We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.
Kunanqa riqsichkanchikmi qanchis illapakunawan rikuchisqa huk ruwayqa Cristoqa llaqtanta iskay kutita huñunaynin kasqanta, chaytan qallarin Julio killapi, 2023 watapi. Millerita historiaraq reqsichin kay ruwayqa hunt’akun Islam guerrawan, chay willakuyniyoq qhipa qhawayninpi, nispa.
The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.
Willakuyqa Jesucristoq Revelaciónninmi, mayqenpas kichasqa kachkan manaraq probation wisq’akunankama, ichaqa chay willakuyqa apasqa kachkan (churakusqa kachkanpa contexto-ninpi) kinsa kaq ay oqharikuy willakuy ukhupi. Kikin pachallapim Señor makinta iskay kaq kutita mast’arirqan 1849 watapi, Hermana Whiteqa rimarqan phiñasqa nacionkuna kuyukuymanta, mayqenchus Islamta simbólicamente rikuchin.
“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 diciembre killapi 16 p’unchaypi, Señorqa qawachiwarqan hanaq pachapi kallpakunapa chukchukuyninta. Qawarqani, Señorqa ‘hanaq pacha’ nispa, Mateo, Marcos, Lucaspas qelqasqan señalkunata qospa, cheqaqtapuni hanaq pachata niytawan; ‘kay pacha’ nispaqa, kay pachatapuni niytawan. Hanaq pachapa kallpankunaqa inti, killa, ch’askakunami. Paykunaqa hanaq pachapi kamachinku. Kay pachapa kallpankunaqa kay pachapi kamachiqkunam. Hanaq pachapa kallpankunaqa Diospa siminwan chukchuchisqa kanqaku. Chaymanta inti, killa, ch’askakunapas lloqsichisqa kankuqkuna kikin maypi kasqankumanta. Manam chinkapunkuqchu, aswanpas Diospa siminwan chukchuchisqam kankuq.”
“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.
Paqasqa, llump’aq phuyukuna oqarimuspa hukninwan huknin tinkurqanku. Wayra pacha kicharikuspa kutirirqan; chaymantataq Orionpi kichasqa k’iti ukhunta qhawariyta atirqayku, maymantachus Diospa rimaynin hamurqan. Chay kichasqa k’ititaqmi Llaqt’a Santokuna uraykamunqa. Rikurqani kay pachapa atiyninkuna kunan kuyuchisqa kasqanta, hinaspa ruwaykuna hukmanta hukman hamusqanta. Awqa, awqap rimayninkuna, espada, yarqay, unquywan pestilencia ñawpaqta kay pachapa atiyninkunata kuyuchinqa; chaymanta Diospa rimaynin inti, killa, quyllurkunatapas, kay pachatapas kuyuchinqa. Rikurqani Europapi atiyninkunapa kuyuchiynin mana kasqanta, imaynachus wakinkuna yachachinku hanaq pachapa atiyninkunapa kuyuchiynin kasqanta, aswanpas phiñasqa nacionkunapa atiyninkunapa kuyuchiynin kasqanta. Primeros Escritos, 41.
The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.
Historiador kuna takyachkankuqa Europapi nacionkunata 1848 watapi kuyuchisqaqa Islampa ejercitokunapa rurayninkuna kasqanta, profecía nisqapiqa nacionkunata phiñachiq atiynin hina unanchasqa kasqanrayku. Señorpa makinmanta iskay kutita mast’arikusqanmanta ñawpaq testigopi, 1840manta 1844kama historiapi, Chawpi Tuta Qapariypa willakuyninqa Exeter camp meetingman chayaramurqa. Chaymanta 1844 watapi octubre killapa 22 p’unchayninkamaqa, chay willakuyqa Estados Unidospa inti lloqsimu qochapata patanpi tiyak nacionkunapi lamar unu hatun phukuy hina mast’arikurqa. Chay kuyuyqa Cristopa Jerusalén llaqtaman atipayninwan yaykuyninwan rikuchisqa ñawpaq unanchayniyuq karqa, hinaspa asnu karqa Cristota Jerusalénman apaq.
