When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Apuqa Señorqa qhepa p’unchaykunapi llaqtanta kutichirqan Jeremiaspa “ñawpa ñankuna” nisqanman 11 septiembre 2001 watapi, chaymanta ñawpaqtaña payqa reqsichisqaña karqan kimsa kuti hunt’asqa profeciapa kamachikuyninta.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin Señor: Ñankunapi sayaychis, qhawariychis, ñawpaq ñankunamanta tapukuychis, maypim allin ñan kashan chayta, chaypin puriychis; hinaptin almanaykichispaq samayta tarinkichis. Ichataq paykuna nirqanku: Manam chaypi purisunchu. Hinallataq qamkunapaq ricchaqkuna churakurqani, nispa: Waqra waqyasqapa qapariyninta uyariychis. Ichataq paykuna nirqanku: Manam uyarisunchu. Jeremías 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Señorqa llaqtanta ñawpaq ñankunaman kutichisqan pacha, samayta tarinkuman (qhipa para), chaymanta rikchaqkunaqa corneta willakuyta qusqakuna karqaku. Llapa profetakuna aswan hunt’asqa hinam qhipa p’unchaykunapa tukukuyninta reqsichinku, chayrayku qhipa p’unchaykunapa corneta willakuyninqa tukuy corneta kanman, chaymi qanchis kaq corneta, chaymi kinsa kaq ay.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Paypa qhepa p’unchaykunapi llaqtan ñawpaq ñankunapi puriyta qallarisqankutaq, reqsikurqa ñawpaq ñak’ariypa rasgokunam huk sapan simbólico histórico pusariqta rikuchisqanta (Mohammed), hinaspa iskay kaq ñak’ariypis chayllatataq ruwasqanta (Osman). Tarikusqa karqa ñawpaq tawa trompetakunapas sapankama específico simbólico pusariqkunayuq kasqankuta, trompetata reqsichinankupaq; chaymantataq reqsikurqa Osama bin Ladenqa kinsa kaq ñak’ariypa simbólico pusariqnin kasqanta.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Mohammedqa Arabiawanmi tupasqa karqan, Osmanqa Turkiapi Ottoman Imperiopa unanchaqninmi karqan, Osama bin Laden-taqmi tukuy pachapi islámico terror-ta rikuchirqan, ichaqa payqa, Mohammed hina, Arabia runam karqan.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Hinallataqmi rikhusqa karqanpas ñawpaq ñak’ariyqa Roma llaqtapa ejercitonkuna-ta ch’uqichisqa kasqanta, iskay ñak’ariytaq Roma llaqtapa ejercitonkuna-ta wañuchisqa kasqanta. Chaymanta, 11 ñiqin septiembre killapi, 2001 watapi, reqsisqa karqan kimsa ñak’ariypa Islam nisqaqa Roma llaqtapa ejercitonman (Estados Unidos) ñak’arichisqanta; ichaqa Domingo p’unchay kamachiypiqa, chay ejercitota wañuchinqa, imaraykuchus Estados Unidosqa Bibliaq willakusqanpi soqtañiqin qhapaq suyukunaq tukukuyninman chayan, hinaspa nacional soberaníanta saqen dragón, bestia, hinaspa llulla profetaq kimsa hukllachasqa tinkuyninman.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Reqsisinmi qawarisqa karqanmi Estados Unidosqa kay pachapa uywa iskay waqrayuq atiywan kasqanta. Kay pachapa uywapa huk ñawpaq profétic característicanmi corderomanta dragónman tukusqanmanta. Profecía nisqapi waqrakuna kallpata rikuchinku, chaymi kay pachapa uywapa kallpankuna karqan Republicanismpas Protestantismopas, kay pachapa uywapa iskay waqrankuna hina rikuchisqa. Ichaqa kunan qhipa p’unchaykunapi, kay pachapa uywapa iskay kallpankuna militar atiypaqtawan qullqi-llank’ay atiypaqtawan tukupusqanku. 11 de septiembre de 2001 watapi, kinsa kaq ay niqpa Islamnin kay pachata maqariq, kay pachapa uywapa símbolonninta; Pentágonota, militar kallpanpa símbolonninta; hinallataq Nueva York llaqtapi Torres Gemelas nisqakunata, qullqi kallpanpa símbolonninta.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Imaynatataq reqsikurqanpas ñawpaq ñak’ariyniyoq ñawpaq kaq ñak’ariypa qallariynin historianta, hinallataq iskay kaq ñak’ariypa tukukuynin historianta, iskaynintinpas pachak tawa chunka tawa waranqa (144,000) sellasqa runakunapa sellakuyninmanta huk rikuchiyta qawarichisqanta, chaymanta reqsikurqanpas kinsa kaq ñak’ariy chayamuqtin, maypachachus New York llaqtaq hatun wasinkuna urmachisqa karqan, chaypi sut’inchasqa karqan pachak tawa chunka tawa waranqa sellasqa runakunapa sellakuynin ruray qallarisqanta.
