rikch’aynin imayna paqarichisqa kasqanta entiendenanmi.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Kayqa sasacha, ichaqa sasachaqa rikuchiyqa, qhipa p’unchaykunapi uywaq unanchan imayna ruwasqa kasqanta hamut’anapa ancha allin kasqanmanta, 2 Tesalonicenses qelqap iskay kaq chapi Pabloq huchayuq runamanta willakuyninmi. Pabloqa pagano Roma papal Romawan profetiko tinkuyninta rimarin, chayta rimaspanmi reqsichin: “pagano Roma papal Romawan profetiko tinkuynin” nisqaqa iskay kastay yupaychaqkunata rikuchiq yachaymi.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Huk llapa runakunaqa “pagano Roma wan papal Roma wan profétikapuni kasqankumanta cheqaqta” munakunku; huknin llapa runakunaqa manam chay cheqaqta munankuchu, chayraykutaq kallpayoq pantasqa umallikusqatan chaskinku. Pablo qelqarqan pagano Roma wan papal Roma wan profétikapuni kasqankumanta; chayqa achka profétikapasajekunamanta hukllanmi, chay iskay atiyniyoqkunap kasqankuta rikuchiq, hinallataq chay iskay atiyniyoqkuna Estados Unidoswan kasqankutapas rikuchiq.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Roma paganaqa dragónmi; Roma papalqa bestiami; Hukllachasqa Estados Unidosqa profeta llullaqmi. Acabqa chunka reykunapa dragón reyinmi, payqa Jezabel warmi qhillakuwan casarasqañam, paymi iskayniray profetakuna llullaqkunapa huñusqanta kamachin. Qharikuna profetakunaqa Baalpa profetankunam karqanku, sach’a-huerta sacerdotekunañataq warmi diosa Astarothta rikuchirqanku. Llapaninku kuskapiqa qhepa p’unchaykunapa profeta llullaqta rikuchinku, paymi bestiapa imagen-ninta ruran, warmi sacerdotekunawan qhari profetakunawan unanchasqa.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Dragónqa Acabmi, Apocalipsis chunka qanchisniyoqpi chunka reykunapa unanchanmi, hinaspataq pusaq qhapaq suyu kunamanta qanchis ñiqin qhapaq suyum. Soqta ñiqin qhapaq suyuqa Estados Unidosmi, Jezabelpa llulla profetakunan; qanchis ñiqin qhapaq suyuqa chunka reykunami, Naciones Unidas, dragónpa atininmi; pusaq ñiqin qhapaq suyuñataq, qanchis mantam kashan nisqaqa, wañuyta apaq nanaywan chaskisqa phisqa ñiqin qhapaq suyum, paymi pusaq ñiqin hinaspa tukuynin qhapaq suyu hina kawsarichisqa, chay bestiaraqmi, chayman hinaspataq chaymanta tukuy pacha Estados Unidos ruwasqan rikch’ayninta ruwan.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Daniel qillqap huk kaq t’aqayninmi qhepaman chayasqa profétiku pruebatam reqsichin, Diospa Siminpi Roma imayna sut’ichasqa kasqanta unanchanapaq. 2 Tesalonicenses qillqapim reqsichin, qhepaman chayasqa profétiku pruebaqa k’anchaytam hap’in, Roma Modernapa estructuranmanta, pagana Romawan papal Romapa profétiku hinaspa polítiku tinkuywan sut’ichasqa kasqanman hina.