Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Kay pachak tawa chunka tawa waranqa runakunaman yaykunankupaq waqyasukunaqa kunan qhepakaq ch’uyanchasqa rak’iy pachasninkupi kachkanku, chay rak’iy pachasqaqa suwa uywapa rikchaynin rurasqaman sayasqa huk pruebanakuy pachasmi. Chay pruebanakuy pachasqa Diospa wasinwan qallarin, imaraykuchus taripayninqa sapa kuti Diospa wasinwanmi qallarin, chaymanta qhepatataq Diospa huk michiq ayllunpas chay kikin pruebanakuy pachaswanmi uyarisqa rikukun. Ichaqa aswan ancha reqsisqa, aswan allin yachayniyuq profetiku kaynin suwa uywapa rikchaynin rurasqapiqa iskay kutim kasqanmi: ñawpaqta Estados Unidos llaqtapi, chaymanta pacha pacha tukuy kay pachapi. Profetiku simipiqa kayta niyta munan: suwa uywapa rikchaynin kay pachapiqa suwa uywapa rikchayninpa qhepa qhawariyninmi, chayrayku imayna rikuchikuypas suwa uywapa rikchayninmanta, mayqinchus kay pachapi suwa uywapa rikchayninmanta ñawpaqta karqa, chayqa yanasllan karqa, imaynatachus chay lliklla rikuchisqan kaq substanciatam rikch’achispa.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Taripakuyqa Diospa wasinpi qallarikurqan 11 septiembre 2001 watapi. Chay p’unchawqa ñawpaqmanta rikuchisqa karqan 11 agosto 1840 watapi, Apocalipsis chunka kaqpi angel uraykamuspa, makinpi kichasqa huch’uy libroyuq. Chunka kaq t’aqapi angel uraykamuspan willakurqan Protestantekunapa taripakuyninqa chaypachaña purichkasqanta. Pitaq Dios taripan, chaytam ñawpaqta willan; hinaspa Millerpa pacha churanan yachayninpa takyachisqa kasqanmi aswan kallpacharqan iskay kaq hamuypa taripakuyninmanta yupaychasqankunata. Protestantekunapa pruebaninqa 11 agosto 1840 watamantaqa purichkarqanña, hinaspa 1844 watakama Protestantekuna Romapa ususinkuna tukurqanku. 1840 watamanta 1844 watakama pachaqqa rikuchin 11 septiembre 2001 watamanta, utqaylla hamuq domingo kamachikuykama pacha.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Chay iskay pacha-kunapas Jesúspa bautismonmanta, Santo Espíritupa uraykamuyninmanta, cruzkama rikuchisqa karqan. Chay kimsa pacha-kunapas llapallanmi unanchasqa karqan pachak iskay chunka watakuna-hina, ñawpaq unu unuymanta ñawpaq kaq pacha runakuna-man qusqa, unu llump’ayman chayanankukama. Sapa kutinmi kan huk willakuy waqaychanaq, chay sapaq historiapa taripaynin-ta reqsichiq. Kanmi sagradu historia-kuna-pas, kay qhipa p’unchaykunapi kay sapaq pachata-pas rimapayaq.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Noéqa huk pachak iskay chunka watakunata willakurqan, chaymantataq unu lloqsimuypa taripaynin chayamurqan. Cristotaq waranqa iskay pachak soqta chunka punchawkunata willakurqan, chaymantataq cruzpa taripaynin hamurqan. Juan Bautistapa willakuynin, mana allinman risaqkunata waqyachiq, Cristopa bautizakusqanpi kallpachasqa karqan, chaymantataq Jesusqa tawa chunka punchawkunapaq ch’in pampa-man pusasqa karqan. Chay tawa chunka punchawkuna, hinallataq chay tawa chunka punchawkunapa tukukuyninpi kimsa pruebakuna, yachachiwanchik: huk willakuy kallpachasqa kasqan hina, chayta reqsichiq huk santo unanchapa uraykamuyninwan, hina Espíritu Santopa paypa bautizakusqanpi uraykamuyninwan, hinallataq Apocalipsis chunka kaq, chunka pusaqniyuq kaq capitulokunamanta iskaynin angelkunapa uraykamuyninwan, huk pruebayuq ruwanakuyqa ñam purichkanña. May pachachus hanaq pacha unanchay uraykamun, chayqa taripay willakuy, chay hina taripasqa kaypi kachkakuqkunaman willasqa, kallpachasqa kan; hinaspataq chay taripasqa ayllullaqtaq huk sut’i pacha ukunpiñam kashan, chay pachaqa mana tukukunmanchu aswanqa paykunapa pruebanankama tukuptinraq.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Jesúspa mirayninqa iskay pacha testificaykunata reqsichin. Ñawpaq kaqqa paypa kikin testificayninmi waranqa iskay pachak soqtachunka pichqayuq p’unchaykuna, chaymanta disciplesninkunaq ñawpaqninpi paypa testificaynin huk waranqa iskay pachak soqtachunka pichqayuq p’unchaykuna mastawan, Estebanta rumikunawan maqaykusqankama.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
Chayqa qhepamanmi, nispa angilqa, “Paymi achkakunawan rimayniyta takyachinqa huk semanapaq [qanchis wata].” Qanchis watakuna qhipaman, Qispichiqninchik ministerioman yaykusqanmantapacha, allin willakuyqa aswanraq judíokunaman willasqa kanan karqa; kimsa wata kuskanpi Cristop kikinmanta; chaymanta qhipatataq apostolkunamanta. “Semanapa chawpinpin sacrificiota, ofrendatapas tukuchinqa.” Daniel 9:27. A. D. 31 watapa pawqar pacha tiempope, Cristo, cheqaq sacrificio, Calvariopi haywasqa karqa. Chaymantataq templopa llikan iskayman llik’ikusqa karqa, rikuchispa sacrificiokunapa servicionninpa sagradokayninpas, ancha anlamasqankupas tukusqanta. Pacha chayamurqanña allpapi sacrificiopas ofrendapas tukunanpaq.