“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 chay willakuychu hamun ñoqaqa nisqayta, Nueva York llaqtata hatun wayra unu qochawan pichasqa kananta? Kaytaqa hayk’aqpas mana nisqanichu. Nisqanmi kani, chaypi hatun wasikunata huk pataman huk patata sayarichisqankuta qhawaspa: ‘¡Imayna manchay qhawariykunakunaraq kanqa, Apunchik allpata sinchi manchayta kuyuchinampaq hatariptin! Hinaptinmi Apocalipsis 18:1–3 nisqampi simikuna hunt’akunqa.’ Apocalipsis pa chunka pusaqniyuq kapitulon llapanmi kay allpaman hamuqkunamanta huk amonestaciónmi. Ichataqa mana mayqen k’anchayniyoqchu kani sapaqta Nueva Yorkmanta imaña hamunanta rikhurichiq, aswanqa yachani huk p’unchay chaypi hatun wasikuna Diospa atiynin muyurichisqanwan hinaspa kutichisqanwan urmachisqa kanankuta. Qowasqa k’anchaymanta yachani tukuy pachapi thuñiy kasqanta. Señorpa huk simillanwan, atiyniyoq kallpanpa huk llamk’ayllanwan, kay hatun sinchi ruwasqakuna urmanqaku. Chaypi ruwakunqaku manchay kayninkuta mana yuyaymanapas atisqanchik qhawariykunakuna.” Review and Herald, July 5, 1906.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
“Kay pachapi kaq tukukuynin,” nisqaqa Islam nisqap kasqanmi, imaraykuchus paypa kasqanqa Apollyon hinallataq Abaddon hina rikuchisqa kashan Apocalipsis qelqap isqon kaq capítulo, chunka hukniyuq versículonpi.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
Paykunapaq huk reytam karqan, ukhu mana tukukuq t’uqupa angelninmi; sutinqa hebreo simipi Abadón nisqa, ichaqa griego simipi sutinqa Apolión nisqam. Apocalipsis 9:11 (NUEVE ONCE).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Islamta kamachiq reynip sutinpa, utaq kikin kayninpa nisqan yuyaynin, hebreo simipipas griego simipipas, iskay sutikuna rikuchisqanman hinaqa “wañuy” hinaspa “tukuy chinkachiy” nisqanmantaqmi; chayqa chayamurqan septiembre 11, 2001 watapi, ñawpaq hatun wasikuna Nueva York llaqtapi urmachisqa kaptin. Chay pachamantapacha, Apocalipsis capítulo dieciocho, versículos hukmanta kimsa kama qallariqta hunt’akuyta qallarirqan.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Riqsirisqa karqanmi, Génesis qillqapi Islam-pa sallqa runanpaq ñawpaq rimaypi hebreo simi “Arabia llaqtapi sallqa asno” nisqapaq kaqta llamk’achisqanmanta, chay versículopin “sallqa runa” nisqa hina tikrasqa karqan. Islam-pa unanchanqa caballokuna ayllumi, hinaspa Apocalipsis qillqapa isqun ñiqin kapítulopin chayqa maqanakuy caballo hinañataq rikuchisqa karqan. Habacuc-pa santu tablakunanpi, maypichus Diospa llaqtan yachachisqa karqan “ama hukman tikrachinankupaq,” Islamqa maqanakuy caballokunahuanmi chaypipas rikuchisqa karqan.