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Danielpa iskay kaqninpi rikuchinmi qhepa p’unchaykunapi huk pakasqa kaq kicharisqa kasqanta, chaymi pachak tawa chunka tawa waranqa runakunata prueban; imaraykuchus Danielpas, iskay kaqninpi kinsa allin qhariwan kuska, Diospa qhepa p’unchay llaqtanta representan. Chay kicharisqa profetiko pakasqa kaq, hinaspataq paykunata pruebaq kaq, Nebucodonosorpa pakasqa musquyninmi, uywakunapa rikch’ayninmanta; chhaynaqa pachak tawa chunka tawa waranqapa qhepa prueban representasqanrayku, mayqinmantaqa Panichay White qillqarqan: “uywapa rikch’ayninpa kamasqa kasqan.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Danielpa iskay kaq kapitulonpi rikch’achisqa pruebanqa wañuywan manchachisqa kasqan urapi churakun. Qhipa p’unchaykunapa ricch’aynin hina, chayqa takyachkan Pablo yachachisqanta, maypichus sut’incharqa hatun pantachiyta, cheqaq kayta mana munakuqkunaman hamuqta. Danielpa willakuyninpi, paypa unanchayninqa Babiloniapa yachaq runakunata qispichirqan, ichaqa qhipa p’unchaykunapa tukuypa pruebanmanta qhipamanqa manan probación kanchu.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Roma llaqtamanta huk unanchaq hina kaqman churanakusqanmanta tukuy siq’i rikusqanchikqa kunan p’unchawkuna ruwakushasqan ch’aqwaymanta chiqap testigota qun. Domingo p’unchawpaq kamachiykunata churay munaspa kuyuriyninqa kunan tutayaypi purishaqtin, Diospa willakusqan Simiyninqa chay asuykusqanta reqsichin; ichaqa ancha pisilla almaskunam p’unchawpa wawankuna kanku, p’unchawpa wawan mana kaqkunataq mana yachankuchu pruebakuy p’unchawkunaq aqun nisqa t’iyukuna utqaylla tukukuyman ayqekushasqanta. Kayqa panichik White nisqan contexto ukhupim pasashan, maypichus qhipa kuyuriynikuna utqaylla kanqa. Julio killapi, 2023 watapi, Miguel uraykamurqan atiyniyuq soldadonkunata sayariychinampaq; ichaqa chay soldadokunaman huknin kaypaqqa ñawpaqta huk willakusqa llamk’anam hunt’akunan karqan, chay llamk’anataq hunt’akun animalpa rikch’aynin ruwakushasqan siyasiy pacha ukhupim.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Ruwasqa kanantaq profético llamk’ayqa animalpa rikch’ayninpa rurasqanta reqsiyta uqharin. Profecíapa yachaqninqa kunan pacha historiapi pasashaq ruwaykunawan reqsinqa, Estados Unidos llaqtapi animalpa rikch’ayninta paqarichiq religioso hinallataq político imakunapas ñan purishasqankuta. Yachaqninqa hinallataq reqsinan tiyan imayna animalpa rikch’ayninqa proféticamente rurasqa kasqanta, Diospa Simiyninpi nisqa hina. Hinallataq reqsinan tiyan, imaynachus Estados Unidos llaqtapi animalpa rikch’aynin rurasqa kashan, chay hinallataq Diospa rikch’ayninpas pachak tawa chunka tawa waranqa runakunapi rurasqa kashan. Payqa entiendenan tiyan p’unchaykuna tukukuypa historiapa paralleloninta Milleritakunawan, paykunaq historiankupi Ch’isi Chawpipi Qapariy willakuy wiñaykusqan tiempopi, maypachachus rikcharichisqa karqanku qipariy tiempopi kaqkankuta, rimaykunaq tinkuchiyninpi nisqa hina, chayraykutaq paykuna kikinkupuni vírgenkuna kasqankuta. Kay kimsa kaqkunapas profético pruebapa partenmi, mayqinchus julio killapi 2023 watapi qallariyta qallarirqan.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
