We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
Ñawpaq qelqasqapiqa Jeremías pichqa chunka capítulota yuyarirqanchik, chay pasajepitaq Babiloniapa huchanman taripayninmanta, chayqa qallarin Estados Unidos llaqtapi utqaylla hamuq domingo kamachiywan, hinaspataq tukukun Diospa piñakuyninwan. Taripay ejecutivoqaqa Señorpa venganzan p’unchawninmi, chaytaq rikuchisqa karqa Jerusalén llaqtapa chinkachisqanwan wata 70 d.C. nisqapi. Jerusalén llaqtapa chinkachisqan, Roma llaqta ruwaqninwan wata 70 d.C. nisqapi, ñawpaqmanta unanchasqa karqa Jerusalén llaqtapa chinkachisqanwan, Nabucodonosor ruwaqninwan. Iskaynin kuskallañataq ishkay testigokuna karqaku Tiro qati warmipa Taripay Ejecutivonmanta, payqa kikinmi Apocalipsis chunka qanchisniyuq capítulopi qati warmipis.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Jeremías willawanchis, Señorpa venganzan p’unchaykuna hunt’akuspa kunan pacha Babilonia contrapi ruwasqa kaptin, qallarispam utqaylla hamuq domingo kamachiywan, kayta nin: “Chay p’unchaykunapi, chay tiempopi ima, Señor nin, Israelpa huchan mask’asqa kanqa, ichaqa mana kanqachu; Judápa huchankunapas, manataq tarisqachu kanqa: pampachasaqmi waqaychasqaykunata.” Chay p’unchaykunapiqa, pachak tawa chunka tawa waranqa runakunapa sellosqakuyñinqa ñamña hunt’asqa kanqa.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“¿Imataq rurashankichik, wawqe-panakuna, kay hatun wakichikuy llamk’aypi? Kay pachawan huñunakukuqkunaqa kay pacha rikch’ayninta chaskishanku, hinaspan wakichikushanku bestiapa señalanpaq. Kikinkumanta mana atinichakuspanku, Diospa ñawpaqenpi humillakukuqkuna, alma-ninkuta cheqaq kaqta kasukuspa pichaykukuqkunataq hanaq pacha rikch’ayninta chaskishanku, hinaspan wakichikushanku Diospa sellon ch’ukunkupi kananpaq. Kamachiy lluqsiptin, sello churaypas qataykamuptin, paykunapa caracterninku wiñaypaqtaq chuya, mana qhellichasqa kanqa.” Testimonies, volumen 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Kamusqa juicioqa qallarin Apocalipsis pusaq chunka pusaqniyuq capítuloq iskay kaq rimaywanmi, chaymi qhariwarmikunata waqyan Babiloniamanta ayqekunanpaq; Jeremías-taq nin: “paykunaq p’unchaynin hamunñam, watukuyninku pachapas chayamunñam. Babilonia llaqtamanta ayqeqkunapa, qespichikuqkunapa rimayninmi, Sionpi willanakunankupaq Señor Diosninchispa phiñakuyninmanta, templonpa phiñakuyninmanta. Huñuychiy flechero-kunata Babilonia contra: llapa qespita wataykuqkuna, muyuriqninta campamento churaychiy; ama mayqenninpas qespichunchu: ruwasqanman hina kutichiychis; llapa imatachus ruwasqanman hina, chay hina payman ruraychiychis.” Juicionqa “flechero-kuna” nisqakunawanmi hunt’achisqa. Qhelqakuna ukhupi flechero nisqapa ñawpaq kaq rimariyninqa Ismaelmanta kasqa.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Diosqa uyarisqa warmaqpa rimayninta; hinaspan Diospa angelnin hanaq pachatamanta Hagar-man qayakamurqa, nispa: “Imataq qanta nanachishunki, Hagar? Ama manchakuychu; Diosqa maypi kasqanpim warmaqpa rimayninta uyarisqa. Sayariy, warmata hoqariy, makiykipi hap’iy; paymantaqa hatun suyuta ruwasaq” nispa. Hinaqtin Diosqa ñawinkunata kicharirqa, payqa unu pukyuta rikurqa; rispan unuqa waqaychanaman hunt’arqa, hinaspan warmata uqyachirqa. Diosqa warmawan kasharqa; payqa wiñarqa, ch’in pampa-pi tiyakurqa, hinaspan flechawan wañuchiq runa tukurqa. Génesis 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
Apocalipsis chunka hukniyuqpi “hatun allpa kuyuypa hora” nisqaqa sut’inchan Roma qhachwa warmipa hawanpi ejecutivom juzgamientopa qallariyninta, chayqa qallarin huk ratulla hamuq Domingo kamachiywan Estados Unidos llaqtapi. Chay “horapi” “kimsa kaq ay ay lliwraq hamun utqaylla. Hinaspa qanchis kaq angel waqyachirqan.” Kimsa kaq ay ayqa, qanchis kaq trompetam. Islampa flecheronkunaqa Diospa juzgamientonta apamunankupaq llamk’achisqa kanku, papa autoridadpa señalninta (Domingo yupaychayta) obligaspa hunt’achiqkunaman, hinaspa Diospa autoridadpa señalninta (Sábado yupaychayta) sayachiqkunata qatiykachaspa nanachiqkunaman.