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.
Hinaspan Señorpa angelnin payta nirqan: Qhawariy, wiksayuq kashanki, qhari wawataq wachanki, sutintaq Ismael nispa churanki; imaraykuchus Señorqa llaquykita uyarirqan. Payqa sallqa runa hinan kanqa; makinpas llapa runakunapa contranpi kanqa, llapa runakunapa makinkutaq paypa contranpi; llapa wawqi-panankunapa ñawpaqenpitaq tiyanqa. Génesis 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Ismaelpa naceyninmanta ñawpaq rimayqa huk “hark’aywan” tupasqa karqan, chaymi Islamwan tinkisqa ñawpaq simbolonman tukurqan.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Kunanmi Sarai, Abrampa warminnin, manam wawatachuqchu karqan; payqa huk sirvientayuqmi karqan, Egipto llaqtamanta, sutinmi Hagar karqan. Hinan Saraiqa Abramta nirqan: Qaway ari, Señorqa hark’awarqanmi mana wachanaypaq; ruwakuyki, yaykuy sirvientayman; ichapas paymanta wawata chaskisaq. Hinaspan Abramqa Saraypa rimayninta uyarisqa. Génesis 16:1, 2.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
Islammanta ñawpaq kaq rimayllapin, Ismaelpa paqarisqanwan rikuchisqa hina, kasukuyqa qhawachisqa kashan. Kasukuy yuyayqa Islam dinapa ancha allin muyunmi. “Islam” sutinqa iskay arabiya simimantam hamun: “salaam”, chayqa “thak kawsay” ninmi, hinaspa “aslama”, chayqa “kasukuy” utaq “surrindiy” ninmi. Islam yachachin, iñiqkunaqa sapa kawsaypa tukuy chiqninpi Allahpa (Diospa) munayninman kikinkupa munayninkuta kasuchiyta. Saraqaqa mana allin akllay rurasqanta yachaspa, Abrahamta kallpachasqanrayku Hagarwan tantanakuspa Ismaelta paqarichinanpaq, Abrahammanta saqisqa karqan Hagarta sinchiwan tratayta; chaymi Hagarqa Abrahampa wasinmanta ayqekurqan. Chaypim angelmanta willakuyta chaskirqan.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. 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 16:6–12.