The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”
Chawpi tuta qapariypa willakuyninqa Jesucristoq Revelaciónninqa llapa profétik willakuyninta rikuchin; ichaqa chay Revelaciónqa kinsa kaq ay qhipa islam nisqapa, nacionkunata phiñachiq, contexto ukunpi churakusqa kachkan, imaraykuchus Islammi apamun chay willakuyta, mayqinchus Jesucristoq Revelaciónnin kasqa. Jesusqa Judá ayllumanta Leónmi, paytaq “asno” nisqa willakuyman watasqa kachkan.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Judá, qanmi kanki wawqeykikunapa yupaychasqan: makiykiqa awqaykikunapa kunkanpi kanqa; taytaykipa wawan-kunaqa ñawpaqniykipi qonqorikuykunku. Judáqa leónpa mallki wawanmi: presa-manta, churiy, wicharqankiña: k’umuykurqan, siriykurqan león hina, machu león hinapas; ¿pitaq hatarichinqa? Varayuq kayqa mana Judá-manta anchuykanqachu, nitaq kamachiqpas chakinkuna chawpinmanta, Shiloh hamunankama; paymanmi llaqtakuna huñunakuyku kanqa. Uvas sach’aman wataykuspa malta asnunta, akllasqa uvas sach’amanpas china asnopa wawanta; p’achan-kunata vinowan mayllakurqan, p’achantaq uvaspa yawarninwan; ñawinkunaqa vino-wan puka kanqa, kirunkunataq ñuñuwan yurak. Génesis 49:8–12.
It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.
Judá nisqanmanta “llaqtakunapa huñuynin” hunt’akun. Cristoqa, Judá hina, “Uvas sach’a”pas kanki, chay “akllasqa uvas sach’ataq” watasqa kachkan “asnotonpa malta wawaman”. Paypa “p’achankunaqa” “vinowanmi” mayllakunku, chaymi karqa “uvakunapa yawarnin”. Cristoqa Getsemanípi yawarninta jich’ayta qallarin, maypichus yawarta sudarqan; Getsemaní nisqaqa “aceituna saruna” ninanmi. Getsemanímanta cruzkama payqa ancha chanin yawarninta jich’arqan llapa runakunata Payman huñunaypaq.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.
Kunanqa kay pachapa taripayninmi kan: kunanqa kay pachapa kamachiqnin qarqusqam kanqa. Ñoqataq, allpamanta oqarisqa kaptiy, llapa runakunatan ñoqaman aysasaq, nispa. Kaytaqa nirqan ima wañuymi wañunan kasqanta reqsichispa. Juan 12:31–33.
Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.
Cristopa llapa runakunata payman aysanan rurananqa iskay hatua yupaymi; ñawpaqtaqa “Israelpa qarqosqankunata” huñun, chaymanta paykunata señalta hina llamk’achispa huk ovejankunatapas aysananpaq.
I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.
Ñuqaqa allin michiqmi kani, ovejaykunatapas reqsini, paykunapas ñuqata reqsiwanku. Imaynatachus Yayaqa ñuqata reqsiwan, chay hinallataq ñuqapas Yayata reqsini; ovejaykunapaqmi kawsayniyta qoykuni. Huk ovejaykunapas kachkanmi, kay qhatamanta mana kaqkuna; paykunatapas apamunaymi tiyan, paykunapas rimaynita uyarinqaku; hinaspataq huk qhata kanqa, huk michiqtaq. Juan 10:14–16.
The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.
Pachak tawa chunka tawa waranqa runakunaqa payta reqsiq “ovejakuna” kanku. “Huk ovejakuna” nisqaqa paypa michiqllanmi, paykunaqa Babiloniamanta lluqsimunku, unanchanta rikuspanku, uyarispankutaj. Manaraq pay unanchanta hoqarinankamanta, mayqinkunachus paypa ovejankuna kanku, ñawpaqta paykunata iskay kutita huñun. Chay sagrado historiapa siq’inqa Daniel qhelqapi chunka hukniyuq kapitulupi chunka kinsayuqmanta chunka pichqayuqkama versículokunawan tupayninpi kasqa, chayraykutaq chunka versículopi pakasqa historiaywanpas tupayninpi kashan. Chayqa cheqaq protestante waqra historiapa siq’inta rikuchin, mayqinchus sutinchaska protestante waqra historiapa ukhumpi purin, sutinchaska republicano waqrawan, Tiro llaqta ch’isin warmipa hamuyninwanpas, chunka hukniyuq versículopi domingo kamachiy chayamunanpaq manaraq. Cheqaq protestante waqra historiapa siq’inqa iskayninta rikuchin: historiatapas, hinallataq chay willakuytapas, maypichus pachak tawa chunka tawa waranqa runakuna sellasqa kanku.
