The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
Intimanta, killa, ch’askakuna nisqakunawan rikuchisqa señalkunapa hunt’akuyninqa historiador-kuna, Adventismo-pa ñawpaq puriqninkuna, hinallataq Hermana White-pa qillqasqankunawan ancha sumaqtaña rimarisqa kashan. Wakinkuna señalkunamanta Jesuspa rimarisqanqa wakinkunamantaqa mana chay hina reqsisqa kanchu. Pisillan reqsinku “naciones”-pa “kay pachapi” llaquyninqa huk sut’i hunt’akuyniyuq kasqanta. Manam allinta entiendenchu “hanaq pacha atiykuna” khatatichisqa kasqanpa simbolon ima ninanta, “kay pacha atiykuna” khatatichisqa kasqanman chimpapuni. Hinallataq pisillan Laodicea Adventistakuna entienden “hamuy” nisqa, “Runaq Churin phuyu ukunpi hamushan” nisqaqa Millerita historiapi hunt’akusqanta.
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’
“Cristop kutimunan p’unchayninpas, horanpas mana reqsisqa qespichisqa karqachu. Qespichiqmi discipulonkuna-man nirqan pay kikinpas mana atisqanta iskay kutin rikhurimuyninpa horanta yachachiyta. Ichaqa wakin ruwaykuna-ta rimarqan, chaykunawan paypa hamuynin qayllapi kasqanta yachanankupaq. ‘Señalkuna kanqa,’ nispa nirqan, ‘intipi, killapi, chaskakunapipas.’ ‘Inti tutayachisqa kanqa, killapas mana k’anchayninta qonqachu, hanaq pacha chaskakunapas urmaykamunqaku.’ Kay pachapiqa, nispa nirqan, kanqa ‘nacionkunap llaquynin, sasachakuyninwan; mama qocha, olaskunapas qaparishanqaku; runakunap sonqonkuna manchakuymanta, kay pachaman hamuqkunata suyaspa, pisi kallpayoq rikukunqaku.’”
“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’
«“Hinaspan runakunaqa rikunqaku Runapa Churinta hanaq pacha phuyukunapi hamuqta atiyniyuq hatun k’anchayniyoqta. Paymi angelninkunata cachanqa hatun pututupa waqayninwan, hinaspan paypa akllasqankunata huñumunqaku tawa wayramanta, hanaq pachapa huk kuchunmanta huk kuchunkama.”»
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
Inti, killa, chaskakunapipas señalkunaqa hunt’asqaña kanku. Chay pacha qhepamanmi allpachakiykuna, wayra para sinchikuna, lamar unu hatariykuna, onqoykuna, yarqaykunapas aswan yapamuspanku. Ninawan unu llump’aywanpas manchaylla llakikuy chinkachiykunaqa hukmanta hukman utqaylla qatipasqanku. Semana semana rurakuchkan chay manchay desastrekunan qespichiyniyoq waqyaywan rimawanchis, tukukuypaqa qayllañas kashan nispa willakuspa, hatun decisivoq imapas utqaymanta, mana pisi qhepakuy atispa, pasananpaq kashanta.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Pruebapa pacha manam unayñachu qatinqa. Kunanqa Diosqa allp’amanta hark’aynin makinta orqoshanña. Unaymantaqmi qhari warmikunawan rimasharqan Santo Espiritunpa yanapayninwan; ichaqa mana waqyasqanta uyarispa kasukurqankuchu. Kunanqa llaqtanmanpas, kay pachamanpas, juzgamientonkuna rayku rimashan. Kay juzgamientokunapa pachaqa kuyapay pachanmi cheqaq kayta yachaypaq manaraq ocasiónniyoq runakunapaq. Señorqa paykunata llamp’u sonqowan qhawarinqa. Kuyapay sonqonqa kuyuchisqa kashan; makinqa salvaypaqraqmi mast’arasqa kashan. Achka-achka runakunan kay qhipa p’unchaykunapi cheqaq kayta ñawpaq kutita uyarispanku, seguridadpa qhispikuy qotuman yaykuchisqa kanqaku.” Review and Herald, November 22, 1906.
