Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Cristoqa llaqtanta rikuchirqan pawqar pacha mallkikuna sisaqta, “señalkuna” chaymanta qhepa p’unchaykunaq “señalkuna” imamanta hamuqta allinta entiendenankupaq.
“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 kamachirqan llaqtanta suyaykuyta hamuyninpa señalkunata, kusikuyta ima, rikuspa hamuq Reyninkupaq unanchakunkunata. ‘Kaykuna qallariqtin pasayta,’ nispa, ‘chayqa hawaman qhawariychik, umaykichiktapas hoqarichik; qespichiyniykichikqa qayllayamunña,’ nisqa. Paymi qatiriqninkunata rikuchirqan pawkar pacha mallkiykunaman, nispa: ‘Kunan saphichakuqtinku, qankuna kikiykichikmanta rikunkichik hinaspa yachankichik ruphay pacha qayllañam kasqanta. Chay hinallataq qankunapas, kaykuna pasaqta rikuqtiykichik, yachaychik Diospa qhapaq suyunchis qayllañam kasqanta.’ Lucas 21:28, 30, 31.” The Great Controversy, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
Qhipa p’unchaykunapa “señalkunaqa” ñawpaq angelpa kuyuynta willakuspa yaykuchiq “señalkunawan” rikuchisqa karqan. Chay “señalkuna”qa hanaqpachata chukchuchiyta hap’irqan, ichaqa Joel sut’inchan: qhipa p’unchaykunapa “señalkunaqa”—Israelpa mana allin ruraynin maskhasqa kaspa mana tarisqa kanqa p’unchaykuna, Diospa santo urqun wiñaypaq santo kanqa p’unchaykuna, mana mayqin qharu runapas hayk’aqpas payman kutinpas pasanqachu—hanaqpachapa atiykunata chukchuchiyta hinallataq kay pachapa atiykunata chukchuchiytapas hap’inqa. Paní White sut’inchan hanaqpachapa atiykunapa chukchuchisqa kayninwan kay pachapa atiykunapa chukchuchisqa kayninpa sapaqchasqa kasqanta.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“1848 watapi 16 kaq diciembre killapi, Señorqa rikuchiwaraq hanaq pachapi atiykunapa chukchuynta. Rikurqani imaynatachus Señorqa ‘hanaq pacha’ nispa nirqan, Mateo, Marcos, Lucas qillqasqankupi señal kunata qospa, chayqa hanaq pacham kasqan; hinaspa ‘kay pacha’ nispa nirqanqa, kay pacham kasqan. Hanaq pachapa atiykunaqa intin, killan, ch’askakunan. Chaykunaqa hanaq pachapi kamachinku. Kay pachapa atiykunaqa kay pachapi kamachiqkuna. Hanaq pachapa atiykunan Diospa siminwan chukchuchisqa kanqaku. Chaymanta intipis, killapis, ch’askakunapis maypi kasqankumanta kuyuchisqa kanqaku. Mana chinkapunqakuchu, aswanpas Diospa siminwan chukchuchisqa kanqaku.”
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. 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.
“Yana, llasas puyukuna hamuspa hukninwan huknin tinkunakuspa takanakurqan. Wayra pachaqa rakikurqan hinaspa qipaman k’uyukapurqan; chaymanta kichasqa chiqninmanta Orionpi hawarimuspa qhawanaykupaq karqan, maymantachus Diospa rimaynin hamurqan. Chay kichasqa chiqnimanta Santu Llaqtam uraykamunqa. Rikurqani kay pachapi atiyninkuna kunan kuyuchisqa kasqanta, hinaspa ruwaykuna ordenninta qatishpa hamusqanta. Awqanakuy, awqanakuymanta willakuykuna, espāda, yarqay, onqoy wañuchiqwan kuska, ñawpaqta kay pachapa atiyninkunata kuyuchin; chaymantataq Diospa rimaynin inti-ta, killa-ta, quyllurkunatawan, kay pachatapas kuyuchinqa. Rikurqanitaq Europapi atiyninkunapa kuyuchisqa kaynin mana, imaynatachus wakinkuna yachachinku, hanaq pachapa atiyninkunapa kuyuchisqanchu, aswanqa phiñasqa nacionkunapa kuyuchisqanmi.” Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Mateo, Marcos, Lucas qhelqakunapi hanaq pachakuna khatatichisqankuqa intiwan, killawan, ch’askakunawan rikuchisqa hanaq pacha kamachiq atiyninkuna khatatichisqankuta rikuchin. Tukuy kay hanaq pacha atiyninkuna khatatichisqa karqanku, hinaspataq “señales” nisqakunata paqarichirqanku; chaykunam ñawpaq angelpa kuyukuyninta qallarichispa willarqanku. Chay hanaq pacha atiyninkunaqa kimsañiqin angelpa kuyukuyninpi yapamanta khatatichisqa kanqaku. Ichaqa kimsañiqin angelpa kuyukuyninpiqa kay pachapa atiyninkunapas khatatichisqa kanqaku. Kay pachapa atiyninkunaqa kay pachata kamachiq atiyninkunam. 11 de septiembre de 2001 p’unchawpiqa, manam hanaq pachapa atiyninkunachu, aswanqa kay pachapa atiyninkunam khatatichisqa karqanku.