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Chay huk semanalla—qanchis wata—tukukurqan A. D. 34 watapi. Chaymantataq Estebanta rumiwan wañuchisqankuwan judíokuna tukuy sonqonkuwan Evangelio nisqata mana chaskisqankuta sellarqanku; ñak’arisqa qhatiykuna rayku ch’iqisqa karqan discipulokunataq “maymanpas rispa simita willararqanku” (Hechos 8:4); hinaspataq mana unayllamantachu, qhatiq Saulo tukusqa karqan, Pablotaq tukurqan, gentilkunapa apostolnin.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Noépa miraynin, Cristopa, Milleritakuna, hinallataq pachak tawa chunka tawa waranqa runakunaqa llapankutaq huk testigota qonku huk pacha tiempomanta, maypichus huk nisqa audiencia objetivo huk waqyay willakuywan pruebayman churakunku. Chay willakuypa kallpachasqa kayninmi reqsichin huk pruebay tiempopa qallariyninta; chaymantaqa chay audiencia objetivopa gracia tiempun wisq’akuywan tukukun. Jesuspa profetico línea nisqanwanqa iskay testificay tiempokuna reqsichisqa kanku. Chay iskay testificay tiempokunaqa rikch’achinku iskay waqyay willakuykunata, chaykunaqa representasqa kanku ángelpa nisqanwan, paymi uraykamurqan 11 septiembre 2001 p’unchawpi hinaspa cumplirqan Apocalipsis 18:1–3, chaymantaq qatiykusqa karqan versículo tawaq iskay kaq vozninwan, hinallataq chunka pusaqniyuq kapitulopa qhepaman.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Chaymi, kay pachakuna tukukuypi, kay pachata willaywan waqaychanapaq qhipa llamk’aypi, iglesiakunaman ishkay sut’inchasqa qayakuykuna ruwakunku. Iskay kaq angelpa willakuyninqa kaymi: ‘Babilonia urmaykun, urmaykun, chay hatun llaqtam, warmiwan huchallikuyninpa phiñakuynin vinonta llapa nacionkunaman upyachisqanrayku.’ Hinaspataq kimsa kaq angelpa willakuyninpa sinchi qapariyninpi, hanaq pachamanta huk simi uyarikun nispa: ‘Lluqsiychis paymanta, ñuqaq runaykuna.’” Review and Herald, December 6, 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Ñawpaq pachaqa Diospa wasinmanta qallariq taripaymi, chaymantataq qayllamanta hamuq Domingo kamachiypi iskay kaq taripay pacha qallarin Babiloniamanta lluqsiychik nisqa willakuywan. Cristopa llinin bautizakusqanmantapacha chakata kama rikuchin 11 septiembre 2001 p’unchawmanta Estados Unidos suyupi Domingo kamachikama, hinaspataq Estados Unidos suyupi Domingo kamachisqamanta pacha tukuy nacionkuna kallpachasqa kaspa Domingo p’unchawta Suyuntin Pachapi Yupaychana P’unchaw hina chaskinankukama chay pachaqa tukukun ancha qhipa nacionpas kasukusqanpi.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Kay pacha qallariyninqa Estados Unidos llaqtapi domingo p’unchay kamachiywanmi qallarin, tukukuynintaq qhepa suyu llaqtapas papal atiyninman kumuykusqanpi chayan. Iskay kaq pacha qallariyninqa ñawpaq kaq pacha tukukuyninmi, iskaynintaq domingo p’unchay kamachiykuna kan, chaykunaqa ñawpaqmantapacha Romaq willakuyninpi rikuchisqa karqan. Ñawpaq domingo p’unchay kamachiyqa watapi 321, pagano Romaq atiyninwanmi sayarichisqa karqan. Domingo p’unchay kamachiytaq, papal iglesiaq atiyninwan sayarichisqa kasqanqa, wata 538-wanmi rikuchisqa kachkan. Estados Unidos llaqtapi domingo p’unchay kamachiyqa 321-mi, qhepa suyu llaqtaman churasqa domingo p’unchay kamachiytaq 538-mi. Estados Unidos llaqtapi domingo p’unchay kamachiyqa chay waqyay willakuq qillqaq chayamunanta señalan, chay willakuytaq Israelpa qarqusqankunamanta rurasqa estandartewanmi chaymanta willakusqa.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Chay hina señasqa watam 321, chaymi qallarichin llapa nacionkunapa pruebaman yaykuyta domingo nisqapa tapukuyninpi. Chay pacha tukukun qhipa nacion Roma ñawpaqman k’umuykusqanpi, chay ruwaytaq señasqa karqa wata 538 nisqawan. 321manta 538kama pachaqa señasqa karqa cruzmanta Esteban rumiwan maqasqa wañuchisqa kasqan kama pachawan. Estebanta rumiwan maqaspa wañuchichkaptinkuqa, payqa rikurqan Cristota hanaq santuario ukhupi sayashaqta, chaymi señachin Miguel sayariqta runakunapa gracia pacha tukukuyninpi.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