Ichaqa Abramqa Saraitaqa nirqan: Qhaway, sirviykiqa makiykipin kashan; munasqaykiman hina paywan ruway, nispa. Saraiqa payta sinchita ñak’arichiptin, payqa ñawpaqninmanta ayqekurqan. Chaymi Señorpa angelninqa payta tarirqan chunniq pampapi unu pukyup patanpi, Shurman rinapaq ñanpi kaq pukyup patanpi. Hinaspan nirqan: Hagar, Saraiq sirvin, maymantataq hamunki? maytataq rinki? nispa. Payñataq nirqan: Señoray Saraiq ñawpaqninmantam ayqekushani, nispa. Señorpa angelninñataq payta nirqan: Señoraqkipa qayllanman kutiy, hinaspa paypa makin uranman uyarikuy, nispa. Señorpa angelninñataq yapamanta payta nirqan: Mirayniykita anchatapuni mirachisaq, askha kasqanrayku yupay atisqa mana kananpaq, nispa. Señorpa angelninñataq payta nirqan: Qhaway, wiksayuqmi kashanki, hinaspan qhari wawata wachanki, sutintataq Ismael sutichanki; imaraykuchus Señorqa ñak’ariyniykita uyarirqan. Paytaq sallqa runa kanqa; makinqa llapa runakunapa contranpi kanqa, llapa runakunapa makintaq paypa contranpi kanqa; hinaspan llapa wauqenkunapa qayllanpi tiyanqa. Génesis 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Islampa hark’aynin, “uyariy” nisqaqa Islampa dininqa imayna kasqanta rikuchisqan, hinallataq Islampa ruwananqa llapallanta Ishmaelpa ñawpaq rimayninpi kashan, hinaspan rikuchin Apocalipsispi kinsa ay nisqakunawan sut’inchasqa Islampa profético ADNninta. Señorqa llaqtanta Jeremíaspa ñawpaq ñankunaman pusaspa, chaymantapas reqsirqanku Apocalipsis qanchis kapítulopi tawa angelkuna hark’asqan “tawa wayrakuna” nisqakunaqa sut’ipi Islampa tawa wayrankuna kasqanta.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Anqilkunaqa tawa wayrata hap’ispa hark’achkanku; chayqa rikuchisqa kachkan piñakusqa kawallu hinam, kacharparispa lloqsimuyta maskhaspa, tukuy kay pachap patanpi phawariyta munan, ñanninpitaq chinkachiytawan wañuytawan apamun.” Manuscript Releases, volume 20, 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
Islampa “phiñasqa caballo”-n, hinallataq “tawa wayra”-kuna, pikunachus “hark’asqa” kanku pachak tawa chunka tawa waranqa sellosqa kayninku hunt’akuchkaptin, paykunapa “ñan”-ninkupi “wañuyta chaymanta chinkachiyta” apamunku (Abaddon, Apollyon). Imaynatachus Hagarpi churakusqa hark’ayqa chay willakuy rimaymanta rikch’ayninta Islampa unanchanman churarqan, chaynallataq tawa wayrakuna, phiñasqa caballopas iskaynin hark’asqa kanku; chay cheqaq kayta churaykuspaqa reqsisqa karqan ñawpaq ñak’ariy qallariyninmantaqa, Islampi huk hark’ay kasqanta riqsichispa, imaynatachus Abubakarp historiamanta kamachisqanpi rikuchisqa kasqan hina.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Hinaspata kamachisqa karqanku mana allpapa qorata, nitaq ima q’omer kaqta, nitaq ima sach’ata ñak’achinankupaq; aswanqa Diospa sellonta urqunkunapi mana apaq runakunallatam. Apocalipsis 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Líneamanta hinaspam, iskay kaq ay t’iqsiy, kinsa llakiykunap kimsa kutin churakuyninpi ñawpaq llakiypa qallariynin patapi churakusqa, tawa angelkuna cachariykunata reqsichin; chaymanta kay versículopi rikuchin Islampa iskay hatun yihadninqa cacharisqanta.