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
Milleritakunaq historiankuqa qhipa p’unchaykunapi sut’in sut’inmi yapamanta ruwakun. Ñawpaq angelpa hamusqanta hinallataq historianta señalasqa “señalkuna”qa, kinsa kaq angelpa hamusqanta hinallataq historianta señalasqa “señalkunatam” rikch’achin. Llapa ch’uya reformatoryo kuyuykunaqa qhipa p’unchaykunapi kinsa kaq angelpa kuyuywanqa parallelmi purin.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Kay pachapi Diospa rurayninqa, sapa pacha wiñaykama, llapa hatun allinchaykunapi utaq religiónpi kuyukuyninkunapi, ancha rikch’akuq kikinchasqa kasqanta qhawachin. Diospa runakunawan imayna ruwasqanmanta kamachikuyninkunaqa wiñaypaqmi kikinlla kanku. Kunan p’unchaykunapi allin reqsisqa kuyuykunaqa ñawpaq p’unchaykunapi kaqkunawan tupachisqa kanku, hinaspa ñawpaq watakunapi iglesiapa kawsayninqa noqanchikpa pachasninchikpaq ancha chanin yachachiykunata apamun.” The Great Controversy, 343.
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
Apocalipsis chunka pusaqniyuqpi atiyniyuq angelwan rikuchisqa historiqa kinsa kaq angelmanta historiami; chay kinsa kaq angelwan rikuchisqa historiataq, Millerita historiapi ñawpaq kaq hinaspa iskay kaq angelkunapa historiankunawan kuska purin.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Diosqa Apocalipsis 14-pa willakuyninkunata profecíaq sutinchasqanpi churarqan, hinaspa paykunapa llamkayninqa mana tukunanpaqchu kay pachapa historianta tukukama. Ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninqa kay pachaq p'unchawninpaqraqmi cheqaq kay, hinaspa kay qhepanta hamuqwan kuska-purinanpaqmi. Kinsa kaq angelqa hatun qapariyniyuqmi amonestacionninta willakun. “Chaykunamanta qhepata,” nisqa Juan, “huk angeltaqmi hanaq pachamanta uraykamuchkaqta rikurqani, hatun atiyniyuqta, hinaspa kay pachaqa paypa k'anchayninwanmi achikyachisqa karqan.” Kay achikyachiypiqa, kimsa willakuypa llipin k'anchayninmi huñusqa kachkan. The 1888 Materials, 803, 804.
The work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
Ñawpaq kaq huknin hinaspa iskayniyuq angelkunapa ruwasqan, kinsa kaq angelpa ruwasqanwan tupachisqa kasqan, chunka sipaskunamanta rimaypiqa hinallataq rikuchisqa kachkan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sapa kuti kutichis churasqa kani chunka sipaskunapa rikch’ayninman, pichqaqa yachaq kasqanku, pichqaqa mana yuyayniyuq. Kay rikch’ayqa hunt’asqa karqan, hinaspataq hunt’akunanmi llapallan nisqanman hina; imaraykuchus kay pachapaq huk sapaq churakuyniyuqmi, hinaspa, kimsa kaq angelpa willakuynin hina, hunt’asqa karqan, hinaspataq pacha tukuyninkama kunan p’unchaw cheqaq-kasqan hina kanqa.” Review and Herald, August 19, 1890.