The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.
“Israelpa qarqosqankuna”qa huk siq’ita rikuchin “asikuy huñunakuqkuna” nisqaman ch’iqnikuspa, imaynachus Jeremías paykunata sutichan, utaq “Satanaspa sinagogan” hina, imaynachus Juan sutichan Revelación libroq iskay kaq, kimsa kaq capitulokunapi, maypichus Esmirna hinaspa Filadelfia iglesia-kuna rimapayasqa kachkan. Filadelfia llaqtamanta kaqkunaqa Revelación libroq qanchis kaq capitulopi nisqa “pachak tawa chunka tawa waranqa” nisqakuna kanku, Esmirnaqa chaylla capitulomantapuni “hatun achka runa” nisqa, yupay atisqa mana kaq. Qhepa p’unchaykunapi iskay rikch’aq salvasqa runakunaqa ch’aqwaypi kachkanku llulla rimayuqkunawan, chay Satanaspa sinagoganpi kaqkunawanpas, paykunaqa Diospa llaqtan kasqankuta mañakunku, imaraykuchus judío kasqankuta ninku.
The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.
Cheqaq protestante cheqaq waqra lineanqa saymi kachkan: paykuna kikinpurapi ch’iqnakuyninkuta, ñawpaq kovenant llaqta runakunawan, chay p’unchaykunapi saqisqa kasqankuwan kuska. Chay kikin historiapi hinallataq, fielkunaqa ch’iqnakuypim kachkanku apostata protestantismopa lineanwan, catholicismowanpas. Chay kimsa diniyu entidadkunaqa dragonta, bestiata, llulla profetatapas rikuchinku micro nivelpi, cheqaq protestante waqra lineapi ukhupi.
“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.
“Rikurqanimi iglesiata sutillanta suti-lla kaqta, hinallataq Adventistakunatapas suti-lla kaqta, Judas hina, qankunata Católicokunaman entreganankupaq, paykunaq atiyninta hap’iykuspa cheqaq kaypa contra hamunankupaq. Chay p’unchaykunapi santosqa pakasqa llaqtam kanqaku, Católicokunapaq mana ancha reqsisqa; ichaqa iglesiakuna hinallataq Adventistakuna suti-lla kaqkuna, iñiyniykumanta hinaspa ruwayniykumanta yachaqkuna (imatachus sábado rayku qankunata cheqnikurqanku, mana atirqankuchu chayta kutichiyta), santoskunata entreganqaku hinaspa Católicokunaman willanqaku, llaqtapa kamachisqankunata mana kasuqkuna hina; chayqa nin, sábadota waqaychasqankurayku hinaspa domingota mana kasusqankurayku.” Spalding and Magan, 1, 2.
We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.
Ñawpaqtaña kay pasajeta rimasqañam karqan, chayta rurashaspa reqsirqanchikmi imayna “iglesia nominal” nisqa rimaypas, “Adventista nominal” nisqa rimaypas, hukniray ñiqinman hina yuyayninwan churasqa kanman karqan Hermana White kay simikunata qillqasqan p’unchawpi. Ichaqa profetakunaqa aswan qhepa p’unchawkuna rayku rimarqanku, manam kikinkupa historiankuraykuchu; chayrayku kay pasajepi qhepa p’unchawkunaq iglesia nominal nisqaqa apostata Protestantismom kanman. “Nominal” simiqa nin “sutillapi sutiwanlla”.
The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.
Nisqasqa Protestante iglesiaqa 1844 watapi Roma contra mana protestarqachuña, iñiyniywan Aswan Santo Cheqaman yaykunaman mana allinchakuspa hatarirqanku, chaypi reqsiyta atinkuman karqa qanchis kaq p’unchaw samana p’unchaw yupaychanaq allin p’unchawnin kasqanta. Chaypa rantinpiqa inti yupaychanata waqaycharqanku, chaymi Catolicismopa señalnin. Mana atikunchu “Roma contra protestayta,” mayqenchus “Protestante” simipa sapallan sut’inchaynin, sichus paypa kamachiy simbolonta chaskirqanki, mayqentachus Romana iglesia kutin kutinta reqsichisqa paypa kamachiynin kasqanta Bibliapi yupaychana p’unchawta qanchis kaq p’unchaw samana p’unchawmanta Domingoman tikraypaq.