11 punchaw, sitimri killapi, 2001 watapi, chaymi chunka pusaqniyuq kapitulopi kimsa ñiqin versikulukuna willakuypa chayamunanta rikuchin, hinallataq chayta sellarqan profetisa Ellen Whitepa willakusqan, paymi nirqan hatun wasi-kuna New York llaqtapi Diospa huk llamk’ayninwan urmachisqa kaptin, chay kikin kimsa versikulukuna hunt’akusqankuta. Hinallataq Patriot Act nisqawanpas sellasqa karqan, rikuyta munaqkunapaq huk señal hina; inglispura kamachiypa prinsipyon, runa mana huchayuqmi kachkan huchachasqa kasqan sut’inchasqa kama nisqanta, saqespa, romano kamachiyta churaykusqankuta, mayqanmi yachachin runa huchayuqmi kachkan mana huchayuq kasqan sut’inchasqa kama.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Patriot Act nisqanmi juicio qallariyninta señalan Laodicea nisqapi Qanchis p’unchaw Adventismoqpaq. Chay pachaqa tukukun Estados Unidos llaqtapi domingo kamachiywan. Chay Laodicea nisqapi Qanchis p’unchaw Adventistakuna, chay t’aqay pacha siftasqa kasqanta allinta llusqispa ch’usaqta ruwaspa, hinaqtinmi qhawariy willakuyta qonqaku chunka pusaqniyuq kapitulumanta tawa versículopi nisqanta, mayqen willakuyqa tukukun qhepa llaqtawan, Roma-man kumuykuspa. Chay pachaqa qallarin Estados Unidos llaqtapi domingo kamachiywan, hinaspan tukukun qhepa domingo kamachiywan.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Sichus uywakunapaq iskay rikch’aynin kasqanta, aswan iskaymanta achka testigokunapi reqsichisqa kasqanta mana allinta entiendesunchik chayqa, hinaspataq mana allinta entiendesunchikmanmi Apocalipsis libro chunka pusaqniyuq p’unchawpa ñawpaq kimsa versículonpi rikuchisqa llamk’ayta, 2001 watapi qallarisqanta, chaymantaq chunka pusaqniyuq p’unchawpa tawa versículonpi qallariq llamk’aytapas.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Hermana Whiteq sut’inchayta chiqapta apaykuspa, Apocalipsis chunka pusaqniyuq angelpa uraykuynta 1888 watapi sut’ita reqsichisqanman hina, hinaspataq chay kikin angelta hamuq pacha rimaypi churakusqanman hina, tariyku: 1888qa 2001 watata rikch’achin. Apocalipsispi kaq angelmi, paypa k’anchayninwan kay pachata lliphichiq, Minneapolis tantanakuykunaman 1888 watapi uraykamurqan, hinallataqmi uraykamurqa New York llaqtapa hatun wasi ruwasqakuna urmamuchkaptin.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Cristopa bautizakusqanmantapacha chakatanankama, hinaspa 1840 wata agosto 11 p’unchaymantapacha 1844 wata octubre 22 p’unchaykama pacha, hinaspa Noépa pachak iskay chunka watankunaq pacha, kinsa testigokunatan qun huchachay pachaqa kananmanta. 1888 wataqa testigotam qun hatarikuq mana kasukuy rikuchisqanmanta, chaymi Minneapolis tantanakuykunapi qillqasqa karqa; hinaspa Noéqa reqsichin chay willakuyta mana chaskiqkunamanta Santo Espíritu hurqusqa kasqanta. Unuy pacha manaraq kaptin runakunaq hatariynin, hinallataq 1888 watapi iglesiapa umalliqninkunaq hatariyninpas, iskayninku Moiséspa historiapin Coré, Datán hinaspa Abirampa historianninta hinalla tupanku, maymantachus angelqa Hermana White-man nirqan Minneapolispi yapamanta ruwakusqanmanta.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Patriot Actmanta qallariymanta Estados Unidos llaqtapi domingo kamachikuykama chaymi Laodicea sutiyuq qanchis p’unchaw adventismopa pruebanan pacha kasqa. Paykunapa juzgamientonta willaq amonestación willaypa contra hatarikuyninkuqa Santo Espíritupa qichusqa kayninta reqsichin, chayrayku chay historiapi mana allin, mana yuyaysapa pichqa vírgenesman sinchi pantachiyta ichakuyta. Chay hatarikuyqa akllasqa willaqpa contranpi churakusqa kachkan, imaynachus Noé, Moisés, ancianokuna Joneswan Waggoner, hinallataq panikuna White nisqapi rikuchisqa kasqan hina. Chay historiapi amonestación willaypa hinallataq willaqpa contra hatarikuyqa “aceite” nisqapi sayasqa kachkan, chunka vírgeneskunaq parábola historiapin.