“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 hamusqachu chay simi ñoqaqa willasqay, New York llaqtata hatun yaku paraq olawan pichasqa kananpaq nisqaymanta? Kaytaqa mana hayk’aqpas nirqanichu. Nisqanmi kani, chaypi hatun wasikunata qatipas qatipas sayarichkaptinku qhawarispa: ‘Ancha manchay rikch’akuykuna ruwakunqa Señor allpata ancha manchachispa kuyuchinampaq hatariptin! Chaypacham Apocalipsis 18:1–3 nisqankuna hunt’akunanqa.’ Apocalipsis pa chunka pusaqniyuq kapitulu tukukuyninmi kay allpaman ima hamunanmanta huk waqyakuq willakuy. Ichaqa mana ima k’anchayniyoqchu kani sapallan New Yorkmanta ima hamunantaqa, aswanpas yachani huk p’unchaw chaypi kaq hatun wasikuna Diospa atiynin muyurichispa tikraspa tikraspa urmachisqanwan urmachisqa kanankuta. Qowasqa k’anchaymanta yachanimi wañuchiyqa kay pachapi kasqanta. Señorpa huk simillanwan, paypa atiynin sinchi llamk’ayniyuq makinpa huk llamk’ayllanwan, kay hatun rumiwasikuna urmanqaku. Ruwakunanqa chay rikch’akuykuna, paykunapa manchaynintaqa mana yuyaymanapas atisunmanchu.” Review and Herald, 5 julio 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Milleritakunaq historiankupi, Lucaspas qelqasqan señalkunamanta huknin karqa “nacionkunapa llaquyninmi”. Nacionkunaqa kay pachata kamachiq atiykunatan rikuchin, hinaspataq 11 de septiembre de 2001 p’unchawpi, kay pachapi llapa nacionkunam chukchichisqa karqaku, kinsa kaq Ay ay profetico historiaman chayamushaptin. Chay kay pachapi chukchichiyqa Lucas iskay chunka hukniyuqpi rikuchisqa karqa, ichaqa mana Bibliaq rimayninwanchu, kay pachapi atiykunapa chukchichisqa kayninwanqa. Aswanqa, “nacionkunapa llaquyninmi” nisqa rimaywanmi rikuchisqa karqa, imaynachus kay pachapi nacionkunaman hamurqan, New York llaqtapi jatun wasikuna urmachisqa kaptin. Lucaspi “nacionkunapa llaquyninmi” nisqaqa kay pachapi atiykunapa chukchichisqa kayninmi, chaymi Milleritakunaq historiankupi hunt’akusqa karqa.
“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.