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Lucas qillqapi iskay chunka hukniyuq capítulo pi, Jesúsqa, discípulonkuna tapukuyninkunata kutichispa Jerusalén llaqtapa hinaspa templopa thuñisqanmantam, huk histórico willakuyta qon, chaymi qhipa p’unchaykunapa historiantapas rikuchin. Payqa “venganzapa p’unchayninkunamanta” rimarin, chayqa Mesías hina ministerionpa huk ancha allin profético atributo kasqanmi karqa; chaytam ministerionta qallarisqan willakuyninpi reqsichikurqa, profeta Isaías qillqasqamanta Nazaret iglesiapi ñawirispa. Nazaretpi willakuynin, hinaspa Isaíasmanta pasajenqa, mana paypa ministerionllatachu rikuchirqan, aswanpas discípulonkunapa mensajenmantawan, astawan sut’itaqa pachak tawa chunka tawayoq waranqakunapa kuyuriyninpa llank’aynin hinaspa ministerionninmantawan.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Señor Diospa Espírituyniyqa ñoqapi kashan; imaraykuchus Señorqa ñoqata hawin, llamp’u sonqoyuqkunaman allin willakuyta willanaypaq; kachamuwarqan sonqon p’akikuyuqkunata hampinaypaq, prisionerokunaman kacharichisqa kayta willanaypaq, watasqa kaqkunaman carcelmanta kicharisqa kayta willanaypaq; Señorpa sumaq chaskisqa watanta, hinaspa Diosniykupa venganzan p’unchayta willanaypaq; llakikuyuq llapa runakunata sonqochanaypaq; Sionpi waqaqkunaman churapayananpaq, usphapa rantinpi sumaq k’acharitayta, llakikuypa rantinpi kusikuypa aceitenta, llasaq sonqopa rantinpi alabanzapa p’achanta qonampaq; chayhinaqa paykuna sutichasqa kanqaku cheqaq kay sach’akuna hina, Señorpa mallkikusqan hina, pay hatunchasqa kananpaq. Paykunataq unay chinkasqa llaqtakunata hatarichinqaku, ñawpaqmanta thuñisqa kaqkunata sayarichinqaku, hinaspa achka miraykunapa desolacionninkuna llaqtakunata allichanqaku. Huk llaqtamanta runakuna sayaspa uwihaykichiskunata michinqaku, hinaspa huk law runakunapa churinkuna yapuqniykichis hinaspa uvas chakra llamk’aqniykichis kanqaku. Qankunataq sutichasqa kankichis Señorpa Sacerdotenkuna nispa; runakuna qankunata sutichasunkichis Diosniykupa Ministronkuna nispa; gentilkunapa qhapaq kayninta mikhunkichis, paykunapa gloryanpitaq hatunchakunkichis. Qankunapa p’enqakuyniykichispa rantinpi iskay kutita hap’inkichis; hinaspa muspaykuypa rantinpi paykuna rak’isqa chaskisqankupi kusikunqaku; chayrayku hallp’ankupi iskay kutita poseenkaku: wiñay kusikuy paykunapaq kanqa. Ñoqa Señorqa justicia-ta munani, suwa kayta rupachisqa ofrendapaq cheqnikuni; paykunapa ruwayninkutataq cheqaq kaypi pusasaq, hinaspa paykunawan wiñay pactota ruwasaq. Mirayninkuqa gentilkunapa chawpinpi reqsisqa kanqa, miray paqarimuyninku runakunapa chawpinpiwan; llapa paykunata rikukuqkuna reqsinqaku, paykunaqa Señorpa bendecisqan miray kasqanta. Anchatapuni Señorpi kusikusqaq, almaymi Diosniypi kusikunqa; imaraykuchus