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Sokta angelman, trompetayuq kaqman, nispa: Hatun Éufrates mayupi watasqa kachkan chusku angelkunata kachariy. Apocalipsis 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Chayraymi hamut’asqa karqa, kinsa kaq llaquypa qallariyninpi Islamqa iskaynintin kacharisqa hinallataq hark’asqa kananta, kaymi Panay Whitepa kikin willakuynin.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay tiempopeqa, salvaciónpa llamkanan tukukuyman yaykushaqtin, kay pachaman ñak’ariy hamunqa, hinaspa nacionkuna phiñakunqaku, ichaqa hark’asqa kashanku ama kinsa kaq angelpa llamkananta hark’anankupaq. Chay tiempopeqa ‘qhipa para,’ utaq Señorpa qayllanmanta samaykuchiq musuq kallpachay, hamunqa, kinsa kaq angelpa sinchi qapariyninta kallpachananpaq, hinaspa santoskunata wakichinanpaq sayanankupaq chay pacha, maypachachus qanchis qhipa plagas pashtachisqa kanqa.” Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Islampa ñawpaq pacha willakuyta maskhaspaqa tarikusqa karqan ñawpaq ñak’ariypa Árabe Islam nisqapa maqanakuykuna chaymanta atipaykunapas, Islamrayku hamut’asqa kasqanta “ñawpaq hatun jihad” nisqahina; hinaspataq tawa angelkuna kacharisqa kasqanmantapacha qallarisqa Otomano Imperiopa maqanakuyqa, Islamrayku hamut’asqa kasqanta “iskay ñiqin hatun jihad” nisqahina. Kimsa kuti churaywan tupaspa, Islamqa creenmi kinsa ñiqin hinaspa qhipa hatun jihadqa 11 septiembre 2001 p’unchawpi qallarisqanta. Imaynatas William Miller huk kuti qillqarqan: “Historiawan profecíawanqa acuerdan.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
“Líneamanta líneamanta” nisqa kay qhawariyqa, cachariyta hinaspa chaypachallata hark’ayta, ñawpaqta churashqa hukñiqin hinaspa iskayñiqin llaquykunapa qallariq profétiko líneankunata hukninwan hukninta hawapi churaywan rikuchisqa hina, Profecíapa Espíritunwan sumaqta takyachisqa karqa; hinaspataq Islamqa 11 de septiembre de 2001 p’unchawpi maqtaqtin, Presidente George W. Bushqa Islampa contranpi llapa pachapi huk hark’ayta churarqa, “guerra contra el terrorismo” nisqanta qallarispa. Chaypachalla cacharisqa hinaspa hark’asqa kay Islampa “phiñasqa caballo” nisqaqa Bibliamanta, Profecíapa Espíritumanta, hinaspa historiamantapas takyachisqa karqa.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
“Corderota qhipanta qatipaqkuna” Milleritakunaq ñawpaq ñankunaman kutispa tariyku “samayta”, chayqa qhipa para kasqanta, Sister White sut’inta rimasqanman hina qallarin naciones phiñakusqa kashaqtin, ichaqa hark’asqa kashaqtinpas, imaynan 11 septiembre 2001 p’unchaypi karqan hina.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay p’unchawkunapi, salvaciónpa ruraynin wichq’akuchkaptin, allpaman ñak’ariy hamunqa, hinallataq nacionkuna phiñasqas kanqaku, ichaqa hark’asqa kaspa mana saqinankupaq kinsa kaq angelpa rurayninta hark’ayta. Chay p’unchawkunapi ‘qhepa para’, icha Señormanta kawsariy musuqchasqa samay, hamunqa, kallpachananpaq kinsa kaq angelpa sinchi qhapariyninta, chaynallataq santoskunata wakichinanpaq sayayta atinanankupaq chay pacha, maypachachus qanchis qhepa plagas jich’asqa kanqa.” Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