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
Apocalipsis libroq chunka capitulonpi rikuchisqa historiataqa qanchis truynukunas hina rikuchin; chay qanchis truynukunataq Millerita sutiyuqkunapa historiampi pasasqa ruwaykunatan rikuchin, chaymantaqa ñawpaq kaq hinaspa iskay kaq angelkunapa willakuyninkunaq historianta. Chay qanchis truynukunataq “hamuq p’unchaykunapi pasaq ruwaykuna”tapas rikuchinku, tukuypa qhepa p’unchaykunapi pasaqkunata; paykunaqa Millerita sutiyuqkunapa historiampis hunt’akusqankuman hina, chaylla “orden” nisqapi hunt’akunku.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
“Juanman qusqa sapa k’anchay, qanchis illapakunapi rimarisqa karqan, huk rikch’ayninmi karqan imaymana ruwaykunaq ima pasananmanta, ñawpaq kaq huk ñiqin angelpa, iskay ñiqin angelpa willakuyninkunapa uranpi pasaqkunamanta. …”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Kay qanchis illap’akuna kunkankuta rimarisqankumanta qhipaman, Juanman kamachikuy chayamun, imaynatachus Danielman hamurqan chay huch’uy liwrupaqmanta: ‘Qanchis illap’akuna rimarisqankuta sellay.’ Kaykunaqa hamuq p’unchaykunapi pasaq ruwaykunamanta kan, chaykunaqa kikin ordenninkupi rikuchisqa kanqaku.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
Llapa allinchay kuyuykunaqa huknin hukninta tupachin, hinaspataq “siq’imanta siq’iman” huñunankupaq kanku, pachaq tawa chunka tawa waranqa runakunapa qhipa allinchay kuyuynta rikuchinankupaq. Chunka sipaskunapa yachachikuyninqa Diospa llaqtanpa ukhu kausaynta rikuchin Millerita kuyupi hinallataq pachaq tawa chunka tawa waranqa runakunapa kuyupi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mateo 25 nisqapi chunka sipaskunamanta yachachikuyninpas Adventista llaqtapa experiencianta rikuchin chayta.” The Great Controversy, 393.
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
Llapanmi, Millerista runakunapa hinallataq pachak tawa chunka tawa waranqa runakunapa llamkayninpas willakuyninpas, Apocalipsis chunka tawa ñiqipi kimsa angelkunawanmi rikuchisqa kachkan.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Ancha chanin kusisqa oportunidadkunata hap’iyta atirqani huk experiencia nisqapaq. Ñuqaqa experiencia-yuq kani ñawpaq, iskay kaq, hinaspa kinsa kaq angelkunapa willakuyninkunapi. Angelkunaqa sielopa chawpinpi phawarisqahina rikuchisqanku, kay pachapi llapan runakunaman huk amonestación willakuyta willaspa, chaymi cheqanta tupachikun kay pachapa historianta tukuy p’unchaykunapi kawsak runakunawan. Mana pipas uyarinchu kay angelkunapa siminta, imaraykuchus paykunaqa huk señalm kanku Diospa llaqtanta rikuchinankupaq, paykunaqa hanaq pacha universopa allin tinkusqanwan llank’ashanku. Qhari warmikuna, Diospa Espiritunwan k’anchasqa, hinaspa cheqaq kaywan santificasqa, kimsa willakuyninkunata ordenninkuman hina willakunku.” Life Sketches, 429.
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
Apocalipsis chunka kapítulopej profético imaymana ruwaykuna sut’inchasqaqa qanchis trueno-kunawanmi sut’inchasqa kachkan. Chay ruwaykunam rikuchin maypichus Diospa kaqnin runapa kaqninwan huñusqa kachkan chayta. Mateo iskay chunka tawa kapítulopej, Marcos chunka kimsayojpi, Lucas iskay chunka ujniyojpi ima “señales” nisqakunata Cristo reqsichirqa, chaykunaqa Millerita kuyuyta qallarinanpaq yaykuchiq “señales” nisqakunatam rikuchin, chaynallataq pachak tawa chunka tawa waranqa runakunapa kuyusqanmanta huk kaq testimonio paralelo kan. Pachak tawa chunka tawa waranqaqa mana wañuyta mallinkuñachu, Enocwan Elíaswan sut’inchasqa hina. Septiembre 11, 2001, Cristo “señal” nisqa sutichasqan, kay pachapa historiampi qhipa miraypa chayamunanta señalasqanqa, Lucas iskay chunka ujniyoj kapítulopej reqsichisqa kachkan. Chay huñuyman yaykunapaq, Enocwan Elíaswan sut’inchasqa, pachak tawa chunka tawa waranqa sutiyoq runakunaman, chay “señal” nisqata, hinallataq llapan imakunachus chaywan sut’inchasqa kachkan, reqsiyqa mañakusqa kachkan.