payqa salvacionpa p’achankunawan p’achalliwashan, cheqaq kaypa mantiwan pakawashan, hina kaspa qhari kasarakuyman riq adornokunawan sumaqchasqa hina, warmi kasarakuyta joyankunawan allinchakusqa hina. Kay pachaqa saphinta wiñachimusqan hina, hinaspa huertaqa chaypi tarpukusqakunata wiñachimusqan hina, chayhinallataq Señor Diosqa llapa nacionkunapa ñawpaqenpi cheqaq kayta hinaspa alabanza-ta wiñachinqa. Isaías 61:1–11.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
Ezequiel qhelqon 9 nisqapi sellasqa pachak tawa chunka tawa waranqa runakunaqa, iglesiapi hinallataq kay pachapipas huchakunamanta llakikukuqkunan kanku. “Señorpa chaskisqa wata, hinallataq Diosniykupa kutichiq p’unchaynin” nisqaqa, Sionpi waqaqkuna sonqochasqa kasqankupin, hinaspataq “chiqap kay sach’akunaman” tukunku “Señorta hatunchanankupaq.” Paykunaqa Señorta hatunchanku, imaraykuchus “chay p’unchaykunapi, chay pacha ukhupipas, nin Señor, Israelpa mana allin rurayninqa maskhasqa kanqa, ichaqa manañam kanqachu.” Llakikukuqkunaqa sellasqa kakuna kanku, paykunataqmi “ñawpaq chunlla tukunakunata hatarichinqaku,” “ñawpaq thuñisqa kaqkunata sayarichinqaku,” hinallataq “achka miraykunapa thuñisqa llaqtakunata allinchanqaku.” Paykunaqa “Señorpa Sacerdoten” sutichasqa kanqaku, runakunataq “Diosniykupa Ministron” nispa waqyanqaku.
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
Pachak tawa chunka tawa waranqa runakunapa allin kayninqa “llapa nacionkunapa ñawpaqenpi wiñamunan” tiyan, hatun allpa kuyuy pacha, huk unancha hinata oqarisqa kashaqtinku. Paykunapa allin kayninqa sapa kuti astawan rurachisqa kachkan, imaraykuchus “allpa saphichanta wiñachimusqan hina, hinaspa chakra tarpukusqankunata wiñachimusqan hina; chay hinallataqmi Señor Diosqa allin kaytawan alabayta wiñachimunqa.” Pachak tawa chunka tawa waranqa runakunapa sellosqa kayninqa qhipa para chayamusqanpim qallarisqa, 1 de septiembre de 2001 p’unchawpi. Chaypim allpapa saphichankuna wiñachisqa karqanku. Isaíasqa reqsichin maypachachus chay saphichakuna wiñamunku.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Tupusqaman hina, wiñarisqan pachapi, paywan rimarinaykita ruwanki; inti lloqsimuq wayra p’unchawpi sinchi wayranta hark’an. Chayrayku Jacobpa huchan pichasqa kanqa; kaymi llapa rurun huchanta qichunaykipaq: altar rumi llapanta ñut’uq rumi hina pakisqa rurasqanpacha, sach’a wak’akuna, musquykuna ima mana sayarinqachu. Isaías 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Paypa wayra p’unchawpi, paypa “sinchi wayra” nisqanmi “hark’asqa” kashan, chaypim mallkikunaq ñawpaq lluqsisqankum qallarinqa para “tupusqa” kaptin. “Hark’asqa” ninqa ñit’isqa kasqanta. Tawa angelkunam Apocalipsis qanchis kaq capítulopi tawa wayrakunata hark’anku chayqa, pachak tawa chunka tawa waranqa runakuna selloswan señalasqa kayninku qallarin. Chay pachapi qhepa paraqa pisiyachisqa hina “ch’iqchiyta” qallarin, imaraykuchus chay versículopi “tupu” nisqa simiqa pisiyachiyta nin. Pachak tawa chunka tawa waranqa runakunaq selloswan señalasqa kayninku pacha qallariyninpi qhepa paraqa tupusqa kashan, pacha tukukuyninpin ichaqa mana tupuyoqñachu kashan.