“Sapan sapanman” Romamanta llapa churanakuykuna Adventista historiapi rikurimusqankunaqa sagrado historiakuna karqan, chaykunaqa qhipa p’unchaykunapi yapamanta kutimun. Romamanta qhipa churanakuyqa chiqanmanta hamun Diospa llaqtan 2023 watapi julio killapi chayamurqan mensaje nisqawan mana rikch’arinankurayku.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Diosqa llaqtanta rikch’achinqa; huk medios mana allinchu kaptinqa, hinaspa herejías paykunapurapi yaykunqa, chaykunata suysunankupaq, trigo-manta paja-ta t’aqaykuspa. Señorqa waqyaykun llapa paypa siminta creenqakunaman puñuymanta rikch’arinankupaq. Ancha chanin k’anchay hamun, kay pachapaq hina allinchasqa. Chayqa Bibliamanta cheqaq yachachiymi, ñawpaqninchikpiña kashaq peligrokunata rikuchispa. Kay k’anchayqa pushawananchik tiyan Escrituras nisqakunata kuska kallpawan yachayman, hinaspa hap’isqanchik yuyaychaykunata ancha allinta, allin tapuywan qhawarinaman. Diosqa munan llapa cheqaq kaypa imayna kasqanta, churasqa kayninkunatapas tukuy sonqowan, mana sayk’uspa mask’asqa kananpaq, mañakuywan ayunaywan kuska. Creenqakunaqa mana samananankuchu yuyayllapi hinaspa mana sumaq sut’inchasqa yuyaykunapi, imataq cheqaq kasqanta nispa. Paykunapa iñiyninkuqa Diospa siminpi sinchita sayasqa kanan tiyan, chayhina, pruebapa tiempo chayamuptin, hinaspa concejokunapa ñawpaqenkuman apasqa kaspanku paykunapa iñiyninkumanta kutichinankupaq, atiykuq kananpaq sonqonku ukupi kaq suyakuyta imarayku hap’inku chayta rimarinankupaq, llamp’u kaywan manchakuywanpas.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Chuyaychiy, chuyaychiy, chuyaychiy. Kay pachaman ñuqanchik qhawachisqanchik yachachiykunaqa ñuqanchikpaq kawsayniyuq cheqaq kay kanan. Ancha importante kan, iñiy nisqanchikpa aswan hatun, saphichasqa qillqakuna hina yupaychasqanchik yachachiykunata amachaspanchikqa, mana hayk’aqpas llapanpi cheqaq mana kasqan rimanakunata llamk’achiyta saqesunmanchu. Chaykunaqa huk contraq runata upallachiyta atinkuman, ichaqa manan cheqaq kayta hatunchanchu. Ñuqanchikqa allin, sutinchasqa rimanakunata qhawachinanchik tiyan, chaykunaqa manam awqanchikkunallata upallachinqachu, aswanpas aswan qayllapi, aswan ukhuman qhawaypi watukuyta atipananku tiyan. Rimanakuypi allinta yachachikusqa runakunawanqa ancha hatun peligru kan, Diospa Siminta mana chiqap, mana chaninnaqta apaykachanankupaq. Huk contraq runawan tinkuspanchikqa, sonqomanta kallpachakuspanchik tiyan imaynam yachachiykunata qhawachinanchikpaq, paypa yuyayninpi chiqap yuyayman chayananpaq, ama iñiq runallapa sunqunpi atinichiyta qunayllapaq maskaspanchikchu.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.