“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.
“Adventistakuna sut’inlla kasqanku” ninkuqa, qanchis p’unchaw Adventistakuna kasqankuta rimarinanku runakuna kanku; ichaqa Judaswanpas reqsichisqa kanku, paymi huk disipulupa unanchaqnin, mayqenchus rimasqanman traicionta ruraran. Qanchis p’unchaw Adventistakuna iglesian sut’inlla kasqanqa “santokunata” cheqnikunqa, hinaspataq chay santokunaqa “kanqaku” chinkasqa hina mana reqsisqa llaqtachakuna. Paykunaqa chay mana reqsisqa santokunata cheqnikunku, “samana p’unchawmanta,” chay cheqaqta mana atisqankurayku “llump’ayta.” Hermana Whitepa historiapi samana p’unchawpa cheqaqninqa qanchis kaq p’unchaw samana p’unchaw karqan; ichaqa chayqa qhipa p’unchawkunapa samana p’unchaw cheqaqninta unancharin, mayqentachus mana atikunachu llump’ayta, chaymi yachachikuy karqan, ñawpaqta Laodicea qanchis p’unchaw Adventismoqa 1863 watapi hatarikuyninpi mana chaskisqan. Chay yachachikuyqa William Millerpa ñawpaqtarraq tariynin saphi cheqaq karqan, hinaspataq Adventismopa saphi cheqaqninkunata reqsichin, mayqenkunapichus Adventistakuna sut’inlla kasqanku mana puriyta munanku, Jeremíaspa ñawpaq ñankuna nisqawan unanchasqa hina. Chay samana p’unchaw cheqaqmi “qanchis kuti,” Levítico iskay chunka suqta nisqapi kasqan.
The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.
Cheqaq protestantismo chiqap sutiq línea, Philadelphiawan Smyrnawan sutichasqa, Judas hina rikuchisqakunaq traicionasqanmi kanku. Judasqa kimsa kuti Jesusman traicionarpaq acuerdota ruwasqa, chaymi huk wiñayman puriq traicionta reqsichin, chay traiciónqa cruzman manaraq chayaspa qallarispa, chaypi tukukusqa. Daniel chunka hukniyuq capítuloq chunka suqtayuq versículonqa ley dominicalta rikuchin, mayqinchus cruzwan tipificasqa karqa. Chayrayku, chunka suqtayuq versículopi ley dominicalman pusaq versículokunapi, mayqinchus chaylla kashan tawa chunka hukniyuq versículopi ley dominicalpas, qhipa p’unchaykunapi santosman kimsa pataman traición apamun. Chay traiciónqa Señorpa qhipa p’unchaykunapa estandartenta iskay kutita huñusqan tiempopin pasakun.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.
Chay p’unchaypiqa kanqa Isaípa saphin, llaqtakunapa unanchaqnin hina sayaspa; paymanmi mana judío llaqtakuna mask’anqaku; samayninpas hatun k’anchayniyuqmi kanqa. Chay p’unchaypitaqmi pasakunqa, Señorqa makinwan yapamanta iskay kutita oqarinqa llaqtanpa puchuqnin qhepakunata kutichimunanpaq, Assyriamanta, Egiptomanta, Patrosmanta, Cushmanta, Elammanta, Shinarmanta, Hamathmanta, lamar qochapi iskayman t’aqasqa hallp’akunamantawan. Paytaqmi sayarichinqa huk unanchata nacionkunapaq, Israelmanta qarqusqakunata huñunqa, Judámanta ch’iqichisqa runakunatataq kay pachapa tawa k’uchunkunamanta tantachinqa. Efraínpa envidiakuyninqa chinkapuunqa, Judápa awqankunataq p’itikusqa kanqaku; Efraínqa manan Judáta envidianqachu, Judátaq manan Efraínta ñak’achinqachu. Ichaqa inti haykuna ladoyman filisteokunapa rikrankuna patapi phawanqaku; inti lluqsimuymanta kaqkunata kuskallam qichunqaku; Edommanwan Moabmanwan makinkuta churanku, Amónpa churinkunataq paykunata kasukunqaku. Isaías 11:10–14.
Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.