Paykuna “Corderota qatiqkuna” Milleritakunapa ñawpaq ñankunaman kutispanku, tarinku “samayta”, chayqa qhipa tamyam, mayqintachus Hermana White riqsichin qallarinman hina Apocalipsis chunka pusaqniyuqpi atiyniyuq angel uraykamusqan p’unchawpi, septiembre 11, 2001 watapi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Qhipa paraqa Diospa llaqtanman urmaykunanmi. Huk atiyniyuq angelan hanaq pachamanta uraykamunqa, hinaspataq llapa kay pachapas paypa k’anchayninwan qhanchasqa kanqa.” Review and Herald, April 21, 1891.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
Chay hatun angelqa uraykamurqa Nueva Yorkpa wasinkuna urmachisqa kaptinmi, pachak tawa chunka tawa waranqa sellayqa qallarikurqa, hinaspataq qhipa paraqa ch’iqchiyta qallarikurqa. Paykunaqa Jeremiaspa ñawpaq ñankunaman kutichisqa kaspa, “samayta” tariqkunaqa, chaymi qhipa paraqa, chaypim reqsirqanku Isaiaspa “samay” hinaspa “kawsarichiy” nisqanpas qhipa para kasqanta; ichaqa chaypas Diospa llaqtanman 11 septiembre 2001 p’unchawpi chimpakuq pruebapa reqsichisqan karqa, aswanraq “asikuq runakunapaq” chay “Jerusalénpi kamachiqkunapaq”. Hinaspan hamut’arqanku chay prueba iskay sapa kasqanta, imaraykuchus chayqa Islampa kinsa kaq ay pa willakuyninta rikuchirqa, hinaspa chayhina ancha ancha importante kaspa, qhipa paramanta willakuyninta sayachiq bíblico metodología nisqatapas rikuchirqa.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
Paykunamanmi nirqan: Kayqa samaymi, kaywanmi sayk’usqakunata samachinkichik; kaymi kawsarichiyqa. Chaywanpas mana uyarisqankuchu. Ichaqa Señorpa siminqa paykunapaq karqan kamachiy hawan kamachiy, kamachiy hawan kamachiy; siqi hawan siqi, siqi hawan siqi; kaypi pisilla, chaypipas pisilla; hinaptin rinqaku, qhipaman urmanqaku, pakisqa kanqaku, toqllaman urmanqaku, hinaspa hap’isqa kanqaku. Chayrayku Señorpa siminta uyariychik, Jerusalén llaqtapi kay runakunata kamachiq asipayakuq runakuna. Isaías 28:12–14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Ñawpa ñankunapi purispaqa, Diospa qhepa p’unchay llaqtanman qawachirqan chunka sipaskunapa willakuynin, mayqenchus “Adventista llaqtapa kawsayninta rikuchin,” wakmanta hunt’akunanpaq kasqanta “sapa simikama,” pachak tawa chunka tawa waranqa sellasqa kay p’unchaykunapi. Chay willakuymi, maypi kay willakuy ñawpaq kutipi hunt’akurqan, riqsichirqan Habacuc iskay ñiqi sut’ita chay willakuyman tinkisqa kasqanta, chaymanta huknin kasqantapas. Chayrayku Habacuc iskaypi “rimanakuy” nisqa samaypa chaymanta kawsarichiq ch’uya kawsaypa prueban karqan, mayqentaq asipayasqa runakuna uyariyta mana munarqanku. Cheqaq Biblia yachaqkuna ñawpa ñankunata maskhayta qatiqtinkum, yachakurqanku manam chunka sipaskunapa willakuynillachu, ni Habacuc iskayllachu, chaylla profecía kasqanta, astawanpas Ezequiel chunka iskay ñiqipis chayllataq kasqanta.
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.