“Rikurqani kay pachapi atiykuna kunan kuyuchisqa kasqanta, chaymanta pasaq ruwaykunaqa nisqa kamachiy hina hamusqanta. Awqan, awqanmanta willakuykuna, espada, yarqay, onqoypas ñawpaqta kuyuchinqa kay pachapi atiykunata; chaymanta Diospa siminqa Intita, Killata, Ch’askakunatapas, kay pachatapas kuyuchinqa. Rikurqani Europapi atiykunapa kuyuchiyninqa mana, wakinkuna yachachisqanku hina, hanaq pacha atiykunapa kuyuchiyninchu, aswanpas phiñasqa nacionkunapa kuyuchiyninmi.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
“Phiñasqa nacionkunapa atiyninkunapa kuyuykachaynin” nisqaqa, “kay pachapa atiyninkunapa” kuyuykachayninmi, imaynachus Adventismoq ñawpaq historiampi rikuchisqa karqa “Europa-pi atiyninkunapa” kuyuykachasqanwan. Uriah Smithqa 1838 watapi reqsichirqan ima kaqtaq “Europa-pi atiyninkunata” kuyuykachachkarqan chayta.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
“Kay [6ñiqin] trompetapa willakuy pacha qallarisqa hina, inti lloqsimuq llaqtapi Cristiano qhapaq apuq munayninta munasqanmanta Turkokunapa makinman churakusqanwan, chay hinallataq cheqaqta rimayta atisun tukukuyninqa sut’inchasqa kanqa chay munayta Turko Sultan munasqanwan kutichispa yapamanta Cristianokunapa makinman qoykusqanwan. 1838 watapi Turquía llaqtam Egipto llaqtawan awqanakuyman churakusqa. Egiptokunaqa rikurirqanku Turkokunapa munayninta urmachiyta atinankupaq hina. Chayta hark’anapaq, Europa suyukunapa tawa hatun munayniyoqkuna, Inglaterra, Rusia, Austria, Prusia ima, chayamurqanku Turko kamachiyta sayachinankupaq. Turquíaqa paykunapa yanapakuyninta chaskirqan. Londres llaqtapi huñunakuy ruwakurqan, chaypim qillqasqa ultimátum wakichisqa karqan Egipto llaqtapa Pacha Mehemet Ali-man qunankupaq. Suti kashanmi kay ultimátum Mehemetpa makinman churakusqan pacha, Otomano Imperiopa qispiyninqa cheqaqpuni Europa llaqtakunapa Cristiano munayniyoqkunapa makinman qoykusqa kanqa. Kay ultimátumqa Mehemetpa makinman churakusqa karqan 1840 wata agosto killapa 11 ñiqin p’unchawninpi! chay p’unchawllapitaq Sultánqa tawa munayniyoqkunapa embajadorninkuman huk qillqata apachirqan, tapukuspa imata ruwanankumanta, sichus Mehemet mana munaspa kasukuspa chaskinqachu chay paykuna qoykusqan kamachiykunata. Kutichisqankuqa karqan mana manchakunanpaq ima pasaq kaqtapas; imaraykuchus chaypaqña wakichisqankuta. Willakuy pacha tukukapun, chay p’unchawllapitataq musulmánkunapa imakunapas kamachisqa kayninqa Cristianokunapa makinman pasarqan, imayna Cristiano imakuna kamachisqa kayninqa 391 watakuna 15 p’unchawkuna ñawpaqta Mohammedanokunapa makinman pasarqan chay hinata. Chhaynaqa iskay ñiqin ay ay tukukurqan, suqta ñiqin trompetataq waqaychasqanta saqirqan.” Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Iskay ñak’ariypa Islamninqa, Diospa rimayninman hina kimsa pachak isqun chunka hukniyuq wata chunca pichqa p’unchaykama sayananpaq kasqanpas, atiyninpa chawpi puntantaña pasasqaña karqan. Chaywanpas 1830 watakuna pacha Egiptoqa Egiptollapim huk califatota musuqmanta sayarichiyta munarqan, musulmán historiapa iskay hatun yihadninta qatiqpaq. Aswan Islampa guerrata yapamanta kallariymunankama hina kasqanrayku Europapi atiyniyuq nacionkuna mancharisqa katkataypi karqanku. Achka chunka watakunata, Islampa guerranta yapamanta qhispichispa kallariymuy crisisqa chay watakunapi historiador-kuna, willakuy qillqaq-kunapas “Tapuy Inti Chimpap” nisqawan suticharqanku. Inti lloq’e churikunaq guerranninqa pachak wata-kunata apasqa karqan Europa nacionkunapa contranpi, paykunaqa religionninkuta Iglesya Romanamanta jap’iqkuna kasqankurayku. 1838 watapi, Cristopa nisqan “nacionkunaq llaquynin” nisqaqqa piñakusqa nacionkunapa katkatayninta rikuchirqan, ñawpaq Imperio Romanoman Islam apamusqan guerramanta paqarisqa.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
