When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.
1989 watakunapi, tukukuypi pacha chaypi, Daniel qillqap 11 kaq kapitulumanta, 40–45 versículokunapa k’anchaynin kichasqa kaptin, cheqaq kaypa awqankuna huk hark’ayta qawachirqanku; chaywanmi Diosqa Daniel qillqapi chay pasajepa hatun yuyayninkunata amach’anapaq cheqaq-kaykunata rikuchirqan, chay pasajetataq chaymantaq Satanaspa maqanakusqanpa asuntunman, umalliqninman tukurqan. Chay historiapi cheqaq kaywan pantaywan rimanakuyqa Espíritu Santoq makinpi kaspa, wakin profétic kamachiykunata reqsichirqan; chay kamachiykunaqaqa kichasqa ñawpaq yachayta aswan yapayta wiñachinankupaq, hinaspataq kay pachapa historianta tukuchaq qhipa mirayta pruebanankupaq karqan. Ñuqanchikqa “profecíapa kimsa kutin aplicasqankuna” nisqaman qhawarispa kashanchik, chay aplicasqankunatataq Satanas unay chay p’unchaykunapi qawachisqan hark’ay ruwaymanta rikhurisqa huk ñawpaq kaq kamachiy hina reqsichispa. Chay rimanakuywan hunt’asqa ruwaytaqa Hermana White “chukchuy” nispa sutichan.
“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.
“Diospa runankunawan providencianta rikusqayman pusasqa karqani, hinaspataq rikuchisqa karqani imaynachus llapan pruebas, refinay hinaspa pichay ruraypi, cristianokuna nisqallamanta wakinkunata qhelli qori hina kasqankuta qhawachin. Sumaq qoriqa mana sapa kuti rikurinqachu. Sapa religioso crisispi wakinkuna tentacionpa uraman urmaykunku. Diospa chhaphchiyñinqa achka runakunata ch’aki raprakuna hinata wayraramun. Allin kawsayqa achka profesorkunata yapaykamun. Sasachakuyqa paykunata iglesiamanta lloqsichin. Huk clase hinaqa, espiritunkuna Dioswan mana takyaqchu kanku. Ñuqaykumanta lloqsimunku, imaraykuchus mana ñuqaykuqchu kanku; palabrarayku llaqikuy utaq qatiykachay hatariptinqa, achkakuna piñakunku.” Testimonies, volume 4, 89.
The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.
“Chukchiy” nisqaqa paqarichisqa kaqmi, Judá ayllumanta León sutiyuqmi cheqaqta kicharispa, chaymanta qhepaman haykuichisqanrayku.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.
“Tapukkurqani imarayku kasqanmanta chay kuyuyta rikusqayta, hinaspa rikuchisqa kani chayqa kasqanta chiqap testimoniomanta, mayqinchus waqyasqa kashan Chiqaq Testigomanta Laodiceapi kaqkunapaq yuyaychakuyninwan. Kayqa chaskiqninpa sonqonpi rurayninta ruwaspa, pusanqa payta estandartaqa hatarichinampaq hinaspa chiqap cheqaq kayta lluqsimuchinampaq. Wakinqa manam apanqachu kay chiqap testimoniota. Paykunaqa hatarinqaku chaypa contranpi, hinaspa kaymi kanqa Diospa llaqtan ukhupi chay kuyuyta ruranampaq.” Early Writings, 271.
The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.
“chiqaq kay” yaykuyqa sapa kuti chukchuyta apamun, hinallataq 1989 watapi kichasqa chiqaq kaypas chayta punitan ruwarqa. Chiqaq kaypa contra sayariq hark’akuy apamusqan allinkunamanta huknin karqa, 1989 qhipa watakunapi yachay yapakuynin sayachinapaq huk kamachikuna tantata wiñachiy. Chay kamachikunapa wiñayninqa, Millerita sutinchasqakunapa pacha tiempopi huk kamachikuna tantapa wiñayninwan kikinchakuqmi. Bibliamanta profeciakunapa llapa kimsa kuti churakuyninkunaqa qhipa p’unchaykunapa ruwayninkunata aswan sut’ichan.
The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.