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
Jesúsqa disipulonkuna pushasqan qhipaman “señalkuna” nisqakunapa historianta, chaykunaqa Millerita kuyuriyman yaykuchiqkuna karqan; chaymantataqmi kikin historiamanta qhawayninta yapamanta nispa, astawan hatarichirqan, chaypaqmi huk parábulata yaparqan, chay parábulaqa chay kikin historiata reqsichirqan.
And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
Hinallataq paykunaman huk yachachikuyta: Qhawariychis higos sach’ata, hinallataq llapa sach’akunatapas; kunan saphichakuspa wiñariqtinku, qankuna kikinmanta qhawaspa yachankichisña ruphay pacha qayllaña kasqanta. Chay hinallataq qankunapas, kaykunata pasaqta qhawaspa, yachaychis Diospa qhapaq suyunnin qayllaña kasqanta. Cheqaqtapuni niykichis, kay mirayqa manaraq chinkarinqachu llapan kaykuna hunt’akunan kama. Hanaq pacha, kay pacha ima pas chinkarinqa: ichaqa simiykunaqa manam hayk’aqpas chinkarinqachu. Lucas 21:29–33.
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
Jesús qallarin kay yachachiy willakuyta sut’ichaspa huk rakiyta “higos sach’a” nisqapaq, sapallanpi, chaymanta “llapa sach’akunata” nisqapaq. “Higos sach’a” nisqaqa pactopi kaq llaqtanmi, mayqinchus qhepa p’unchaykunapi Laodicea Adventismo kan, Diospa puchuq llaqtan kanku nispa rimariq. Huk “sach’akuna”qa gentilkunam karqanku.
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
“Riqsichiy higos sach’ata maldicionasqa kasqanta, judío nacionta rikch’achispa, raphra-hina rimay-profesionwan qatachasqa, ichaqa mana ima rurunpas chaypi tarikusqachu. Maldiciónqa higos sach’amanmi rimakun, chaymi rikch’achin moral, yuyayniyoq, kawsayniyoq ruraytaq runata, Diospa ñak’aqchasqan, kay pasaymanta qhipa tawa chunka watakuna judíokuna hina kawsaspa, ichaqa wañusqa. Riqsichiy, huk sach’akunaqa, gentilkunata rikch’achispa, mana qatachasqachu karqan. Paykunaqa mana raphrayuqchu karqan, mana Diosta reqsisqankuta sut’inchayman hina ruranakuspachu. Paykunapa ruruta saqey pachaqa manaraq chayamurqanchu.” Special Testimonies for Ministers and Workers, number 7, 59–61.
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
Qhipa p’unchaykunapi Laodicea Adventismoqa ñakasqa kachkan; Diospa puchuq llaqtan kasqanta rimarispaqa, chay rimarisqanqa mana ruruyuqchu. Jesusqa pasajepi iskay tinkisqa, ichaqa sapaq puntoykunata ruwachkan. Payqa reqsichin Diospa sutinpi rimariq llaqtanwan gentilkunapa chawpinpi kaq sapaq kayta; gentilkunaqa mana rimarinkuchu Diospa leyninta sayachisqankuta, nitaq Profecíapa Espíritunta hap’iq kasqankuta, chaykunaqa qhipa p’unchaykunapi puchuqkunapa señalninkuna kanku, chaykunataq Laodicea Adventismoqa sayachisqanta rimarin. Qhipa p’unchaykunapi raprakunaqa Juanpa Apocalipsis libropi reqsichisqan puchuq kasqankuta nispa qillqasqa rimarisqata rikuchin.
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
“Mana judiokunapa p’unchaykunaqa rapraynaq, rurunaq higos sach’akunawanmi rikuchisqa karqanku. Mana judiokunaqa, judiokunahinallataq, Diosta manchakuy ni Diosllawan kawsaymanta wakcha karqanku; ichaqa manam nisqankuchu Diospa allin munasqanpi kasqankuta. Manam hatunchasqankuchu jatunchasqa espiritwalidadniyoq kasqankumanta. Paykunaqa Diospa ñankunatawan rurayninkunatawan llapa imapipas qhawariyta atisqankuchu. Paykunapaqqa higos rurunan p’unchayqa manaraq chayamusqachu karqa. Paykunaqa aswan ñawpaqman suyasqallaraq kasharqanku, huk p’unchay k’anchaqtawan suyakuytawan apamunanpaq.” Signs of the Times, February 15, 1899.