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Pipas ñawpaqman apamunku willakuy amonestayta, chayta ruwanku imaraykuchus paykunaqa “aceite”-yuq kanku, chay aceiteqa kikillantaqmi chay willakuy amonestayqa. Chayrayku ishkay clase runakuna ukhupi sapaqchasqa kayqa paqarin allin hina churakusqanrayku, profecía hamut’anapaq kamachikunata chiqap hina apaykusqanrayku, mayqenkunata chaskirqanku ñawpaq kaq hukñiqin angelpa, iskayñiqin angelpa kuyukuyninpi kaqkuna, Millerpa hamut’ana kamachinkuna hina rikuchisqa; hinallataq kimsañiqin angelpa kuyukuynin chaskisqan profecía hamut’anapaq kamachikunapas.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.
“Uywapa aycha‑rikch’ayninpa ruwasqan” nisqahina rikuchisqa pruebapas, chayrayku, Diospa profétic Simiypi uywapa aycha‑rikch’aynin imayna ruwakusunman chaywan tupaq pruebam kanan.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Patriot Act nisqaqa 2001 watapi, mayqen Blair Bill nisqapi 1888 watapi rikuchisqa karqa; chay Blair Bill-taqmi Declaración de Independencia nisqawan 1776 watapi rikuchisqa karqa; chay Declaración-taqmi Cristopa bautismonwan rikuchisqa karqa; chay bautismo-taqmi 11 de agosto de 1840 p’unchawta rikuchirqan. Tukuy chaykuna yanapanku cheqaq kayta: juicioq pruebayninpa ruwanakuyqa qallarin kallpachasqa willakuywan, mayqenpaq angelpa makinmanta hap’isqa kanan, hinaspa chaymanta mikhusqa kanan.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Profeciamanta yachachiy, Estados Unidos-ta “llaqtayki runakunata suwaqkuna” nispa reqsichisqanmanta, paykunapa yuyayman hina achka puntokunata pantachin, chay puntokunataq achkallamantaqa kaqlla, uywaqpa rikch’ayninpa unanchan rurasqanmanta wakin imakunata sayarichiypaq aswan chiqap qelqasqa prueba-textokuna kanku. Kay pruebam profetico kasqanta rikuchinapaq huk ñanqa, profeciapa hatun kamachikuykunata apaykachaywan, huk cheqaqta sut’ichaymi; chay cheqaqtaqa Roma “llaqtayki runakunata suwaqkuna” nispa rikuchisqa unanchapaq chaskisqaykitaqlla allinta entiendenapaq atikun.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Kay rikch’achisqa yuyariyqa Adventismo ukhupi pichqa historiakunaqsiq’aqninmanta hurqusqa kashan, maypichus Roma hina huk unanchakuymanta ch’ampay karqan. Kunanqa kay ch’ampasqa historiakunamanta qhipa, ichaqa soqtakaqpiña kashanchik, chay ch’ampaytataq kunanqa kikillanmi 1843 watapa qillqasqa chartapi rikuchisqa ch’ampaywan.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Kay chiqaqmi kay chiqaqta yachachinapaq, proféticok kamachikuykunata allinta churanaykiwan. Huk proféticok kamachikuy, churanapaq munasqa, kaymi: unanchakuykuna hukmanta aswan achka ninakuyta hap’inqaku, hinaspa mayqan ninakuychus huk pasajepi llamk’an, chay pasajellam chayta takyachin. Siriamanta rey, Antiochus III Magnus, Danielpa chunka hukniyuq qhapaqpi chunka versículopi nisqa maqanata hunt’arqan; chaynallataq verses chunka hukniyuqwan chunka iskayniyuqpi Raphiapa maqanata hunt’arqan; hinaspa versículo chunka pichqayuqpi Paniumpa maqanatapas hunt’arqan. Milleritakunapa ch’iqninakuynin, 1843 watapa cartapi rikuchisqa, kaymi karqan: llulla protestante qhawariy reqsisqa karqan “suwaqkuna” nisqaqa Antiochus Epiphanes kasqanta, ichaqa chaynallataq cheqaqta sayachispa “suwaqkuna” nisqaqa Romapa huk unanchaynin kasqanta.