Roma llaqtamanta Babilonia llaqtamantawan kimsa kuti churakusqan yuyaykuna qhawachin warmipa ayllusqanta chay animalwan, mayqentan warmi sillinman tiyaykuspa purichin hinaspa kamachin Inti p’unchaw kamachiy sasachakuypa historiankama; chay historiataq kikinmi Diospa ejecutiva taripaynin Babilonia qharichasqa warmi patapi.
The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.
“Kumpañiruq Ñan-ta Allichaq Kumpañiruqta,” chaymanta “Elías” nisqakunapa kinsa kutin ruranakuykunaqa, riqsichinmi llamk’ayta, hinallataq willakuytapas iskay pacha-kunapi, mayqenkunachus qhawaq rikch’ayninkuna kaspa qhipa p’unchaykunapi gracia p’unchaypa tukukuyninta. Ñawpaq pacha qallarin Apocalipsis chunka pusaqniyuq capítulo-pa ñawpaq voz-ninwan, chayqa rikuchinmi kawsakqkunapa tapuy juzgamientopa qallariyninta Laodicea Adventismopaq; qhipa pachaqa qallarin Apocalipsis chunka pusaqniyuq capítulo-pa iskay ñiqin voz-ninwan, chayqa rikuchinmi Babilonia warmi wayq’upa ejecutiva juzgamientonta.
The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.
Roma hinaspa Babilonia hinaspa kimsa kuti churakusqankuña Diospa qhepa p’unchaykunapi llaqtanpa hawapi rikuriq historianta sut’inchanku, chaymanta Elías hinaspa ñanta wakichiq chaskipaqpa kimsa kuti churakusqankuña Diospa qhepa p’unchaykunapi llaqtanpa ukhupi historianta sut’inchanku. Kimsa “Ay”kunapa kimsa kuti churakuyninqa chay iskay pacha-watakunanta puriq willakuyniyuq kayta reqsichin, mayqinkuna kuskanpi juicio tukukuypa qhepa pachanta rikuchinku; chay juicioqa Diospa wasinmanta qallarin, hinaspataq chay wasinmanta hawapi kaqkunaman hamun. Chay kimsa “Ay”kuna reqsichinku Islam nisqaqa qhepa paraq willakuynin kasqanta, hinaspataq Diospa juzgayninpa llank’anan kasqantapas, intita yupaychayta llapa runakunaman kallpachaqkunapa contranpi. Juiciopa tukukuyninqa “Diospa piñakuynin p’unchayninkuna” kasqanta rikuchin, iskayninpi: pantasqa iglesianman hina, iglesianmanta hawapi kaq mana alli runakunaman hina.
When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.
Nazaret iglesiapi Jesús ñawpaqta ministerionta qallarispaqa, Isaías qhelqap sesenta y uno kaq capitulota llamk’achirqan ministerionta, willakuyninta, ruwasqanta ima sut’inchananpaq, chaypiqa Diospa venganzan pacha reqsisqa kanankutaq churasqa karqan. Paypa ministerion, willakuynin, ruwasqan ima ñawpaqchasqa rikch’aynin karqan pachak tawa chunka tawa waranqakunapa ministerionman, willakuyninman, ruwasqanmanpas; paykunaqa proféticamente Corderota qatinku maymanchus Pay rinqa chayman.
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. Isaiah 61:1–6.
Señor Diospa Espírituynoqmi noqapi kashan; imaraykuchus Señorqa hawkaykuqkunaman allin willakuyta willanaypaq akllawashqanrayku; sonqon pakisqakunata hampinaypaq, preso apasqa runakunaman kachariyta willanaypaq, watasqa kaypi kaqkunaman carcelpa punkunkuna kichasqa kananta willanaypaq cachamuwashqa; Señorpa chaskisqa watanta, hinallataq Diosninchikpa venganzan p’unchaynta willanaypaq; llakikuypi kaq llapa runakunata sonqochanaypaq; Sionpi waqaqkunaman churapayananpaq, uspha rantinpi sumaq k’achita qonampaq, llakikuy rantinpi kusikuypa aceitenta, llasaq espíritu rantinpi alabaypa p’achata; chayhinaqa sutichasqa kanankupaq cheqaq kaypa sach’akuna hina, Señorpa tarpusqan hina, pay glorificasqa kananpaq. Paykunataq unay ch’usaq pampakunata hatarichinqaku, ñawpaq desolaciónkunata sayarichinqaku, ch’usaqyachisqa llaqtakunata allinchanqaku, achka miraykunap desolaciónninkunata. Hinaqtin huk llaqtamanta runakuna sayarispa ovejaykichiskunata michinqaku, wak llaqtapa churinkunataq yapuykichiskunapi aradoqkuna, uvas chakraykichiskunapi llamk’aqkuna kanqaku. Qamkunataq Señorpa Sacerdotenkuna nisqa kankichik; runakunaqa Diosninchikpa Ministronkuna nispa sutichasunkichik; gentilespa qhapaq kayninta mikhunkichik, paykunap hatun kayninkunapitaq kusikunkichik. Isaías 61:1–6.
Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.
Jesúsqa bautizakusqanpi jawk’achisqa karqan, chay señalmantaqa 11 septiembre 2001 watapi rikuchikun, chay p’unchaypi Santo Espíritupa jawk’aykusqan qallarisqa uraykamuqta, pichqakunaqa reqsisqanku qhepa para hina t’aqasqa kacharisqa kay p’unchaykuna qhipa tiemponpi Milleritakunaq historiyankuwan rikuchisqa kasqanta, paykunaqa ñawpaq chunkaq wasikuna karqanku, chaykunatataq pachak tawa chunka tawa waranqa runakuna yapamanta hatarichinqaku, Jeremíaspa ñawpaq ñankunaman kutirispa.
The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.
1888 watapi muskuypi Cristoq chiqninmanta willakuyqa yapamanta kunan p’unchawpaq chiqaq willakuy karqan, hinaspataq 1888 watapi muskuymanta willakuyqa alli willakuy karqan, chayqa atiyniyuqmi llikllasqa sonqokunata hampiywan wataykachaypaq; ichaqa mana atiyniyuqchu kichasqa sonqokunata kichariypaq, chaykunapaqmi ñawiyuq kashaspapas mana rikunku, rinriyuq kashaspapas mana unanchankuchu. 1888 watapi muskuymanta Cristoq chiqninmanta willakuyqa Laodiceaman willakuypas karqan; chaymi hinaspa yapamanta chayaramurqan huchapaq watasqa presokunapa punkunta kichariypaq, paypa rayku, paymi atiyniyuq punkukunata kichariyta mana pipas kichariy atisqanman, hinaspataq wisq’ayta mana pipas wisq’ayta atisqanman.
On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.
2001 wata 11 septiembre killapi, allin willakuykunata willanaypaq kaqkunaqa, Señormi munakusqan wata-ta, hinallataq Diospa phiñakuynin p’unchayta willakunaykupaqmi karqanku. Señormi chaskisqan watapas chay pacha qallarikurqan, payqa tukuy sunqunwanmi munan huk Laodicea runapa arrepentikuyninta chaskiyta, Diospa phiñakuynin p’unchay chayamunankama, aswan utqaylla hamuq Domingo kamachikuy Estados Unidos llaqtapi chaypi. Chaymantataq, phiñakuyninqa rikuchisqa kanqa huk iglesiapi, watukusqan pacha hamusqanta reqsiyta mana munasqanrayku; chaylla pachataq, Babilonia waqlliq warmipa hinaspa pisi-pisimanta ruranakusqa taripaynin qallarin.
In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.
Paypa allin chaskisqan p’unchaypi, llakikujkunata llapanta sonqochayta prometin, hinaspataq Jerusalén llaqtapi llakikujkunaqa Ezequiel qanchis isqon kaq kapitulumpi rikuchisqa kanku. Chay sonqochasqankuqa Sonqochaqwanmi apamun, qhipa para willakuyninta chaskisqankurayku, chay paraqa paykuna patamanmi chaypacha ichakusqa kashan. Ichaqa para reqsisqankupaqlla. Sonqochaqta jap’iqkuspa, “siq’i patapi siq’i” nisqa ruranawan ñawpa chunlla saqesqa cheqakunata hatarichiy llamk’anata hunt’achispaqa, chayqa Isaíaspa pasajenpi rikuchisqahinallataqmi, maypiña profeciapa siq’in, santu historiapa chunllayakusqanta rikuchiq, huk profeciapa siq’in pataman churakun, mayqen siq’ipas chunllayakuqta rikuchin. Chay llamk’anapiqa achka miraykunapa chunllayakusqankuta hatarichinku. Hinaptinqa “wak llaqtamanta runakuna” kutichinqaku chay llakikujkunaman, paykunaq rikunanpaq unancha hina hatarichisqa kasqankurayku.
Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.
Cristopaq llasqampas ruwasqanpas hinaspa ministriunpas, Isaías qillqapi soqta chunka hukniyuq t’aqapi sut’ichisqa hina, pachak tawa chunka tawa waranqa runakunap ruwasqanmi hinaspa ministriunmi. Chay ruwanaqa qhapaq allinchay kuyuykunapi rikuchisqaña karqan, hinaspa 1989 watapi tukukuypaq pacha chayaramurqan, llapa ñawpaq “tukukuypaq pachakuna” unanchasqankuta ñawpaqman rikuchisqanku hina. Imaynatachus huk versículo, Daniel qillqa pusaqniyuq t’aqa, chunka tawa versículo, Millerita kuyuy paqariynin hinaspa chawpi sayaynin kasqanta reqsisqa karqan, chay hinallataq Future for America kuyuy paqariynin hinaspa chawpi sayaynin versículonqa Daniel qillqa chunka hukniyuq t’aqa, tawa chunka versículon. Milleritakunapaq, chawpi sayaymanta k’anchayqa Ulai mayu rikuy qhawaypa k’anchayninwanmi unanchasqa karqan; Future for America kuyuy paqtaq, chawpi sayaymanta k’anchayqa Hiddekel mayu rikuy qhawaypa k’anchayninwanmi unanchasqa karqan.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Diosmanta Daniel chaskisqa k’anchayqa aswanta kay qhipa p’unchaykunapaqmi qosqa karqa. Ulai hinaspa Hiddekel mayukunapa patankunapi, Shinarpa hatun mayunkunaq patankunapi, pay rikusqan musquy rikch’ayninkunaqa kunanqa hunt’akuy ruwanapiñam kachkan, hinaspa llapa willasqa dhacuykunapas utqayllam pasaq hamunqa.” Testimonios para los Ministros, 112.
The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.
Ishkay mayukuna rikch’ayninkunapa k’anchaynin, iskay mayupi rikuchisqa kasqanmanta, huñusqa kachkan, chaymi qhepa p’unchaykunapi hunt’akun. Paykunapa kikinmanta “tinkukuynin” runa kaywan Dios kaywan huñuyta rikuchin, chaymi Hermana White kutin-kutin Cristoq willakuynin nispa sut’inchan, chay contexto ukhupi runa kay Dios kaywan huñusqa kasqan huchaman mana urmanchu. Iskay mayukunaqa chay kikintaq tinkisqa kayta rikuchin.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
“Mana hunt’api kasukuy kasukusqa kasqa uyariykunaqa Diospa mañakusqan tupuyman chayananpaq. Payqa mana mañakusqankunataqa mana sut’ichasqata saqirqachu. Mana imatapas kamachirqachu runata Paywan tinkusqa kawsayman churananpaq mana necesitakusqanta. Huchasapakunataqa Paypa allin kayninpa ejemplonman qhawachinanchikmi, hinaspataq Cristoman pusana, pipa graciannillanwanmi kay ejemploman chayasqa kanman.”
“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.
“Qispichiq runakayninpa pisi kallpaykunaqa pay kikintam aparqan, hinaspan huch’ayninnaq kawsarqan, runakuna ama manchakunankupaq, runa kaypa pisi kallpanrayku atipayta mana atinkumanchu nispa. Cristo hamurqan noqanchikta ‘Diospa kayninmanta rakikukkunata’ ruwanampaq, hinaspa kawsayninmi willakun: runa kay, Dios kaywan huñusqa kaspa, mana huchallikunchu.
“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.
“Qespichiq atipan runa imayna atipayta atinanta rikuchinampaqmi. Supaypa llapa tentacionninkunataqa, Cristoqa Diospa Siminwanmi tinkuchirqan. Diospa promesankunapi confiakuspataqmi kallpata chaskirqan Diospa kamachikunankunata kasukunampaq, hinaspa tentaqa mana ima ventajetapas tarirqanchu. Sapa tentacionmanmi kutichin kasqa: ‘Qelqasqan kashan.’ Chay hinallataqmi Diosqa qowanchis Siminta, chaywan mana allinta hark’ananchispaq. Ancha hatun y chanin promesakunan ñoqanchispaqmi kanku, chaykunawan ‘Diospa naturalezannimanta rakiqkuna kananchispaq, munaywan kay pachapi kaq ismachiymanta ayqesqataña kaspa.’ 2 Pedro 1:4.”