“Éufrates mayupi hatun mayu patapi watasqa tawa angelkunata [kacharispan], entiendeni Diosqa kunanqa saqenanta tawa hatun nacionkunata, mayqenkunam Imperio Otomano nisqapi hukllachasqa karqan, chaykunaq mana allinchu yanqallam munarqanku Constantinopla llaqtapi Kinsaq Inti Imperiota atipayta, hinaspataq Europa atipaypi pisillata ñawpaqman purirqanku; kunanqa Constantinopla llaqtata hap’inankupaq, hinaspataq Europaq kimsa kaqninmanta huknin rakita mast’arispan atipayta, imaynachus chiqaqmanta karqan chunka pichqa kaq pachak wata chawpimpi.” Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Lucaspi tarisqan willakuypi nacionkunapa llaquyninqa karqan “musphaywan; lamar qochapas olaskunapas qayarakuspa,” hinallataq runakunapa “sunqunku manchaymanta pishiypasqankuwan, kay pachaman hamuq imakunata qhawarispa.” Inti lloqsiy suyuq tapukuyninpa musphayninqa iskay chunka wataq pachakama kay pachapi atiyniyuqkunata kuyuchirqanraq, chay llaquypa unanchanqa karqan “runakunapa sunqunku manchaymanta pishiypasqankuwan” hinallataq “lamar qochapas olaskunapas qayarakuspa.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Kay Diospa kamachiqninkunapa kay sellosqankum, Ezequielman musquy rikuchisqapi qhawachisqa kasqanwan kikinmi. Juanpas kay llapaqta manchachiq hatun revelacionpa testigon karqanmi. Payqa lamar qochatawan olasnin qaparichkachasqanta, runakunapa sonqonkutaq manchakuywan pisiyaqta rikurqan. Hallp’ata kuyurichisqata, urqukunataq lamarpa chawpinman apasqa kasqanta qhawarqan (chaymi cheqaqpuni pasachkan), unuynintaq qaparichkachaspa ch’aqwasqata, urqukunataq hatarichikuyninwan katatatichkasqanta. Mancharikuypaq unquykuna, onqoykuna miraynin, yarqay, wañuypas manchay misiónninkuta hunt’achkachasqankuta qhawachisqa karqan.” Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Juanman rikuchisqa karqan pachak tawa chunka tawa waranqa sellakusqankuta, payqa rikurqan nacionkunapa llaquyninta, qochakuna hinaspa olaskuna qapariyninwan sut’ichisqa hina, runakunapa sonqonkuna mancharikuymanta p’akisqa hina, hinaspa chayqa Ezequielman pisqa qanchisniyuq p’anqapi rikuchisqa kaq sellakuyllataq karqan. Ezequielmanqa sellakuypa ukhupi kaq imaymanakuna rikuchisqa karqan, Juanmantaq sellakuywan tinkisqa hawa kaq imaymanakuna rikuchisqa karqan. Juanqa rikurqan nacionkunapa phiñachiyninqa pachak tawa chunka tawa waranqapa sellakuyninwan tinkisqa kasqanta, hinaspa nacionkunapa phiñachiyninqa Lucaspa nacionkunapa llaquyninmi, chaymi historiamanta reqsisqa kashan “Cuestión Oriental” nisqa hina. Juanman rikuchisqa karqan kimsay ñak’ariypa Islamqa pachak tawa chunka tawa waranqapa sellakuyninpa hawa señalan kasqanta.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Kunan pachaqa llapa kawsakkuqkunapaq ancha hatun interesniyoq pacha kachkan. Kamachiqkuna, estadistakuna, confiakuywan atiniyuq chiqankunapi churakusqa runakuna, yuyayniyoq qhari warmikuna llapa clasemanta, umankuta churanku ñawpaqninchikpi pasashaq ruwaykunaman. Paykuna qawachkanku nacionkunapura sinchi, mana samayniyoq tinkuyninkuta. Qawanku ima sinchi kallpachus llapa kay pachapi kaq elementokunata hap’ishan, hinaspan riqsinku hatun, tukuyta ch’iqiykachaq imapasña pasayta qallariqtin kashanta—kay pachaqa hatun llaquy p’itiy patapiña kashanta.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