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Chunkakama qanchisniyuqmanta chunka pichqayuqkama ñawpaqtaqa Antiochus III Magnuspa historiampi hunt’akurqan; chayrayku chay chunkakuna, hinaspa chay chunkakunapa qhepaman kaq historiapi yapamanta hunt’akuyninpas, iskay testigokunata qun chay chunkakunapa qhepa p’unchaykunapi hunt’akuyninpaq; llapa profetakunam qhepa p’unchaykunamanta aswan sut’inchasta rimarqanku, manam kawsasqanku p’unchaykunamantaqa.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Chay kamachisqa kamachiywan kuska, maypiq profetapa testimunyu churasqa kananpaq, Sister Whitepas chiqanmanta qillqarqan: “kay profecíapa hunt’akusqanpi pasasqa historiapa achka rakiykuna [Daniel capítulo once] yapamanta kutimunqa.” Antiochus III Magnusqa Estados Unidos-ta sut’ichan, Roma papalpa rantin ejerciton hina. Protestantekunaqa nisqanku suwawakuna huk Antiochus-ta unanchasqankuta, chaymi Milleritakunaqa yachaqkanku Roma kasqanta. Kunanqa huk ladon Estados Unidos-ta sutichan chay suwawakuna hina, hukñataq sayan qallariychiq cheqaq kaypi.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Sichus askhanakuyqa, mayqinmanta yachachin unanchakuna hukmanta aswan huknin ñiqin yuyayniyoq kasqanta, chay yuyayqa maypichus churakunku chay contextopi sayasqa kananpaq, hinaptin Estados Unidos nisqata suwaqkuna hina reqsichiyqa, protestantekunapa Antiochusta suwaqkuna hina reqsichisqanwan parallelmi; ichaqa kunanqa Antiochusqa qhepa p’unchaykunapi Estados Unidospa unanchanmi.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Pasajepa contextoqa chiqanmi, mayqin tapuyta chiqarmunmi mayqin kallpataqmi muskhachkan rikch’ayninta sayachinapaq, chay tapuyta chiqanpaqmi sut’ita rimashan; chayrayku kay chiqaqman hinaspa qhawariyta churayqa allinmi, chaskisqañam. Achka testigokunapaqmi chaskisqa, imaraykuchus huk historiapa siq’ikuna, Roma-manta churanakuypi símbolo hina, chay kikin chiqaqta reqsichin. Chay chiqaqqa kaymi: pantasqa ladopi kaqkunaqa mana pantaylla Estados Unidos-ta Romaq rantinpi churanku. Ichaqa mana munanki chaskiyta símbolos nisqakunaqa hukmanta aswan achka anlamayuq kasqanta, utaq chayta creenki ichaqa manaraq suficiente practica-yuq kanki kamachikuypi hunt’asqa iñiyniyuq kanaykipaq, chayqa kaymanta qallarispan churana lógica-ta qatiytaqa yuyayman mana atinkichu.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Sapa iskay waqrayuq atiy llapa p’unchawkuna qhipa p’unchawkunapi Estados Unidos-ta rikuchin. Franciaqa Sodoma, Egipto nisqakunawan rikuchisqa iskaychasqa atiymin. Islampas Estados Unidos-tam rikuchin; imaraykuchus Estados Unidosqa papal atiywan tupachisqa llulla profetamin, chay papal atiymi Jezabel. Estados Unidosqa Herodiaspa kamachikusqan ukupi Salomemin. Balaampas llulla profetapa unanchanmi, ichaqa willakusqankunaqa mana sasanllachu llulla profeta kayninllawan.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Balaampa willakuykuna, payqa Israelta kimsa kuti saminchakusqan qhipaman qillqasqa kasqanrayku, Islamwan achka hinallañataq t’inkisqa kanku. Asnuqa Islampa unanchaqninmi, Balaampa willakuyninmanta rimashaqtinqa rimaq asnutam mana hawaman qhipachiyta atinkichu. Inti lluqsimuq llaqtakunamanta yachaq runakuna, wawa Jesusman yupaychayta hamuqkuna, Balaampa willakuykunawan pusasqa karqanku. Islamqa Apocalipsis isqon kaq kapitulumpi kimsa llakikuykunamanta nisqapi, llulla willaq Mohammedtam rikuchin.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Sichus aswan allin reqsisqa kanman hukllachu mana, ichaqa ashkha niqiyuq kasqanta, chayqa mana iskayrayanchu yachanki, ancha achka cheqaqkunaqa hinallataq sinchi ancha chaniyuq kasqankurayku imaymana unanchakunawan rikuchisqa kasqankuta. Chay unanchakuy, mayqan visionta sayachin, Romaq unanchayninmi; chayrayku sut’ita rikurin Romaqa Bibliaq profeciankunapi tukuypi aswan hatun tema kananpaq. Romaq huk ñawpaqmanta reqsisqa, allin takyasqa unanchayninqa Daniel libroq chunka hukniyuq capítulope “norteq reyin” nisqanmi. Chay norteq reyin, mayqan yanapaqniyuq mana kaspa tukukuyman chayan, papal atiymi, Romaq iglesianmi, Romaq papanmi, huchaq runanmi.