“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.
“Nisqa sasachakuqta niy, ama qhawachunchu imaymana kaqkunata, kikinpa pisi kallpanta, nitaq wateqaypa atiyninta, aswanqa Diospa siminpa kallpanta qhawachun. Lliw kallpanñataq noqanchikpaqmi kachkan. ‘Qanpa simiyta,’ nispa takiq willan, ‘sonqoypi pakarqani, ama Qan contra huchallinaypaq.’ ‘Qanpa simiykipa rimayninwanmi waqlliqpa ñanninkunamanta waqaychakurqani.’ Salmo 119:11; 17:4.” The Ministry of Healing, 181.
The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.
Yachaypa yapakuynin 1798 watapi hinallataq 1989 watapi, Diospa profetay sutin siminta kichasqa hina karqa. Paypa Simin atiyta qun atipaykuspa atipanapaq, imaynan pay atiparqan hina, chaymantaq “Paypa kawsaynin willakun runakaynin, divinidadwan huñusqa kaspa, mana huchallikusqanta.” Ulai mayupa rikuyñinqa paypa rikurimuyninmanta marah rikuymin, chaymi iskay waranqa kimsa pachak punchawkunapa profeciapi sut’inchasqa kachkan. Hiddekel mayupa rikuyñinqa profetay historiapa chazon rikuymin, chaymi iskay waranqa pichqa pachak iskay chunka watakunapa profeciapi sut’inchasqa kachkan. Marah rikuyqa divinidadta rikuchin, chazon rikuytaq runakayninta rikuchin.
Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.
Ñawpa Shinar llaqtapi iskaynin mayukuna, Ulaiwan Hiddekelwan, icha kunan p’unchawpi Tigres nispas Éufrates nispas riqsisqa mayukuna, tukukuyninpi uray Iraq suyupi kaq Shatt al-Arab yaku ñannillaman huñunakunku; hinaspa Shatt al-Arabqa Persia qochamanmi chayan. Jesusqa rikuy atinapaq kaq, pachamamapi kaqta hinallataq sallqa kaqta, espiritu ukupi kaqta rikuchinapaq apallantaqmi; iskay mayukunawan tinkisqa rikch’ayninkuna, kunan hunt’akuy ruwaypi kachkaspanku, runapaq hinallataq Diospaq kaqpa hukllachasqa kasqanta rikuchinku, mayuman puriyninkuta tukuchayman chayaspa. Kay cheqaq nisqaqa iskay profeciakunapa qallariyninpin takyasqa kachkan, Daniel qillqapa pusaq kaq capítulo, chunka kimsañiyuq hinaspa chunka tawayuq versículokunapi iskay rikch’aywan sut’ichisqa. Huk rikch’ayqa tapuymi, hukñataq kutichiy; yuyayman hinaqa mana t’aqay atisqachu kanku.
The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.
Runakaynin rikchaynin, mayqinmi sut’inchan templota hinallataq soldadokunata sarusqa kasqanta, qallarin wata 677 a. C. nisqapi; hinaspa Dios kayninpa rikchaynin, mayqinmi sut’inchan Cristopa rikurimuyninta, qallarin wata 457 a. C. nisqapi. Dios kayninwan runa kayninwan t’inkisqa kayqa iskay pachak iskay chunka watakunahuanmi rikuchisqa, chaymi iskay rikchaykunapa iskay qallariq puntokunata t’inkin. Iskay pachak iskay chunkaqa “runa kayninpa Dios kayninwan t’inkisqanmanta” unanchaqmi; hinaspataq rikuchisqa kachkan yachaypa yapakusqan t’inkisqanwan pacha tukuypi 1798 watapi, yachaypa yapakusqanwan pacha tukuypi 1989 watapi.
The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.