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Diospa Espíritun hatun taqyaykusqan, paypa k’anchayninwan llapan kay pachata achikyachinqa chayqa, manam hamunqachu ñawpaqta mana kachkaptin yachaysapa runakuna, mayqenkunachus kikin experiencianmanta reqsinku ima ninan kasqanta Dioswan kuska llamk’aqkuna kay. Cristo servicioman hunt’asqa, tukuy sunqu consekrasqas kananchik kaqtinqa, Diosqa chayta reqsispa Espíritunta mana tupuy atina hina taqyaykuchinqa; ichaqa kayqa manam kanqachu iglesiapa aswan hatun rak’in mana Dioswan kuska llamk’aqkuna kashaqtin. Diosqa manam Espíritunta taqyaykuyta atinchu anchata sut’i kashaqtin kikillanpaq munaypas, kikillan kusikuyta maskaypas; hinaspa huk espíritu kamachkaqtin, mayqenchus simikunaman churakuspa, Caínpa chay kutichisqanta rimarunman,—‘¿Ñuqachu wawqeypa waqaychaqninqa kani?’ Sichus kay tiempoq cheqaq kaynin, sichus tukuy ladomanta astawan astawan rikurimuq señalkuna, mayqenkunachus llapa imakuna tukuypa qayllamunanta qhawachinku, mana aypanchu cheqaq kayta reqsiq kasqankuta niqkunapa puñusqa kallpankuta rikch’achinapaqqa, chayqa k’anchay mayqenchus paykunaman k’anchamushqanman hina tupaq tutayaymi kay almanakunata hap’inqa. Manam asllapas rikch’akuynin excuse kanchu paykunaqa tukuypa qhepa yupaychana p’unchaypi Diosman apayta atinqanku chay mana kasukuy kasqankumanta. Manam imapas razones kanqachu haywanankupaq imaraykuchus mana kawsarqanku, mana purirqanku, mana llamk’arqanku Diospa siminpa sagrado cheqaq kayninpa k’anchayninpi, chayhinataq juchawan tutayasqa mundoman rikuchinankupaq, paykunapa rurayninkuwan, kuyapayayninkuwan, kallpachakuyninkuwanpas, evangelioq atiyninwan cheqaq kasqan mana atinmanchu llullachiyta nitaq ñiqiyta.” Review and Herald, July 21, 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Qhipa paraq pacha pruebakuy pacha, pachak tawa chunka tawa waranqa sellaqakunapaq, qallarin Santo Espíritupa lluqsichisqa samaypa tupusqanwan, trigopas hinaspa cizañapas cosecha pacha chayamusqankurayku. Paraqa iskaynin claseta puquchin tukukuyman; chaymanta, pruebakuy pachapa tukukuyninpi, trigoqa cizañamanta t’aqasqa kanqa, hinaspa trigoqa chaymanta “yachasqankuta experienciawan imayna kasqanta Dioswan kuska llamk’aqkuna kayta.” Chaymanta paykunaqa “Cristopa servicionninman hunt’asqa, tukuy sonqowan qochakusqa kaptinku, Diosqa chay cheqaq kasqanta reqsinqa Espíritunpa mana tupuyniyuq lluqsichisqanwan.”