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Uriah Smithpa churanakusqanpi, nisqankuman hina, kimsachunka suqtayuq versículopi “norte llaqtapa rey”qa Francia kasqan sut’inchasqa karqa, chusku chunka versículopitaq “norte llaqtapa rey”qa Turquía kasqan nisqa karqa. Franciawan Turquíawanqa iskayninku hukniray contexto-kunapi Estados Unidospa unanchankuna kanku; ichaqa protestantekunahinataq, kunan p’unchaypi hina, Smithpa churanakusqanpipas, payqa “norte llaqtapa rey”qa Roma Modernaq unanchan kasqan cheqaqta mana chaskirqachu; astawantaq, Romaq unanchanqa Francia nacionpi rikuchisqa Estados Unidospa unanchanwan sut’ichisqa kasqanmi nisqa karqa, hinaspataq yapamanta, Romaq unanchanqa Turquía nacionpi rikuchisqa Estados Unidospa unanchan kasqanmi nisqa karqa.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Kunan contextoqa kunan kimsa siq’ikuna kananpi kachkan: Millerita historiata, Uriah Smithpa historianta, hinaspa kaypi kunan pacha. Sapa huk chay rikuchikuypi Romaq huk unanchanapaq ch’aqwaymi kachkan, chayqa pantasqa rurasqa kachkan Romata mana allinta hamut’aspa, Estados Unidospa unanchan kasqanta hina.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Danielpa qillqasqanpi “sapa p’unchawpa” nisqamanta churanakuypa siq’inqa kay kikillanmi allinta sayachin: Romaq unanchaqninmanta cheqaq kayta mana chaskispa churanakuyta; ichaqa kay willakuy ukhupin wakin ancha importante matisakunam kachkan.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Uriah Smithpa willakuyninpi qatiqninqa payta qatikuqkuna-man pusarqan Apocalipsispa chunka suqta kaq t’aqapi kaq suqta plaga mana allinta churaykuyta. Smithpa chunka suqta t’aqata churaykuywanqa huk hatun sasachakuqmi karqan, llapanta literal hinalla churayta munasqanmanta huk lawpi, imaymana espiritual hinam churaykuna kanan pacha kaptin; chayqa karqan mana atisqanmanta rikuyta dragón, bestia, hinaspa falso profeta nisqakunap kimsa-hukllachasqa huñuyninpa sut’i estructura-ninta. Señalkunap cheqaq niyninta huk sapallanpa yuyayman hina niykunawan tikrachisqanrayku, Smithpa qatiq yuyayninqa hark’an mana reqsiyta atinankupaq imayna chay kimsa-hukllachasqa huñuy ruwaykusqa kasqanta; chay huñuy imayna ruwaykusqa kasqanmi “Diospa llaqtanpaq hatun prueba, mayqenwan wiñay qespichiyninku kamachisqa kanqa.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Roma llaqtapa símbolonkuna mana allinman churakusqankuqa Satanaspa huk yuyaychasqanmi, Diospa qhipa p’unchawkuna runankuna ama rikunankupaq, mana kay pacha Roma sapallantaqa, aswanpas imaynatas kay pacha Roma rurakun chaytapas. Naciones Unidaspa, papal atiyniyuq kamachiywan, Estados Unidoswan kuskan huñunakusqanwan tinkisqa profétiko qhawariykunata reqsiyqa ancha necesitakusqanmi, chaymanta wiñaypaq qhawakuyninkuna kan.
In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Daniel qillqapiqa, huk sapa prueban kanan kachkan, kay kimsa atiykunapa tinkuyninkunata riqsiy allin kasqanta sinchita rimachin; hinallataq huk sapa pruebanmi kachkan, chay kikillan puntokunata Apocalipsis qillqapi sinchita rimachin. “Sapa p’unchay” nisqata Daniel qillqapiqa, William Millerqa 2 Tesalonicenses-ta yachachkaspa, pagano Roma kasqanta entienderqa. Millerqa 2 Tesalonicensespi pagano Romawan papal Romawan profetico tinkuyninmanta nisqa willakuymanta entienderqa, “sapa p’unchay” nisqa simiqa pagano Romapa huk símbolon kasqanta, chayraykutaq ch’usaqyachiypa millay millay ruwayninqa papal Roma kanman kasqanta.