Yachay wiñaykusqanmantam 1798 watapi lluqsimusqa formalchasqa willakuyqa, ñawpaqtaqa Miller-mi 1831 watapi rikuchirqan (chaymantaqa Vermont Telegraph sutiyuq qillqapaq p’anqapi 1833 watapi). 1831 wataqa iskay pachak iskay chunka watakunam 1611 watapi King James Biblia paqarichisqa kasqan qhepaman. King James Bibliaqa iskay rikch’aq qillqam karqan: Ñawpaq Testamento hinallataq Musuq Testamento. Chay iskay pachak iskay chunka watakunapa qallariyninwan tukukuyninwanmi huk “tinkichisqa” karqan huk divina paqarichiyta huk runapa paqarichisqanwan. Runapa paqarichisqan willayninqa chay divina k’anchaymantam hamurqan, chayqa 1798 watapi pacha tukukuypi kicharisqa karqan; hinaspataqmi formalchasqa karqan huk runa instrumento ruwasqanwan, paymi 1831 watapi chayta paqarichiyta qallariq karqan. Divina paqarichiymin karqan, huk divinamente sellasqa willakuywan; chaytaq qhipamanta runakunaq rurasqanwan kicharisqa karqan, hinaspataq huk runa instrumento paqarichirqan. Diospa siminpi “publish” nisqaman tikrasqa hebreo simiqa kaykunatam niy: waqyay, qapariy (manaraqpi), reqsisqa kay, qhapaq hamuq, waqyay, rimariy, sutichay, willakuy, willariy, rimayta sut’inchay, paqarichiy. Millerqa 1831 watapi willakuyninta paqarichiyta qallariqmi karqan; hinaspataq 1833 watapi cheqaqtapuni Vermont Telegraph nisqapi paqarichisqa karqan.
The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.
Yachaypa mirayninmanta 1989 watapi lluqsisqa formalchasqa willakuyqa ñawpaqta rikhurichisqa karqan 1996 watapi (The Time of the End revistapi), iskay pachak iskay chunka watakunamanta qhipaman, 1776 watapi Independenciapa Declaración sutiyuq iskay santu qillqakuna rikhurichisqa kasqan qhipata (hinallataq chaymanta qhipaman, 1789 watapi Estados Unidospa Constituciónninta). Chay iskay pachak iskay chunka watakunapa qallariyninpas tukukuyninpas divinidadwan runakayninta tinkuchin, chaytaq ruwan iskay divina qillqakunata rikhurichiywan, 1776 watapi qallarispa. Danielpa libroqa tukukuy pacha tiempopi 1989 watapi kicharisqa kaptin, runa instrumentopa llamkayninwan apamuchisqa formalchasqa willakuyqa 1996 watapi rikhurichisqa karqan. Ñiqinqa kayhinam karqan: huk divina rikhurichiy, chaymanta kichariy, chaymanta runapa rikhurichisqan.
In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.
Iskay pacha tukukuy p’unchawkunaq qhipa tiempunkunapim, cheqaq kaypa kimsa puriykuna riqsichisqa kachkan. Iskayninpas huk ñawpaq puriywan qallarin: huk Diosmanta willasqa qillqasqa rurasqawan; hinaspa runaqa rurasqan qillqasqa, Diosmanta willayta sut’inchaspa willaq, chayqa qhipa puriy kachkan. Chaupi puriyqa chay pachaq historiankama Juda ayllumanta Leonqa Diosmanta willayta kicharimun, chaymantataq huk runa instrumento akllan, Diosmanta qillqasqa qillqamanta kicharisqa k’anchayta huñunampaq. Chay kichariy kaptinqa, mana allin runakuna, yachay yapakusqanta mana unanchaspanku, hatarikuyninkuta rikuchinku. Chayrayku, huk Diosmanta qillqasqa willasqaqa hebreo simipa alfabetoq ñawpaq sananwan rikuchisqa kachkan; yachay yapakusqanqa chunka kimsayuq sananwan rikuchisqa kachkan maypim hatarikuy rikurimun; hinaspa chay historiapaq sapaq Diosmanta willaymanta runaqa rurasqan qillqasqaqa hebreo simipa alfabetoq qhipa sananmi; hinallataq chay kimsa sanakuna huñusqa kaspankuqa “cheqaq kay” ninmi.
The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.