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“Chhapi wayra inti lloqsimuy p’unchay” chayamurqa 11 ñiqin septiembre killapi, 2001 watapi; chaymanta Habacucpa rimanakuyqa qallarikurqa qhepa para willaymanta llulla thak kay allin kasqanmanta willaypaq, Diospa venganzan p’unchayninta reqsichiq willayman contrapi. Chay pachapi sach’akunaqa, trigu hinallataq zizaniapas, yuriyta qallarikurqanku hinaspa poqochayta apamurqanku chay rikhurichinankupaq, utqhaylla hamuq domingo kamachiy taripaypi.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
Yapamanta, kay parablakuna yachachinmi tarinanta mana kanqachu juiciomanta qhipaman watukuy pacha. Evangelio llamk’ay tukukuptinmi chaylla qatiqninpi allinkuna mana allinkunamanta rak’isqa kanqa, hinallataq sapa huk clasepa destino-nin wiñaypaq takyasqa qhipanqa. Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Huk ñiqin runakuna intiman k’umuykunku Ezequiel qelqap pusaq kaq capitulopi, hukñataq Diospa sellonta chaskinku Ezequiel qelqap isqun kaq capitulopi. Lucas qelqap iskay chunka hukniyuq capitulopi, Cristoqa pachak tawa chunka tawa waranqa runakunata reqsichin, hinallataq kay pachap willakuy historiapa qhipa mirayninta señalaspa huk señalta churaykun. Paymi reqsichirqan ima señalta cristianokuna reqsinanku tiyan Jerusalén llaqtap thuñisqa kananmantan ayqekunankupaq.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Jerusalén llaqtata soldadokuna muyuriykusqanta qhawaspaykichikqa, yachaychikmi ch’usaqyachisqa kananqa qayllaña kasqanta. Chaypachaqa, Judeapi kaqkuna urqukunaman ayqekuchunku; chay ukhupi kaqkunapas lluqsinchunku; hallp’akunapi kaqkunataq ama chayman yaykuchunchu. Kaykunan kanku muchuy p’unchawkuna, qelqasqa llapa imapas hunt’akunampaq. Lucas 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Jesúsqa reqsichirqan, “línea hawan línea” nispa, señalmanta astawan proféticota qhawachiq rasgokunata; imaraykuchus siminkunaqa manam Lucasllachu qillqarqan, aswanpas Mateowan Marcoswanpas.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Kay qhapaq kaymanta allin willakuyqa tukuy pachapi tukuy suyukunapaq testigohina willasqa kanqa; chaymantaqa tukukuynin hamunqa. Chayrayku, Daniel profetapa nisqan chinkachiq millay kaqta qhapaq cheqpi sayashaqta qankuna rikuspá, (piñataq ñawirqin, chayta entiendenqa:) chayqa Judeapi kaqkuna orqokunaman ayqekuchun. Mateo 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Chayriqaqaqa ñawpaqta llapa nacionkunapi willasqa kananmi. Ichaqa apasunkichik chaymanta huchachaspa entregasunkichik chayqa, ama ñawpaqmantaraq yuyaychaychik imatachus rimankichikman chaymanta, nitaq ama wakichikuychikchu; aswanpas ima rimaychus chay horaspi qosqasunkichik, chayta rimaychik: mana qankunachu rimashankichik, aswanpas Espíritu Santo-mi. Kunanqa wawqenmi wawqenta wañuyman entreganqa, taytanpas churinta; wawakunataq hatarinqaku tayta-mamankupa contranpi, wañuchisqankutaq ruwanqaku. Hinallataq llapa runakunam sutiyrayku cheqnisunkichik; ichaqa pichus tukukuyninkama muchuyta awant’anqa, paymi salvasqa kanqa. Ichaqa rikunkichik desolaciónpa millay ayqaychakuyninta, profeta Danielpa nisqanta, mana kanan cheqpi sayashaqta, (ñawiriqqa entiendenanpaq,) chayqa Judea llaqtapi kaqkuna urqukunaman ayqekuchunku. Marcos 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Qanchis qhipa saqraq onqoykuna manaraq iskay rikch’aqkunaman chay “piñas p’unchaykuna” nisqapa qhipa, hunt’asqa, hinaspa tukukuq hunt’aynin hunt’akuchkaptin, qhapaq suyuq evangeliunqa llapa nacionkunapi willasqa hinaspa yachasqa kananmi. Evangelioq willakuyninqa nacionkunaman qusqa kan utqaylla hamuq Inti p’unchay kamachiy Estados Unidos llaqtapi kaptin, pachak tawa chunka tawa waranqa runakuna huk unancha hina hatarichisqa kaptinku. “Piñas p’unchaykuna” nisqaqa Babiloniapa q’añu warmi nisqapa Ejecutiva Juiciopa pacha tiemponta rikuchin, chaymi Estados Unidos llaqtapi Inti p’unchay kamachiywan qallarin, hinaspa Miguel sayariqtin tukukun, runapa allinchasqa tiempo wisq’akuchkan, Diospa phiñakuynintaq qanchis qhipa saqraq onqoykunapi ichaqa t’akiykusqa kachkan.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
Pachaqa tiempoqa “hora”mi, maytataq Marcos reqsichin, hinaspa “hora”mi “hatun allpa kuyuy” nisqapaq, hinaspa “hora”mi chunka reykuna qanchis ñiqin qhapaq suyunko papaduman qusqankupi. Qhipa alma llapa nacionkunaman willasqa evangelioyta chaskiptinña, probacion tukukun, hinaspa Diospa phiñakuynin mana kuyapayawan hich’aykukapun. Chay pachaqa qallarin evangelio llapa nacionkunaman willakusqawan, señalta hoqarisqa kaptin; hinaspa tukukun qhipa runa evangelio willakuyman kutichiptin, mayqan evangelio mensaje señalmanta willasqa, predicasqa, hinaspa qelqasqa karqa. Chay pacha tiempoqa “p’unchaykuna venganzapaq” nisqanmi.