The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Ichaqaqa aswanmi qhawachkanchik: 2 Tesalonicensespi pagano Romaqwan papal Romaqwan kaq tinkuynin huk contexto ukhuman churakun, chaymi yachachin imayna, mayqan pachapas mana entiendespa iskay atiyniqkunaq tinkuyninta mana unanchaspaykiqa, sinchi pantachikuyta chaskinki, wiñaypaqmi chinkarunki.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Kayqa kikin waqaychaymi suqtañiqin plagaq willakuynin, maypichus mana dragonllachu, paymi karqa paganu Roma 2 Tesalonicensespi, hinallataq uywapas, paymi karqa chay qillqapi “huchayoq runa”, aswanpas chunka suqtayuq kapitulumantaqa llulla profetatawan tarinki. Chay qillqaqa sut’ita rimachkan chay atiykunapa tinkuyninta reqsinapaq ancha allin kasqanmanta, paykunam huñunakunku Roma Modernaq kimsa kuti huñuyninta ruranapaq, chaymi hinallataq Babilonia moderna.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
“sapa p’unchaw” nisqamanta rimanakuyqa kikin qhepa p’unchawkunaq ch’aqwayninmanta rimashan; ichaqa, chay ch’aqwayta reqsichiyta aswan mast’arishan, kunan pacha Roma nisqata ruwaspa sayachiq kimsa atiykunap chawpinpi kaq t’inkuyta unanchaypa ancha allin yachaynin yapakusqanrayku. Kay cheqaqta mana rikuyta munayqa, kallpayoq pantasqa umallikuyta qampaq kutichisqa hina qarantin.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Kunan p’unchawpi kay churanakuypi, Estados Unidos-ta suwakuna kasqanta riqsichikuqkunaqa mana hinaspa entiendeyta atinchu imarayku allin yachanapaq ancha importan kasqanta, Estados Unidos nacionta kutin-kutin sut’inchasqa kasqanmanta papaq atiyninpa uranpi kashaq hina, manataq papaq atiynin kikin hina. Sapaq umallaypaq allin yuyaymi riqsichin, mayqin atiychus siyasapi, historiapi, kasarakuypi, Bibliamanta willakuypiwan chay tinkuyta kamachin, chayqa umapunin qhawasqa kasqanta; chay umataqmi kikinta hatunchakun rikch’ayninta sayarichinapaq, chaymanta urman.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Yuyaychakuyqa Estados Unidos-ta suwankuna hina riqsichin, manam atinchu 321-manta 538-kama rikuchisqa hinaspa chaymanta hunt’asqa historiata tupachiyta. Estados Unidospa unanchanqa urmananmi “huchapa runa” rikurinanpaq ñawpaqta. “Huchapa runa”qa qhepa p’unchaykunapim yapamanta rikurinqa, hinaspa manaraq chayta ruwashaqtinmi Estados Unidosqa ñawpaqta urmanan.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Domingupa kamachiy Estados Unidos llaqtapiqa manam Estados Unidos-ta “Roma Moderna” nispa reqsichinchu; aswanqa reqsichinmi chay nacionpa tukuy chinkaynin chayamushasqanta, hinallataq Estados Unidos llaqtapas cheq kaymanta tukuy hinantinpi rakisqaña kasqanta. Chay “Roma Moderna” sutiyuq, Estados Unidos Domingupa kamachiywan huchaman urmaykusqan pachapi rikuchikusqaqa, papal kallpaymi; paymi chaypacha chaypi atipaykurqan yanapakuqninwan, llulla profetawan.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
Daniel qelqapi “sapa p’unchaw” nisqaqa, hinallataq William Millerpa willakuyninwan t’inkisqan, chaymanta Millerpa yachasqanmanta allin reqsisqa kasqan 2 Tesalonicenses iskay capítulo-manta hamusqanpa ancha chanin kaynin, hinallataq soqta plaga ukhupi p’achaykikunata waqaychanaykipaq willakuq amonestación, llapallantaq chay chiknakuypi kasqan imakunatam reqsichin, kunan p’unchawkunaq sasachakuyninkunata rimarispa.
The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
2 Tesalonicenses qhelqay iskaypi qhipa p’unchaykunapaq qhawarichiyqa huk kasta runakunamanta rimarin, paykuna Estados Unidos-ta huk unanchasqa hina reqsichinku, ichaqa mana munankuchu chay k’anchaywan pusasqa kayta, mayqan k’anchaypas Estados Unidospa papal Romawan tupayninmanta rimarin. Chayta ruwaspanqa reqsinkuqmi mana papal Romaqwan Estados Unidosllatachu, aswanpas Naciones Unidas-tawan, Apocalipsis qhelqap chunka suqta qhelqaypi dragónpa atiyninta.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.