Kunan pacha hunt’akuypi kashan chay Ulai chaymanta Hiddekel mayukunapi rikuykunaqa reqsichinmi qhipa p’unchaykunapi yachaypa yapakuynin ishkantin mayumanta hukllachasqa kasqanta, chaywan sut’ichanapaq divinidadwan runakay junt’asqa kaspa mana huchallikusqanta. Danielqa Ulai mayu patapi kashaspan chaskirqanmi chay rikuyta, Cristo rikurimuyninta rikch’achiqta, iskay waranqa kimsa pachak watapa profecía tukukuyninpi, 1844 watapi.
And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.
Hinaspan musquypi rikurqani; hinaspanpas rikurqani chaypacha, noqaqa kasharqani Susan llaqtapi palaciopi, mayqaqa Elam suyupi kashan; hinaspan musquypi rikurqani, noqataqmi Ulai mayu patapi karqani. Daniel 8:2.
Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.
Danielqa chaskirqanmi Hiddekel mayu patapi kashaspa, iskay waranqa pichqa pachak iskay chunka watakunayuq profetap kawsayninmanta rikch’ayninta rikuchiq musqhoyta.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.
Ñawpaq killaq iskay chunka tawa p’unchayninpi, hatun mayu Hiddekel sutiyuqpa patanpi kashaspa. Daniel 10:4.
Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.
Chaymantapas Gabrielqa tawa chunka tawañiqi versículopi sut’incharqan Hiddekel Mayumanta chazon rikuypa imamanta kasqanta.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Kunanqa hamurqani qantaq kasqanta yachanaykipaq, ima pasasqankunata qampa llaqtaykita qhipa p’unchawkunapi; chaymantaqa, rikuyqa achka p’unchawkunaqpaqraqmi kashan. Daniel 10:14.
The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.
Ulai Mayu patapi qosqaña rikch’ariyqa Cristoq “rikch’aynin”ta (divinidadninta) reqsichin, payqa 1844 watapi octubre killap 22 p’unchawninpi utqaylla Templonman hamusqanpi. Chayqa chay p’unchawpi “divinidad” Millerita runakunaq templonman (humanidadman) yaykusqanta sut’incharqan, Pampachay P’unchawrayku; chayqa “at one-ment” nisqaq p’unchawninmi, nispa, divinidadwan humanidadwan huñunakusqanta reqsichin. Hiddekel Mayu patapi qosqaña rikch’ariyqa qhepa p’unchawkunapi ima kasqankunataq Diospa llaqtanman (humanidadman) chayamunanta reqsichin.
The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.
Rikhuypa “rikch’akuyninpa” qallariyninqa karqan 457 ñawpaq Cristomanta watapi. Iskay pachak iskay chunka watakuna qhipamanmi karqan chay profetapa pacha p’unchaymanta, mayqinmi reqsichirqan santuarionta chakiwan sarusqa kasqanta, hinallataq anfitrión nisqapa sarusqa kasqanta, 677 ñawpaq Cristomanta watapi qallarisqanmanta. Chay iskay pachak iskay chunka watakunapa tukukuynin, iskaynin rikhuykunapa qallariyninpi huñusqa kasqankuwan tupasqa, Señalasqapa Musphay Yupaqaqwanmi reqsichisqa karqan, paymi Habacuc 2:20 nisqapipas Musphay Simi Yachaq kallan.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ichaqa Señorqa kashan santu templonpi: tukuy kay pachaqa upallalla kachun paypa ñawpaqenpi. Habacuc 2:20.
The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.
Runakunap divinidadwan tinkisqanmi qallariypi iskay profeciakunapa qallariyninkunawan rikuchisqa karqan; chay tinkiqa reqsichisqa karqan paykunapa iskaynin tukukuyninkunapipas, chay kapítulowan versículuwanmi, maypichus divinidadpa rikurimuynin sut’ita willasqa kachkan, paypa sayachisqan temploman hamuspa, chay temploqa suqta chunka suqtayuq watakunapi ruwasqa karqan, pacha tukukuymanta qallarispa 1798 watapi, hinaspa suqta chunka suqtayuq wata qhipaman tukuspa 1844 watapa octubre killapa iskay chunka iskayniyuq p’unchawninpi.
Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.
¿Manachu yachankichis qankunaqa Diospa templon kasqaykichista, hinaspa Diospa Espíritun qankunapi tiyashasqanta? Sichus pipas Diospa templonta qhellichanman, Diosmi payta chinkachinqa; imaraykuchus Diospa templonqa santo kashan, chay templonmi qankuna kankichis. 1 Corintios 3:16, 17.