Kunan p’unchawkunaqa ch’aqway wayrakunata hark’ashankuña, manaraq phukunankupaq, kay pachaqa hamuq tukukuyninmanta willasqa kanankama; ichaqa huk tempestadmanta qhantariyqa huñusqaña kachkan, kay pachaman phutiykunanpaq wakichisqa; Diosqa angelninkunata wayrakunata cacharichiyta kamachiptinmi, chayhina ch’aqway rikch’aynin kanqa mana ima qillqaqpas sut’inchayta atisqan.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Bibliam, Bibliamllaqmi, kay imakunapaqa chiqap qhawariyninta qun. Kaypiqa rikuchisqa kachkan kay pacha historiankunapi hatun qhipa escenakuna, chay ruwaykunaña ñawpaqman llanthunkunata wikch’uykachashanku, hamuyninkupa t’akaynin uyarispa allpata chukchuchin, runakunapa sonqonkutapas manchakuymanta pisiyachin.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Lucas qhelqay chunka huk iskayniyuq kapítulopi, Jesúsqa “señales” nisqakunata reqsichirqan, chaykunam Millerita kuyuyta qallarinankupaq karqan; hermanayuq White nisqanman hina, llapa chay “señales” nisqakuna hunt’asqañam karqan. Lisboa llaqtapi allpa khatatan, p’unchaw tutayachisqa, qoyllurkuna urmaynin, hinallataq nacionkunap llaqllakuyninpas, kayqa kay pachap atiyninkunapa chhaphchiyta rikuchiqmi karqan, mayqinchus Islammanta hunt’akusqa karqan, Inti lloq’e suyu tapukuy rayku paqariq manchakuyninwan, llapallanmi hunt’akusqaña kanku. Millerita “señales” nisqakunapiqa runap Churin puyuwan hamuqpas kachkanmi; chaypas hunt’akusqañam, imaynatachus Cristo chay “señales” nisqakunata allin churaypi qorqan, chay hinata. Nacionkunap llaqllakuynin 1840 watapi Otomano kamachiy hatun kaynin hark’asqa tukuptin, chaymanta qhepamanmi Cristo 1844 watapi octubre killap iskay chunka iskayniyuq p’unchawninpi Santo Santosman hamurqan; hinaspan hamuspaqa puyukunawan hamurqan.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Qhawariy, runa Churinkuna hina huk hamuqmi hanaq p’uyuyninkunawan hamurqa, Ñawpaq P’unchayniyuqman chayarurqa, paytataq ñawpaqman pusarqanku. Paymanmi qusqaku kamachiy, hatunchay, hinallataq huk qhapaq suyuta, llapa llaqtakuna, nacionkuna, simikuna payta serviq kananpaq: kamachiyninqa wiñaypaq kamachiymi, mana hayk’aqpas chinkananpaq.’ Daniel 7:13, 14. Kaypi nisqa Cristopa hamuyninqa manam paypa iskay kutin kay pachaman kutimuy ninchu. Payqa hanaq pachapi Ñawpaq P’unchayniyuqman hamun kamachiyta, hatunchayta, hinallataq suyuta chaskinanpaq; chaykunataqa payman qusqanku mediador hina ruwasqanta tukukuptin. Kay hamuymi, manataq kay pachaman iskay hamuyninchu, profecíapi ñawpaqta willasqa karqa 2300 p’unchaykunapa tukukuyninpi 1844 watapi pasananpaq. Hanaq pacha angelkunawan qatiskasqa, hatun Sumo Sacerdotenchisqa Santo de los Santosman yaykun, chaypitaq Diospa ñawpaqenpi rikurirun runapa favorninpi ruwasqan servicioyninpa qhipa ruwanakunapi llank’ananpaq—investigative judgment nisqa ruwayta ruwanapaq, hinallataq allinta qawachisqa kaqkunapaq, chaypa allin ninakuy beneficionkunata chaskinankupaq atonementta ruwanapaq.” The Great Controversy, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
“Milleritakuna”pa historiankuwan tinkisqa “señalkunaqa” pachak tawa chunka tawa waranqa runakunapa historiankuwan tinkisqa “señalkunatam” rikuchirqan. Cristoqa yachachikuyninta kikin historiapa willakuyninman iskay kaq testigota parábola nisqawan quspaq, discipulonkuna-manmi “primavera pacha mallkikunapa saphichakusqan”man rikuchirqan. Payqa willarqanmi mallkikuna saphichakuyta qallarispaqa, pacha tukukuyman qayllaña kasqanta yachankichik; chaymanta, primavera pacha mallkikunapa saphichakusqanta rikukuq mirayqa kawsanqaraqmi hanaq pachapas kay pachapas pasaqta rikuspa, paypa iskay kaq hamuynin nina-kunapi.