Imaynatachus Uriah Smith, A.G. Daniells, hinaspa W.W. Prescott, paykunatam Sister White riqsichirqan mana atipaqkuna kasqankuta imaraykuchus manam atinkuchu yuyaymanta yuyayman, sababomanta ruwayman allinta tantyayta, chayhinallataqmi kanku qhipa p'unchaykunapi kay kimsa atiyniyuqkunaq tinkuyninta Diospa profétic Simiynin sut'inta qawachisqanman mana pusasqa kayta munakkuqkuna.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.
Hinallataq ñawpaq, kunan pacha, hinallataq Uriah Smith nisqamanta churanakuykuna hina, iskay kaq Tesalonicensespi chaymanta soqta kaq llakikuy onqoypi rikuchisqa kimsa atiykunapa tinkuyninmanta churanakuyqa huk sapa yuyaymanta qhawarisqa qillqasapa hamut’ayninta rikuchin, mayqinchus Estados Unidosman señalan, ichaqa manan munanchu Estados Unidospa wakin profetay simikunaq qhapaqnin kamachiyninkunata rikuyta, chaykunam pantasqa yuyayninkuta qawachinman karqan, ichapas k’anchayman apanman karqan.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
2001 watay killa isqon chunka hukniyuq p’unchay qhipamanmi Joelpa tawa ukhukunamanta rimanakuy hatarirqan. Cheqaq kayqa ukhukunakunaqa Laodiceapi qanchis p’unchay adventista iglesiapa ñawpaqman-pis aswan urayman urmayninta espiritupi rikuchirqanku, católico y apostata protestante teología yaykuchisqanrayku. Yapamanta, tawa ukhukunapa chiqap churayninqa Roma llaqtam, ichaqa sapallan yuyayman hina qhawarisqa rimarqan Islam kasqanta, chaymantaqa llulla profetapa unanchan kasqanta, chayrayku Estados Unidospa unanchan kasqanta. Sikiq sikiqman churakuspa, adventista historiapi rimanakuyninkuna, kunanraq rimasqanchikkunaqa, llapallanmi kikin cheqaq kaymanta rimanku.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Mana allqun ladoqa, tawa testigokunapiwan, suwakunata Estados Unidos kasqanta reqsichin, iskay testigokunapiwanqa mana allqun ladoq Estados Unidos-ta simbolo hina hamutayninqa pantasqanmi. Diospa qhepa punchawkunaq akllasqankuna, pachak tawa chunka tawa waranqaman ukhupi kananpaq, kunanqa huk profetico pruebapi kachkanku. Manam kayqa huk pruebachu kay ladopaq chay ladopaq votoykita haywarispa sasillata hunt’akusqan. Kayqa huk prueban, mayqenmantachus cheqaqtapuni allinta puriyta atikunman sapallan profetico kamachiykuna allinta, chiqapta aplicasqa kaptin. Judá ayllumanta Leonqa, qhepa punchawkuna llaqtanta rikch’arinanpaq mana aswan ukhuman yachakushasqankuta, herejíakuna yaykuchisqa kananpaq saqerqan.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Kay llaqtamanta huk hucha yachachiy paqarisqanqa sut’inchan, sapaqninchikpa atiy yachayniyku profecía nisqapa riqsichiy kamachikunamanta ancha pisi kasqanta, imaynachus kanan karqa chayman mana chayanqachu. Romaqa rikch’ariyta sayarichin, hinaspa qhepa p’unchaykunapa rikch’ariyninqa chay norte lawpa reypa qhipa oqarisqanwan urmaynintawanmi kachkan. Chay “rey”qa “huchapa runa” nisqapas kachkan, hinaspa “huchapa runa”qa “mana allin ruraypa pakasqa imayna kay” nisqapas, chay “millay” nisqapas kachkan. Payqa anticristum, payqa “llaqtaykipa suwaqkuna” nisqawanmi unancharisqa, hinaspa payqa Kunan Pacha Romapa “uma”nmi.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Ñiqi simita unanchaypi pantasqa rikukunakuyman chayan, anticristopa ima ninanta mana qhawariyta atispa, cheqaqmi anticristopa ladonman churakunku. Kunanqa manam pacha kanchu kay pachawan hukllachasqa kayta yachakunaykupaq. Danielqa sayashan rak’isqasninpi, churasqa kasqanpiwan. Danielpa, hinallataq Juanpa, willakuy qelqasqankunaqa entiendesqa kananmi. Paykunapuraqmi huknin hukninta sut’inchanku. Kay pachamanmi qonku llapa runakuna yachanankupaq cheqaqkuna. Kay willakuy qelqasqakunaqa kay pachapi testigo kananmi. Kay qhepa p’unchaykunapi hunt’akusqanrayku, kikinkumantaqmi sut’inchakunku.” Kress Collection, 105.