Isaiasqa kay pasajepa contexto histórico nisqanta reqsichin chunka versículopi, “chay p’unchaypi” nisqawan. Chayrayku, chay “p’unchayqa” reqsichisqa kashan chunka versículomanta ñawpaq versículokunapi. Kay sapaq profético willakuyta qatiqtinchis, mayqin referenciawanpas reqsiyta atisun ima p’unchaymi “chay p’unchay” nisqaqa kasqan, chayasunchis chunka capítuloq huk versículonman.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
¡Ay de los que decretan decretos de iniquidad, y de los escribientes que prescriben vejación! Isaías 10:1.
Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:
Pani Whiteqa kay versículopi “mana chanin decreto” nisqanta reqsichin, chayqa utqayllam hamuq Domingo p’unchaw kamachiy kasqanta:
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
“Huk ídolo samanaruwi churakusqa kashan, imaynam qori lantisqa rikch’aynin Dura pampakunapi sayarichisqa karqa, chayhinata. Hinaspa imaynam Nabucodonosor, Babiloniaq reyin, kamachiyta lluqsichirqa llapa mana kunkurikuspanku nitaq kay rikch’ayninta yupaychaspaqa wañuchisqa kanankupaq, chayhinatam huk willakuy ruwasqa kanqa llapa mana domingo institucionta manchakuspa yupaychaqkunapaq carcelwan wañuywan castigasqa kanankupaq. Chayhinam Señorpa sábado nitisqa p’itiykusqa sarusqa qhiparishan. Ichaqa Señorqa nisqaña: ‘¡Ay! mana allin kamachikuykunata kamachiqkunaman, hinaspa ñak’ariyta qillqaqkunaman, chay qillqasqankuta kamachisqankuman’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.
The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.
Señorpa iskay kuti llaqtanta huñunaypaq contextoqa qayllamusaq domingo kamachiypa sasachakuyninpa historiapi churakun, chayrayku chunka capítulo chunka iskayniyuq versículopi Isaías rimarin Señorpa llaqtan ukhupi huk llamk’ayta tukuchisqanmanta manaraq apamuchkaptin kamachiq taripayninta mana allin kamachiypi, chaymi domingo kamachiyqa.
Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.
Chayrayku, Señorqa tukuy rurasqanta Sion orqopi, Jerusalén llaqtapipas hunt’achispaña, Asiriaq reyninpa sinchi sonqonpa rurayninpa rurunta, hinaspa hatun tukusqa qhawariyninpa lliphipayninta castigasaj. Isaías 10:12.
The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.
“Zionpiwan Jerusalénpiwan rurayninta”, Señorqa domingo ley qallariyninpi papadota castiganan manaraq qallarikuchkaptin “ruran”, chayqa pachak tawa chunka tawa waranqakunata sellasqanmi. Ezequiel qhapaq pusaqniyuq t’aqapi, qillqanapaq tintayuq qelqana waqaychasqayuq runaqa Jerusalén llaqtanta purin, hallp’api hinaspa iglesiapi rurasqa millay mana allin ruwaykunamanta “llakikuspanku waqaqkunaq” patanpi huk señalta churaykuspa. Chay rurayqa Señorpa Israelmanta qarqusqakunata iskay kaq kutipi huñunanta ima chhika kasqantapas hap’inmi. Payqa kay pachapa tawa k’uchunkunamanta paykunata huñun, hinaspa “kay pachapa tawa k’uchunkuna” pusaq geografíapi suyukunawanmi rikuchisqa kachkan. Pusaq yupayqa bestiapa imagenninpa pruebanapaq kamachiy simbolonmi; chaymi reqsichin, banderata hina kananpaq kaqkunapa qhipa huñuyninqa bestiapa imagenninpa prueban kay pachapi hunt’akuchkan chay pachapi kasqanta.
The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.
“Efraín” nisqapi sut’ichasqa hukllayqa, “Judáman ama envidiakuspa, Judápas” “Efraínman ama piñachispa,” Judápa awqankuna chinkachisqa kaptinku rikhurin. Profeciapiqa, ñawpaq pactopi llaqtakuna, Judaswan sut’ichasqa, icha Supaypa sinagogan, icha asipayaqkunapa huñunakuynin, icha Millerita historiapi Protestantekuna, icha Cristopa historiapi Judíokuna, ñawpaq llakikuypi “chinkachisqa” kanku. Jeremías chay kikin historiata rikuchiptinqa, payman yachachisqa karqa mana hayk’aqpas asipayaqkunapa huñunakuyninman kutinankupaq; ichaqa paykunaqa munaspa arrepentekuspankuqa payman kutiyta atinkuman karqa.