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 21:30–33.
Kunanqa ñaqakuyta qallariqtinku, qankuna kikiykichikmanta qhawankichik hinaspa yachankichikmi ruphay pacha qayllapiña kasqanta. Chay hinallataq qankunapas, kaykunata pasaqta rikuspá, yachaychik Diospa qhapaq kamachikuynin qayllapiña kasqanta. Cheqaqtapunin niykichik: kay miray mana chinkapunchu tukuy kaykunakama hunt’akunankama. Hanaq pacha kay pacha ima pasanqa; ichaqa simiykunaqa mana hayk’aqpas pasanqachu. Lucas 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Chayqa tapuyqa kaymanmi tukukun: “¿hayk’aqtaq sach’akuna wiñariyta qallarikurqanku?” Qhipa tamyaqa 11 de septiembre de 2001 p’unchaypi ch’iqchiyta qallarikurqa; chayqa Isaías nisqanman hina, Diospa “sinchi wayran inti lloqsimuq wayra p’unchaypi” nisqan “chay p’unchaymi” kanan.
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. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Tupuywanmanta, wiñachiqtin, paywan rimarinanki; chiri wayranta hark’arqan inti lloqsimu wayra p’unchaypi. Chayraykun Jacobpa mana allin rurayninqa pichasqa kanqa; huchanta qichunanpaq kaymi llapa ruruchaynin: altarpa llapa ruminkunata q’ata rumikunaman hina takaqta t’aqaspa ruranqanpi, sach’a mallkikuna, wakakunapas mana sayanqachu. Ichaqa sinchi perqasqa llaqtam ch’usaq kanqa, tiyana wasipas saqisqa, chunlla pampahinam saqisqa kanqa: chaypim wakacha michinqa, chaypitaq puñunqa, ramankunatapas mik’unqa. K’allmankuna ch’akiptinqa, p’akikachisqa kanqaku: warmikuna hamuspa ninawan ruphachinqaku; mana yuyayniyuq llaqtam paykunaqa: chayraykun ruraqnin paykunata mana khuyapayankachu, kamachiqninpas mana allin sonqowan qhawarinqachu. Hinaspan chay p’unchaypi pasanqa, Señorqa mayupa hatun mayunmanta Egipto mayuchakaman qharqonqa, qankunataq hukmanta hukmanta huñusqa kankichik, Israelpa churinkuna. Hinaspan chay p’unchaypi pasanqa, hatun waqra waqachisqa kanqa, Asiriapa hallp’anpi wañuyta qayllachaqkuna, Egipto hallp’anpi qarqusqakunapas hamunqaku, Jerusalénpi santo orqopi Señorta yupaychanqaku. Isaías 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Qhipa tamyayqa 11 septiembre 2001 p’unchawpi t’isyayta qallarin, hinaspa qhipa tamyaypa willakuyninmanta chaymanta llulla allin kawsay ch’usaq mana manchakuy willakuymantawan rimanakuy qallarin. Chay rimanakuypa historianninpim Jacobpa hucha mana allinkaynin qichusqa kan (pichasqa, chayqa pampachasqa ninanpaq). Chay rimanakuypa historian, chayri Habacucpa rimanakuynin, pachanmi pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpa; chaymi tukuyninpi Laodiceapi Qanchis P’unchaw Adventista Señorpata siminmanta wijch’usqa kanqa, payqa, “sinchi amachasqa llaqta” hina, ch’usaqyasaq kanqa, mana yuyayniyuq llaqtapa llaqtan tukusqanrayku, paykunaqa mana khuyapayakuyniyuq, mana allin chaskiyniyuqmi kanku. Chay p’unchawkunapi Apocalipsis chunka pusaqniyuqpa “iskay kaq voznin” hatun waqra waqyachinqa, chaymi qanchis kaq trompetapas, kimsa kaq ayqaypas; hinaspa Diospa huk uywanakuna hamuspa “Jerusalén” nisqapi yupaychanqaku, chayqa atipaq iglesiaq kuyuyñinman tukusqa kasqanrayku.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