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
Higuerapa sach’a hinallataq wak sach’akunamanta sapaqchasqa kasqanman huk sapaqchasqatan Cristo qorqan. Higuerapaq mallkikuna qespiykuyta qallarinan pachaqa mana kikinchu karqa mana judío llaktakunapa sach’ankuna qespiykuyta qallarinan pachawan. Qhepa p’unchaykunapiqa “iskay sut’i waqyayninkuna iglesiakunaman qonqa,” nisqanman hina, Apocalipsis chunka pusaqniyuq capítulo angelmanta ñawpaq vozninmi reqsichin pachata maypachan pachak tawa chunka tawa waranqa runakunapa qespiykuyta qallarinankupaq kanan karqa. Apocalipsis chunka pusaqniyuqpa “iskay kaq voznin” nisqaqa wak sach’akuna qespiykuyta qallarinankupaq pachatan rikuchin.
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
Cristopa p’unchayninpi judíokunaqa higos sach’akuna karqanku; mana judíokunaqa wak sach’akuna karqanku. Milleritakunaq historiankupi protestantekunaqa higos sach’a karqanku, Milleritakunaqa wak sach’akuna karqanku. Qhepa p’unchaykunapi Laodicea Adventismonqa mana ruruyuq higos sach’a hina, Jerusalénmanta (uvas chakra-manta) qhespichisqa kan; pachak tawa chunka tawa waranqa runakunañataq ruruyuq higos sach’akuna kanku. Diospa wak wawakunataq, Babiloniapiraq kashaqkuna, mana judíokuna hina rikuchisqa kanku.
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
“Mana israelitachu kaq” nisqaqa, sut’inchasqa hinaqa, “huk llaqtamanta runa” nisqam. Mana israelitachu kaq sach’akunaqa puñusqa hinam kachkanku (wañusqa), manam ruruq mallkikuna ni rurukunata apamunkuchu higos sach’a yuyarispa t’ikrayta qallarisqan, kawsayman kutimusqan p’unchawpi. Puñusqa sach’aqa chakisqa sach’am; hinaspataq mana israelitachu kaqkuna Babiloniamanta lluqsimuyta waqyachisqa kaptinku, Apocalipsis chunka pusaqniyuq capítuloq iskay kaq qaparayninwan, chaymantaqa qanchis kaq p’unchaw samana p’unchawta waqaychanankuta akllanqaku, hinaspataq Señorwan rimanakuyman haykunqaku.
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
Ama ña ninqachu huk lawmanta runapa churin, pichus Señorwan hukllachasqa kashan, nispan: “Señorqa llaqtan runakunamanta t’aqayllawanta t’aqarparuwanmi” nispa. Nitaq ama ña ninqachu q’ara runapas: “Qhawariy, ñuqaqa ch’aki sach’am kani” nispa. Ichaqa kayhinatan Señor nin chay q’ara runakunaman, pichkuna samana p’unchayniykunata waqaychanku, munasqaykunata akllanku, hinaspa rimayniyta hap’ipakunku: Paykunamanmi wasiypi, perqaykunap ukhunpitaq, churisaq huk kitiyta, huk sutitapas, churikuna warmi churikuna sutinkumanta aswan allinta. Qosqayki paykunaman wiñaypaq sutitanmi, mana hayk’aqpas p’itikusqata. Hinallataq lawmanta runakunapa churinkunapas, pichkuna Señorwan hukllachakunku payta sirvinankupaq, Señorpa sutinta munakunankupaq, paypa sirviqnin kananpaq, llapa pichus samana p’unchayta mana qhellichaspa waqaychan, hinaspa rimayniyta hap’ipakun, paykunatapas pusasaqmi ch’uya orqoyman, kusichisaqtaqmi paykunata mañakuy wasiypi. Rupachisqa ofrendankupas, sacrificiokunapas altarniypi allin chaskisqa kanqaku; imaraykuchus wasiyqa llapa llaqtakunapaq mañakuy wasi sutichasqa kanqa. Isaías 56:3–7.