“Ezequielpa profecianmanta huk rakhu pas creyentekunapaq kallpachakuq hinallataq sonqochakuq karqa: ‘Señor Diospa simin hamuwarqa ñoqaman, nispa: Runaq churin, ¿imaq kay rimayqa Israel hallp’api qankunap kachkan, nispa: Punchawkuna aswan unaychakuqmi, llapa rikuchiytaq mana hunt’akunachu? Chayrayku paykunaman niy: Kayhinan nin Señor Dios.... Punchawkuna qayllamñan kachkan, sapa rikuchiyqaq hunt’akuyninpas.... Ñoqan rimasaq, hinaspa rimasaq simiqa hunt’akullanqapuni; manañan aswan unaychakuqñachu kanqa’ ‘Israel wasi runakunan nin, Paypa rikusqan rikuchiyqa achka punchawkuna qhipapaqmi, hinaspa karu tiempo-kunamantañan profetizan. Chayrayku paykunaman niy: Kayhinan nin Señor Dios; Manan mayqin simiykunapas aswan unaychakuqñachu kanqa, aswanpas rimarisqay simiqa ruwasqa kanqa.’ Ezequiel 12:21–25, 27, 28.” The Great Controversy, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Pachak chunka tawaq chunka tawaq waranqa tawaq pachak tawaq chunka tawaqniyuqkunaq sellasqa kayninpa pacha, 1840manta 1844kama Advento kuyuriyninwan rikuchisqa hina, qhepa p’unchaykunapi pacha kashan, maypichus “sapa rikuyqepa ruwaynin” “hunt’akapunqa”. Ñawpaq ñak’ariypa profetika historianninqa, iskay ñak’ariypa profetika historianninqa patapi churakuspa, kinsa ñak’ariypa profetika historianta reqsichin; chayqa pachak chunka tawaq waranqa tawaq pachak tawaq chunka tawaqniyuqkunaq sellasqa kayninpa profetika historianninqa. Chayqa hinallataq 1840manta 1844kama historiapasmi. Hinallataq, Pactopa Willkanpaq ñanta waqichiq kachaqpa llamk’aynin hunt’akusqan historiapasmi. Chayqa historiami maypichus allpa uywaq iskay waqrankuna soqta kaqmanta “pusaq” kaqman tikrakuyninta rinku, chay “qanchismantam” kashan. Chayqa historiami maypichus iskay profetakuna ñanpi wañuchisqa kanku, Apocalipsispa chunka hukniyuq kapituluypi.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Chaymantaqa ancha allin riqsisqaqa kaymi: Diospa simin mana hayk’aqpas pantasqanmanta, hinallataq llapa profetakuna aswan achka qhipa p’unchaykunamanta rimashasqanku huk pachakunamanta aswanqa, 11 de septiembre de 2001 p’unchaypi “profético p’unchaykunaqa qayllapi kashan”, maypichus Diospa rimarisqan “simikuna” “hunt’akunku”, hinaspataq “manañam astawan suyaychasqachu kanqa.”
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
1863 watapi hataripikuyqa Laodicea nisqapi Adventismo-ta churarqan chunlla puriyta purun pampapi, llapanku wañusqakuna kanankukama. Señorqa chay historiaman kutimpuqarqan 11 septiembre 2001 p’unchaypi, imaynatachus Kadespi ñawpa Israelwan rurarqan hinata.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Kadeshman ñawpaq watukuyqa chunka espía runakunapa hatarikuyninta paqarichirqan, chaymantaq chunka wata puriyta chunllaq pampapi apamurqan. Tawa chunka watakuna tukukuptin, Kadeshman kutimuspanku, chaypitaq Moisésqa Roca-ta iskay kuti maqaykurqan hinaspa Mana Haykuypaq Suyasqa Hallp’aman mana yaykunanpaq hark’asqa karqan, ichaqa Josuéwan kuska yaykurqanku. Septiembre 11, 2001, qhipa mirayta reqsichin, hinaspa Diosqa Manan siminta astawan unayachinqachu.
We will address this fact in the next article.