11 septiembre 2001 watapi rikuchin kay pachapa historiankunapa qhipa mirayninña chayamushasqanta, chaymantaqa pawqar pacha sach’akunapa ñuqch’ariyninta reqsiqllakunanmi chaskinqaku para sach’akunata ñuqch’arichisqanta. Kikinllataqmi, kimsa kaq ay hawkapi Islam nisqaqa qhipa parampa chayamunanta, hinallataq pachak tawa chunka tawa waranqapa sellasqa kayninta señalan chayta reqsiqkunaqa, chay huñusqa runakunamanta kanqaku.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Kaylla qhapaq kawsayta hap’iqkunalla, chay hap’ishqanku k’anchayman hina kawsaspa, aswan hatun k’anchayta chaskinqaku. Mana sapa punchaw ruwanasqa cristianopa kawsaynin allin ruwaykunata rikuchispa ñawpaqman puriq kaptinchikqa, mana reqsisunchikchu Santo Espiritupa rikurimuyninkunata qhipa para tiempope. Chayqa llapallan muyuriqninchik sonqokunaman urmaykuchkanmanmi, ichaqa noqanchikqa manam chayta reqsisunchikchu, nitaq chaskisunchikchu.” Testimonies to Ministers, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘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 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Ama suyaykuchu manam qhipa para hamunanta. Chayqa hamushan llapa runakunaman, pikunachus reqsinqaku hinaspa chaskinqaku chay qasa usyaqta hinaspa munay para-kunata gracia-manta, ñuqanchisman urmaykamuqta. Inti k’anchaymanta puchuqkuna tantaykuptinchik, Diospa mana pantay kuyakuyninkunata ancha chaninchaspa, payqa munan paypi confiayta ñuqanchikmanta, chayqa llapa prometekuna hunt’asqa kanqa. ‘Allpa imayna saphinchanta wiñachimusqan hina, hinaspa huertaqa imakunachus chaypi tarpukusqa kashan, chaykunata lluqsimuchin hina; chaynam Señor Diosqa justicia-ta hinaspa alabanzata lluqsimuchinqa llapa nacionkuna ñawpaqpi’ (Isaías 61:11). Tukuy kay pachaqa Diospa gloria-nwan hunt’a kanan.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
We will continue the study in the next article.
Qatiq qelqeqa qillqapi yachayta qatiqasun.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“——pi yanapakuqkuna ruranankuta reqsiyta mana rikch’achisqa kaqtinkuqa, kimsakaq angelpa hatun qapariynin uyarikusqan p’unchawpiqa, Diospa rurasqanta mana reqsinqakuchu. K’anchay lloqsispa kay pachata k’anchachinqan p’unchawpiqa, Señorpa yanapayninman wichariq hamunaykupa rantinpi, paypa rurasqanta watayta munanqaku, kikinkupa k’isiman ñawpaq yuyayninkunaman hina tupachinankupaq. Niysayki: Señorqa kay qhipa rurasqapiqa imaymana rurasqakuna riqsisqa ñanninmanta ancha hukman hina llamk’anqa, hinallataq runapa imayna wakichisqanmanpis chikanman hina. Ñuqanchik ukhupipis kanqakuqmi Diospa rurasqanta sapa kuti kamachiyta munakuna, chaymantaq mayqin kuyuykuna ruwasqa kananpaqpis nispa kamachiyta munanqaku, pachachaqa kimsakaq angelwan hukllawaspa kay pachaman willakuyta apaq angelpa pusayninwan rurasqa ñawpaqman riqtin. Diosqa ñankunata, imaymanakunatawan llamk’achinqa, chaywan rikurispa pay kikin makinkunapi riendas hap’isqanta yachasqa kananpaq. Llamk’aqkunaqa muspharinqaku, paypa allin kayninta rurachinapaq hinaspa hunt’achinapaq llamk’achisqan sasa mana kaq, facil medioninkunata rikuspanku.” Testimonies to Ministers, 300.