“Imaymana yachaypi runapa ñawpaqman purisqanpas kachun, ama huk ratullapas yuyachunchu aswan hatun k’anchayta tarinapaq qhelqasqa Qhelqakuna allinta, mana sayk’uspa mask’anamanta mana necesitakusqanta. Ñuqanchik llaqtahina sapa sapankama waqyasukanchik willakuy qhelqakuna yachaqkuna kananpaq. Sinchi sonqowan rikch’arispa suyananchik, Dios ñuqanchikman rikuchiwanchis chay ima k’anchaypa illariynintapas reqsinanchikpaq. Cheqaq kaypa ñawpaq lliplliqninkunata jap’inanchik; hinaspa mañakuypi yachaywan aswan sut’i k’anchayta chaskispa, wakinkunapa ñawpaqenman apamunanchik.” Testimonies, Volume 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Millerpa tiemponpi protestantekuna mana munarqankuchu gramáticapa kamachikuyninkunaman hina pusasqa kayta, hinaspata akllarqanku mana qhawariyta chay “hinallataq” nisqa simita chunka tawaq versiculopi, mayqinchus gramáticapa nisqanman hina sut’inchan chay “llaqtaykipa suwa runakuna” nisqakuna musuq atiyniyuq kallpata rikuchisqankuta, chay versiculokunapi rikuchisqa ruwaykunaq puriyninman yaykuspa, maypichus chunka tawaq versículo tarikuran. Uriah Smithpas kikillantataq ruraran, mana qhawarispa chay gramáticapa pruebaqkunata, mayqinkunachus sut’inchanku chunka suqta versiculopi, hinallataq qhipaman tawa chunka versiculopi, norte llaqtapa reyninqa kikin norte llaqtapa reynin kananpaq, mayqinchus chunka hukniyuq versiculomanta pacha chay yuyaypa asuntun karqan.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Kunan p’unchaykunaqa, Estados Unidos nisqata “suaqkuna” kasqanta yachachiqkunaqa, Hermana White-pa huk pasaje-ninta apakunku; chaypiqa poder papal-tawan Estados Unidos-ta qhepa p’unchaykunapi iskay hatun qatiq atiykunata hina reqsichin, hinaspataq simi kamachiyta q’ewispanku “mundo antiguo” nisqamanta rimanankupaq, mayqinchus Hermana White Europa-ta sut’ichan, ñawpaq historiata chiqaqta niy hina qhawachinman nispa. Chay pasaje-pi simi kamachiyqa rikuchinmi kay yuyaychakuyqa mana allin kasqanta, hinaspataq imayna Hermana White “mundo antiguo” nisqata chay pasaje-pi llamk’achin, chayna kikinmi huk law qelqasninkupipis llamk’achin. Chayta ruwaspanqa, historiador-kunawanpas acuerdopi kashanmi, paykunaqa “mundo antiguo” nisqayachiyta “mundo nuevo” nisqawan tinkuchispa llamk’achinku, Europa-tawan América-kunata t’aqanankupaq.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
“Roma yachachiywan katikuqkunaqa Machu Pacha llaqtakunapi, hukmanta musuq pacha llaqtakunapi apostata protestantekunaqa, tukuy Diospa kamachikuyninkunata yupaychaqkunapaq chayllam hina purinqaku.” The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Simi yachaq kay rimaypi “qatiqanku” nisqaqa rimarin iskaynin atiykunam, “ñawpaq pacha” hina sutichasqa kaqpas, “musuq” hina sutichasqa kaqpas, iskayninkum “qatiqanku” Diospa llaqtanta qhipa p’unchaykunapi ñak’arichiyta; chayrayku grammatica nisqa kamachiywan mana allinchu niyta kay rimayqa “ñawpaq pacha”mantaña ñawpaq historiata rimashan, “musuq”taq qhipa p’unchaykunamanta. “Siki siki hina, línea patapi línea hina,” Romaq tukuy ñawpaq ch’axwayninkuna qhipa p’unchaykunapa profecianta yachaqta yachachinku, animalpa rikch’ayninpa pruebanman rikch’arispa, chaypi kanqa huk pacha maypichus llaqtaykipa suwaqninkuna allin riqsisqa rikurinqa. “Suwaqkuna” nisqapa allin unanchayninqa 1843 watapi ñawpaq pionero chartpi churakusqam, chayraykum huk saphi-saphi cheqaq kay, Profecíaq Espíritu nisqapa atiyninwan takyachisqa. Kaymi reqsichin profecíata yachaqkuna qhipa pruebankuman rikch’ariptinku, “suwaqkuna” nisqapa yuyayninqa sapallanchu kaspa, saphi-saphi cheqaqkunapa hawanpi qhipa maqanakuytapas, hinallataq Profecíaq Espíritu nisqatapas rikuchinqa.
We will continue these thoughts in the next article.
Kay yuyaykunata qatiq qillqapiqa qatiqpasmi.