On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.
1844 watapi 22 uray killapi, “rikuriy” nisqa visiónwan hina tupaspa, Habacucqa riqsichirqan Señormi paypa santu templonpi kasqanta. Payqa sayarichirqan chay templota, iskay waranqa pichqa pachak iskay chunka watakuna tukuyñinpi urmachisqa hinaspa sarusqa kasqanta, tawa chunka suqta watakunapi.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Hinaspataq rimay: Kaynataqmi Señor de los ejércitos nispa nin: Qhawariy, runa sutiyoq Ramasqa; payqa kikin llaqtanmanta wiñanqa, hinaspan Señorpa templonta hatarichinqa. Arí, pay kikinmi Señorpa templonta hatarichinqa; paymi k’anchayninta apaspa, tiyanan kamachinan tiyananpi tiyaykuspa kamachinqa; hinaspan sacerdotepas kanqa tiyananpi. Iskayninpa chawpinpin kawsanqa samiy kuska yuyay. Coronakunataq kanqa Helempaq, Tobiyahpaq, Jedayahpaq, hinaspa Zephaniahpa churin Henpaq, Señorpa templonpi yuyarinapaq. Karumanta kaqkunataq hamuspa Señorpa templonpi ruwaq hamunqaku, hinaspan qankuna yachanqankichik Señor de los ejércitos qamkunaman cachamuwasqanta. Kayqa hunt’akunqa, sichus qankuna allinta kasukunkichik Señor Diosniykichikpa rimayninta. Zacarías 6:12–15.
In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.
Juan 2:20pi, Cristoqa templota pichasqan qhipaman, chayqa Hermana White nisqanman hina Malaquías kimsa kaq capítulo nisqanta hunt’asqan karqa, hinallataq 1844 watapi octubre killapa 22 p’unchawninpis, Pactopa Kachaqninqa qonqaylla Templonman hamurqa.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.
Jesús paykuna-ta kutichispa nirqa: “Kay templota urmachiychik, kimsa p’unchawpiñataq hukmanta sayarichisaq.” Chaymi judíokuna nirqanku: “Kay templo ruwasqa kananpaq tawa chunka suqta watataq pasarqan, ¿qanrí kimsa p’unchawllapi hukmanta sayarichinki?” Ichaqa payqa kikinpa cuerponpa templonmanta rimarqan. Juan 2:19–20.
In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.
Malaquías qillqapa kimsa kaq kapitulpin nisqanta hunt’aspa, Cristoqa mana suyachispa Templonman hamurqan, Juan qillqapa iskay kaq kapitulpim llamk’ayninpa qallariyninpi templo picharqan; chayqa octubre 22, 1844 p’unchayta rikch’achirqan. Cristopa Juan qillqapa iskay kaq kapitulpin templo pichasqanpas, hinaspa octubre 22, 1844 p’unchaypas, Malaquías qillqapa kimsa kaq kapitulpin nisqapa hunt’akuynin karqan. Juan qillqapa ISKAY kaq kapitulpin, ISKAY CHUNKA kaq versículopin willawasunchik runa temploq tawa chunka suqta watapi sayarichisqa kasqanta, hinaspa divina templo kimsa p’unchaypi hatarichisqa kasqanta. Runa temploqa Habacucpa “santo templo” nisqanman tukupun sapallan divinidad mana suyachispa ukhuman hamuptinmi, octubre 22, 1844 p’unchaypi hina; imaraykuchus divinidadwan runakay huñusqa kaspaqa mana huchallikunchu. Sinarpa iskay jatun mayukunamanta rikuykunaqa chay chiqaq kayta rikuchin: divinidadwan runakay huñusqa kaspaqa mana huchallikunchu.
We will continue our consideration of verse forty of Daniel chapter eleven in the next article.
Qatiq qelqaypi Daniel qillqap chunka hukniyuq t’aqapi tawa chunka kaq chhikanta qhawayninchikta qatiq qillqapi mast’arisun.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Qankunapas, kawsayniyuq rumikuna hina, hatarichisqa kankichik huk espirituyuq wasi hina, huk ch’uya sacerdocio hina, Jesucristo rayku Diosman allinchasqa espirituyuq haywarikuykunata haywanaykichikpaq. 1 Pedro 2:5.