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
Huk runaqa “mana israel runa” nisqa kanku, hinaspa “iskay ñiqin kunkam” paykunata Babiloniamanta lluqsiyta waqyan, hinaspa Diospa ch’uya orqonman pusasqa kanku; chayqa chaymantaqa Paypa “ch’uya” orqonña kanqa, imaraykuchus trigota hinaspa zizaniakunata t’aqasqaña kanqa, “ñawpaq ñiqin kunkam”pa willakuyninpi rikuchisqa pruebanakuy ruwaymanta. Qhepa p’unchaykunapi Señorpa orqonman hamuspaqa, mana israel runakunaqa manaña huk runakunañachu, nitaq ch’aki sach’akunachu kanqaku.
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
Intiwanpas killanpas tutayachisqa kanqaku, ch’askakunapas k’anchariyninkuta waqllachinqaku. Señorqa Sionmantam qaparinqa, Jerusalénmantataq kunkanta uyachinqa; hanaq pachapas kay pachapas kuyurinqaku. Ichataq Señorqa llaqtanpaq suyasqan kanqa, Israelpa churinkunapa kallpankuña kanqa. Chayhinapim yachankichik noqaqa Señor Diosniykichik kasqayta, Sionpi tiyaqta, ch’uya orqoypi; chaymantapacha Jerusalénqa ch’uya kanqa, manataqmi huk llaqtamanta runakunaqa chaymanta pasankñachuña. Joel 3:15–17.
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
Historia qallarichisqan, maypichus “iskay kaq kunkamanta” Diospa huk michiqnin lloqtanta Babiloniamanta waqyachkan, “señalkuna”niyuqmi; chay señalkunaqa Millerita kuyuypa señalkunanwan ñawpaqman rikuchisqa karqan. Mateo qelqapi iskay chunka tawa kaq capítulope, Marcos qelqapi chunka kimsa kaq capítulope, Lucas qelqapi iskay chunka huk kaq capítulopepas, Cristoqa kay yuyaychasqanchik testimonionta rikuchin. Chay kimsa testigukunapi sapaqninpi huk “señal” sut’ita nisqaqa hanaq pacha atiyninkuna kuyurichisqa kasqankum. Ichaqa Joelpa rikuchisqanpi, “señalkuna” mayqenkunachus Jerusalén llaqtapa “santu” kasqan p’unchayta reqsichin, chaypiqa iskaynin, “hanaq pachapas kay pachapas kuyurinqa.”
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
Joelqa reqsichkan “señalkuna” nisqakunapa hunt’asqa, mana pantayniyuq hunt’ayninta riqsichin, chaykunaqa Jerusalén llaqta qullana kaptin rikhurin. Chay pachaqa Señorqa pachak tawa chunka tawa waranqa runakunamanta huchakunata anchuchin, hinaspataq Laodicea iglesiaqa Filadelfia kuyuyman tikran. Chaymantaraq soqta kaq kuyuy (Filadelfia) pusaq kaq kuyuyman (Filadelfia) tukupun, qanchis iglesiakunamanta kaq. Chaymantaraq Iglesia Militante nisqaqa Iglesia Triunfante nisqaman tukupun. Iglesia Militante nisqaqa Diospa iglesianpa sutichasqanmi, trigo hina allin runakunawan zizaña hina mana allin runakunawan huñusqa kasqanmanta. Iglesia Triunfanteqa Diospa qullana urqunmi, “qullana” kasqanrayku, hinaspataq “manaña ima karu runapas payman pasankuchu.”