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Lucas qillqapi, iskay chunka hukniyuq capítuloapi, Jesúsqa chay historiata sut’inchasqa, paymi reqsichin tukukuynin mirayta, paypa iskay kutin hamuyninman hina mana wañuqta. Payqa huk señalta reqsichin, chaymi rikuchisqa kachkan Daniel profetapa rimarisqan “ch’usaqyachiq millay cheqnisqa” nisqapi. Chay señalqa kan, maypachachus “ch’usaqyachiq millay cheqnisqa” sayarin “qullana cheqapi”, hinallataq maypachachus “mana sayananpi sayarinqa”, chaypachataq Jerusalén llaqtaqa “soldadokunawan muyurichisqa” kachkan.
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Wata 66‑pi Cestio Jerusalén llaqtata soldadokuna muyurirqanku, chaymi Jerusalénpi kaq cristianokuna llaqtamanta ayqekurqanku; Sister White‑taq reqsichin tukukuyninpi wata 70‑pi chinkachisqa kasqan tiempoqa, mana huk cristianopas wañusqanta. Cestioqa muyuy chakiyta qallariyrqan, hinaspataq rikch’akuq mana sut’inchasqa imarayku kaqrayku kutirikurqan; llaqtapi kaq cristianokunataq, chay señalmanta willakuyninwan tupaspa, ayqekurqanku. Wata 70‑pitaq Titoqa wakmanta muyuy chakiyta sayarichispa chinkachiyta hunt’arqan. Cestiopa muyuy chakiyninqa qallariynin karqan imachus “Ñawpaq Judío‑Romano Awqanakuy” nisqa sutichasqa kaqpa, Titopa muyuy chakiyninwan chinkachisqanqa “Ñawpaq Judío‑Romano Awqanakuy” nisqa kaqpa tukukuynin karqan.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
Tukuy historiam kinsa wata kimsa wata kuskan watayuqmi karqa; qalariyninpas tukukuyninpas huk muyuychasqa maqanakuywanmi qallarirqan chaymanta tukurqan, hinaspataq qallariyninpiqa Diospa llaqtanpaq huk señalmi kachkarqa. Chay historiataqa Cristoqa Diospa venganzan p’unchaykunam nispa reqsichirqan, chaymi paypa ministerionpi reqsichinanpaq huk sut’i ima karqa. Chay p’unchaykunaqa Roma llump’a warmipa huchapaq ejecutiva juicioyta rikuchin, chaymi utqay hamuq domingo leywan qallarin, hinaspataq runapa probationninqa wisq’akusqan kama tukukun. Babilonia llump’a warmipa contran ejecutiva juicioypa qallariyninpiqa pachak tawa chunka tawa waranqa runakuna huk estandarte hina hatarichisqa kanku, chayqa huk señalmi. Diospa huknin uywakunam chay señalta rikuspanku Babiloniamanta ayqekapunanku, mayqampa tukukuyninta Jerusalénpa tukukuynin unancharqan.
We will continue to consider Luke chapter twenty-one in the next article.
Qatiq qillqapiqa, Lucas qillqasqanmanta iskay chunka hukniyuq capítulo nisqata qawarispa qatiqasun.