Kay chiqaq qelqay qelqaypi kay cheqaqta rimasun.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“Israelpa chunlla pampapi kawsayninpa willakuyninqa qillqasqa karqa Diospa Israelninpaq, pacha tukukuyninkama allinpaq. Diospa rurayninkuna ch’in pampa puriqkunawan, llapa puriyninkupi kayman chayman muyusqankupi, yarqayman, unuman, sayk’ukuyman qhawachisqa kasqankupi, hinaspa paypa kallpanpa musphay rikuchikuyninkunapi paykunata yanapananpaq, huk divina yachachina rikch’ayninmi, ancha willakuywan hinaspa yachachiywan hunt’asqa, llapa pachakunapi paypa llaqtanpaq. Hebreokunapa imaymana kawsay rikuchikuyninqa huk yachay wasim karqa Canaánpi prometesqa wasinkupaq wakichisqa kananpaq. Dios munan kay qhipa p’unchaykunapi paypa llaqtan llamp’u sonqowan, yachakuyta munasqa espirituwan, unay Israelpa pasasqan nina hina pruebakunata kutin qhawarinankuta, hanaq Canaánpaq wakichikuyninkupi yachachisqa kananpaq.”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“Rumiqa, Diospa kamachisqanwan maqasqa, kawsayniyuq yakunkunata lluqsichirqan, Christopa unanchaqnin karqan, paymi maqasqa, ñut’usqa ima karqan, yawarninwan chinkaq runapa qespichisqanpaq huk pukyu waqaychasqa kananpaq. Imaynachus rumiqa huk kutillam maqasqa karqan, hinallataq Cristoqa ‘huk kutillam haywasqa kanan karqan, achkaqpa huchankunata apanampaq.’ Ichaqa Moisésqa Kadespi mana allin yuyaywan rumita yapamanta maqaspa, Christopa sumaq unanchayninta wañuchirqan. Qespichiqniykuqa manam iskay kutita sacrificasqa kananpaqchu karqan. Hatun haywayqa huk kutillam rurasqa kasqanrayku, graciampaq bendicionninkunata maskaqkunapaqqa Jesúspa sutinpi mañakullayllañam necesitakun,—sunqupa munayninkunata llaqiywan huchamanta kutirikuspa mañakuyninpi willariyllam. Chay hina mañakuyqa Señornin ejército-kunapa ñawpaqenman Jesúspa ch’akinkunata apamunqa, hinaspan musuqmanta lluqsinqa kawsachiq yawar, kawsayniyuq yaku purisqanwan ch’akiq Israelpaq unanchasqa.”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“Diospi kawsaq iñiywan, hinaspa kamachikuyninkunaman llamp’u uyariywanlla, runaqa suyayninta churayta atin Diospa allin chaskisqanman chayananpaq. Chay hatun milagro Kadespi rurasqa kaptin, Moisesqa, llaqtaq mana tukukuq rimarikuywan hinaspa hatariykachaywan sayk’usqa, atiyniyuq Yanapakuqninmanta qhawariyta chinkarqon; mana kasukurqanchu chay kamachikuyta: ‘Ruminman rimaychik, hinaspa unuyninta hurqunqa;’ hinaspa Diospa kallpan mana yanapasqanrayku saqisqa karqa, qillqasqan willakuyta qichuykachananpaq phiñasqanta hinaspa runapa pisi kallpanta rikuchisqanwan. Chay runa, mayqinmi, hinaspa atisqanmi karqan, llamk’asqan tukukuyninkama ch’uya, takyaq, mana payllapaq kaq sayananpaq, qhipapi atipasqa karqa. Diosqa mana yupaychasqa karqa Israelpa huñunakuyninpa ñawpaqenpi, maypichus yupaychasqa kayta atinman karqan, hinaspa sutin hatunchasqa.”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
“Juicioqa chaylla Moiséspa contranpi willakusqaqa sinchi nanaywan p’enqaywan hunt’asqa karqan,—payqa hatariq Israelwan kuska, Jordán mayuta manaraq chimpaspa wañunanpaqmi. Ichaqa, runachu ninqa Señorqa kamachinserviqninwan sinchi mana allinta rurqasqanta chay huk huchallamantachu? Diosqa Moisésta hatuncharqan, chay pacha kawsaypi mana pipas hina hatunchasqanta. Payqa kutin kutinta causanta chiqancharqan. Mañakusqankunatapas uyarispa, uyapura rimay hinata, huk runa masinwan rimashan hina, uyapura paywan rimarqan. Moisés chaskisqan k’anchaywan yachaywan tupaspaqa, huchanpas astawan yapakusqa karqan.” Signs of the Times, October 7, 1880.