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
Hatun sayachisqa señalta yaykuynin, chaymi Iglesia Triunfante kachkan, chaymi “qanchismantam pusaq kaq”, chaypim Jerusalén “santo” nisqa kachkan, “señalkunawan” kuska hamun. Jesúsqa llaqtan runakunaqpaq mayman qhawarinankupaq ricuchiyta qunanpaq, chay kawsay utaq wañuy “señal” nisqata reqsinankupaq, mayqinchus pachak tawa chunka tawa waranqa sellasqa kasqanta reqsichin, sachakunata hinallataq sachaq kawsaynin muyuriyninta llamk’achirqan ancha allin yachachiyta yachachinanpaq.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
“Cristoqa llaqtan runankunata kamachirqan hamuyninpa señalkunata qhawarichun, chayaykuq Reyninkupa unanchankunata rikuspataq kusikuchun. ‘Kaykuna qallariqtiyku ruwakunankupaq,’ nispa payqa rimarqan, ‘chayqa hawaman qhawariychis, umaykichistataq hoqariychis; salvakuykichisqa qayllamunñanmi,’ nispa. Payqa qatipaqninkunata pukllamuq pacha mallkikuna saphichakusqankuman rikuchirqan, hinaspa nirqan: ‘Kunanmi t’ikariyta qallarin, qankunaqa rikunkichis, kikiykichismanta yachankichistaq ruphay pacha qayllañam kasqanta. Chay hinallataq qankunapas, kaykuna ruwakuqta rikuspá, yachaychis Diospa qhapaq suyunchisqa qayllañam kasqanta,’ nispa. Lucas 21:28, 30, 31.” The Great Controversy, 308.
When the trees of Spring begin to bud out, Summer is near.
Pawqar pacha sach’akuna ñawpaqmallaña sipsiyta qallariqtinkuqa, ruphay pacha qayllaña kachkan.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
Cosechay pasaqñam, veranopas tukukuñam, hinaspataq manam qispichisqachu kanchik. Jeremías 8:20.
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
Panqarakuna rikcharisqankumanta riqsichinku para pacha kashanmi, chaymantaq yachanchik ruphay pacha qayllamushan; ruphay pachapinmi cosecha huñusqa kanan.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
Paykunata tarpuq awqaqa supaymi; pallayqa kay pachap tukukuyninmi; pallaqkunataq angelkuna kanku. Mateo 13:39.
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
Pallayqaqaqa kay pacha tukukuyninpi kachkan. Sachakuna sisanankupaq qallariqtinkuqa, qankunaqa yachanaykichik tiyan kay pachaq tukukuynin qayllamushananta.
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
“Qispichiqpa huk rimayninta ama hukninwan chinkachinapaq rurachun. Pay hamusqan p’unchayta nitaq horanta mana pipas yachanichu chayqa, chaywanpas yachachisqa kashanchik hinaspa mañakusqa kashanchik maypachachus qayllamushasqanta yachananchikpaq. Astawampis yachachisqa kashanchikmi paypa willakuyninta mana kasukuspa, hamuynin qayllapi kashaqtin maypachachus chayamunanta yachanayta mana munaspa utaq qispichispa saqeyqa, noqanchikpaq wañuypaq hina kanqa, imaynachus Noéq p’unchayninkunapi kawsaqkunapaq unu lloqsimuy hamunanta mana yachasqanku wañuypaq karqan hina.” The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
Qatiq qelqaypi qatiqnin qillqapi Lucas qelqap iskay chunka hukniyuq t’aqapi yachayta qatiqllasaqku.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Kawsaq allpamanta atiyninkuna kunan kuyuchisqa kasqanta, chaynataq imaymanapas nisqankama huknin huknin qatiq hamusqanta. Maqanakuy, maqanakuymanta rimasqakuna, espada, yarqay, unquykuna ima ñawpaqta allpamanta atiyninkunata kuyuchinqa; chaymanta Diospa siminmi inti-ta, killa-ta, ch’askakuna-ta, kay allpatawan kuyuchinqa. Kawsaqmi, Europa-pi atiyninkunaq kuyukuynin mana, wakinkuna yachachisqankama hina, hanaq pachaq atiyninkunaq kuyukuyninchu kasqanta, aswanqa phiñakuq nacionkunaq kuyukuynin kasqanta.” Early Writings, 41.