From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.
2020 watapi qanchis killa 18 p’unchawmanta Domingo ley kama, Señorqa qhepa p’unchaykunapi llaqtanta iskay kutita huñun. Payqa kay pachapi tukuy suyukunamanta huñun, Judápi Jerusalénpipas llapan rurasqanta tukuchisqan pacha ukhupi. Chay sellasqa pachapi, Diospa qhepa p’unchay llaqtanqa mana reqsisqa kanqa, ichaqa chaywanpas kimsa kutiyuq hukllachasqa tantanakuywan tinkuchisqa kanqa, chaymi paykunapa rurasqankuta hark’an.
Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.
Catolicismom kinsa kuti tinkusqap beastmi, chaymanta huk ususinmi Sister White sut’inchasqan hina iglesiata sutiykuchkan “nominal” nisqaqa. Paykunaqa llulla profetata reqsichinku. Laodicea Adventistakuna “nominal” nisqa, Judaswan rikch’achisqa, kay rikuchikuypi dragonmi kanku. 1863 watapi hatarikuq mana kasukuyqa unay Israelpa mana kasukuyninwan rikch’achisqam karqan, ñawpaq Kadeshpi, chaypi Josuépa Calebpa willakuyninta chaskiyta munaspanku saqerqanku hinaspa Egiptoman kutiyta akllarqanku. Egiptoqa dragonpa unanchaqninmi.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Runaq Churin, uyayki Egipto suyupi rey Faraonpa contra churay, paypa contranpi, hinallataq llapa Egiptopa contranpi willakuy. Rimay, nispa: Kayhinan nin Señor Dios: Qhawariy, qanpa contraymi kani, Egipto suyupi rey Faraón, mayuyninkunapa chawpinpi siriyuq hatun amaru, mayqinchus nin: “Mayuyqa noqap kikinmi, noqataqmi noqapaq rurakurqani.” Ezequiel 29:2, 3.
The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.
Cadespi hatarichisqan chakwasqa, chunka kaq pruebay kasharqan huk pruebakuna rurayninpi, chaymi Egiptomanta hurqusqa akllasqa llaqtata mana chaskisqa kaymanpas wañuymanpas apan; hinaspataq rikuchirqan tukuynin pruebayta, chay pruebakuna rurayninta Filadelfia Millerita Adventismoman apamurqanku 22 de octubre de 1844 watapi, hinaspataq 1863 watapi hatarichisqawan tukukusqa. Ñawpa Israelpa willakuy puchukayninpi, judíokunaqa “qaparirqanku: ‘¡Apay payta, apay payta, chakatanapi wañuchiy payta!’ Pilatoqa nirqan paykunaman: ‘¿Qankunapa Reyniykichista chakatanapi wañuchisqaychu?’ Hatun sacerdotekunaqa kutichirqanku: ‘Manam huk reyniyku kanchu, aswanqa Césarlla.’” Ñawpaq hatarichiy pinas qhipa hatarichiy pinas, ñawpaq rimanakuy llaqtakunaqa akllakurqanku dragónpa huk unanchanta (Egipto hinallataq pagano Roma) reyninkuman riqsichikuyta.
On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.
18 julio 2020 p’unchawmi, “Judápa awqankuna” “qichusqa” karqanku, hinallataq pachak tawa chunka tawa waranqa runakunapa templon sayachisqa karqa. Chaymanta puchuqqa karqa templota pichayllaña, Ñawpaqta Rimanakuypa Kachaqnin usqhaylla Hanan templonman hamunanpaq. Millerita historiapa templonqa suqta chunka tawa watakunapi sayachisqa karqa, 1798 watamanta 1844 watakama. Ñawpaq kaq llakikuypi, abril 19, 1844 p’unchawpi, Protestantekuna qichusqa karqanku hinaspa Satanaspa sinagoganman tukurqanku, asikuqkunapa huñunakuyninman, Romaq ususinman. Chay pachamanta octubre 22, 1844 p’unchawkama, huk pichay ruwanakuy pasasqa karqa, chayta ñawpaqtachaspa, allin sonqoyuqkuna Cristota qatirqusqanku Ancha Santisimo Cheqaman, payqa divinidadninta runakayninwan tinkuchispa llamk’ananta hunt’ananpaq.
The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.
Cheqap protestante waqraq ñawpaq willakuy, chayqa iskay kutita hukllachasqa kaqmi mana allin kamachikuy hamunankamaña, paykuna Diospa señalninta hina kananpaq, chaynataq wakin ovejankunata Babiloniamanta waqyaypaq Dios paqarichisqan hina, chaylla pachaspi rikurin maypichus apostata Republicano Protestantetaq waqrakuna hukllaykuspa kachkanku, espíritu nisqapi wañuysapa qhariwarmi huchata ruwaspa, chayrayku huk aycha, utaq huk templo tukuspa, chaymi bestiapa rikchaynin. Diospa templonqa chay pachallapi Cristoq rikchayninta kamarichkan.
We will continue this study in the next article.
Kay yachayta qatiqmasun hamuq qelqapi.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.
Kaymi simi Señorpaq Jeremiasman hamurqa, nispan: Sayariy Señorpa wasinpa punkunpi, chaypim kay simita willakuy, nispa: Uyariychik Señorpa siminta, llapa qankuna Judá llaqtamanta, kay punkukunata yaykuqkuna Señorta yupaychanaykichikpaq. Kayhinatan Señor de los ejércitos, Israelpa Diosnin, nin: Allinchaychik puriyniykichikta, rurayninaykichiktapas, hinaspan kay llaqtapi tiyachisqaykichik. Ama llulla simikunapi confiaychikchu, nispaykichik: “Señorpa templon, Señorpa templon, Señorpa templonmi kaykuna,” nispa. Sichus cheqaqtapuni allinchaychik puriyniykichikta, rurayninaykichiktapas; sichus cheqaqtapuni chanin taripayta rurankichik runamasiykichikwan; sichus mana ñak'arichinkichikchu wakchata, wañuqpa wawan mana taytayoqta, viudatapas, mana huchayoqpa yawarnintapas mana ichhankichikchu kay llaqtapi, nitaq huk dioskunapa qepanta purinkichikchu kikiykichikpa mana allinpaq: chayqa kay llaqtapi tiyachisqaykichik, ñawpaq taytaykichikkunaman qosqay allpapi, wiñaypaq wiñaykama. Qhawariychik, qankuna confiankichik llulla simikunapi, mana imapaqpas allin kaqkunapi. ¿Suwankichikchu, wañuchinkichikchu, warmi-qhari huchata rurankichikchu, llullakuspa jurankichikchu, Baalpaq inciensota rupachinkichikchu, mana reqsisqaykichik huk dioskunapa qepanta purinkichikchu; hinaspachu hamunkichik kay wasiman, sutiywan sutichasqa kaqman, ñawpaqniypi sayaykuspa ninaykichik: “Qispichisqañam kashanchik kay llapa millay ruwaykunata rurananchikpaq”? ¿Kay wasi, sutiywan sutichasqa kaq, suwapa mach'ayninman tukusqachu qankunapa ñawpaqniykichikpi? Qhawariy, noqapas rikurqanitaqmi, nispa Señor.
But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.
Rikhuykikunanman risp'amunki chay cheqaman, Silo nisqaman, maypichus ñawpaqta sutiyta churqarqani; qhawariychis imatataq rurani chayman, llaqtay Israelpa runankunapa mana allin rurayninkurayku. Kunanqa, kay llapa ruraykunata rurasqaykichisrayku, ninmi Señor, qankunaman rimarqani tutamanta hatarispay, sapa kuti rimaspaypas, ichaqa manam uyariwarqankichischu; waqyarqaykichismanpas, manam kutichimuwarqankichischu. Chayraykun kay wasiman, sutiywan sutichasqa kasqanman, maypichus qankuna hap'ipakunkichis, hinallataq chay cheqamanpas qankunaman hinataq ñawpaq taytaykikunaman qorqani, Silo-man rurasaqta hina rurasaq. Qankunatataq ñawpaqniymanta qarqosqaykichis, imaynachus llapa wawqeykichiskunata, Efrainpa tukuy mirayninta, qarqorqani hina. Chayrayku ama mañakuwaychu kay llaqtarayku, amataq paykunarayku waqaychaspa ni mañakuyta oqarichiychu, amataq noqaman mañapayaychu; manam uyarisqaykichu. ¿Manachu qhawanki imatataq rurashanku Judápa llaqtankunapi, Jerusalénpa kallinkunapipas? Jeremías 7:1–17.