The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Diospa qelqasqan rurayninqa sut’inchasqa tarikuyta tarikun Isaiaspa iskay chunka pusaqniyuq, iskay chunka isqunniyuq capitulokunapi, maypichus chay ruraynin rikuchisqa kashan “siki patapi siki, chharqa patapi chharqa” nisqahina. Septiembre killapa chunka hukniyuq p’unchayninpi, wata 2001, Apocalipsis chunka pusaqniyuqpa atiyniyuq angelnin uraykamurqan, chayta ruwaspataq, agosto killapa chunka hukniyuq p’unchayninpi, wata 1840, uraykamusqanta yapamanta rurarqun. Iskay kaq kutikunapipas, uraykamusqan qhipaman, Babiloniaqa urmasqa kasqan sut’inchasqa karqan, hinaspataq waqyasqa karqan, chaymanta mana unaymanta yapamanta waqyasqa kanqa, paypa hukllachasqanpiraq kachkakuna lluqsiykunankupaq. Iskay kaq kutikunapipas, sut’inchayta hunt’asqa ruwayqa llapa pachapi hatun chinkariyta apamurqan; imaynatachus ñawpaq angelpa willakuynin apasqa karqan “kay pachapi llapa mision estaciunkunaman” wata 1840pi, chayhinallataq llapa pachaq runakuna septiembre killapa chunka hukniyuq p’unchayninpi, wata 2001, pasasqanta chinkachisqa karqanku hinaspa unanchayarqanku. Agosto killapa chunka hukniyuq p’unchayninpi, wata 1840, hunt’asqa profeciaqa huk profecia karqan, mayqenchus iskay kaq ay paqarisqan Islamman huk hark’akuy churakusqanta sut’incharqan; hinaspataq septiembre killapa chunka hukniyuq p’unchaynin qhipallanta, wata 2001, kinsay kaq Ay paqarisqan Islammanpas huk hark’akuy churakurqan.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
1840 watapi agosto killapa 11 p’unchawmi sut’incharin 1798 watapi pacha tukukuyninpi kichasqa willakuyta kallpachasqanta, hinallataq 2001 watapi setiembre killapa 11 p’unchawmi sut’incharin 1989 watapi pacha tukukuyninpi kichasqa willakuyta kallpachasqanta. Ñawpaq angelpa kuyukuyninpa aswan hatun kamachikuyninqa 1840 watapi agosto killapa 11 p’unchawpi takyachisqa karqan, chay kamachikuytaq huk p’unchaw huk wata kasqanmanta kamachiy karqan. Kimsa kaq angelpa kuyukuyninpa aswan hatun kamachikuyninqa 2001 watapi setiembre killapa 11 p’unchawpi takyachisqa karqan. Chay kamachikuyqa kaymi: cheqaq kaqmi takyachisqa kan “siq’i patapi siq’i” apamuspa, chayna rikuchispa qallariyninqa tukukuyninwan uyarichisqa kasqanta, hinallataq historiapas kutimunmanta. 2001 watapi setiembre killapa 11 p’unchawpa profetico ruwayninqa manam Sister Whitepa chiqap siminkunallawanchu takyachisqa kachkan, aswanqa ancha allinmi takyachisqa kachkan chay ruwaykuna Millerita historiapi kikillan waymarkwan hunt’asqa tupasqankurayku. 1840 watapi agosto killapa 11 p’unchawpa ruwayninwan riqsisqa kaqqa manam profeciapa hunt’akusqanraqchu karqan, aswanqa Millerwan paypa yanapaqninkuna jap’isqa metodologíapa allin, sinchi kasqanmi karqan.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Chay ruwayqa willakuyta hinallataq hunt’arqan. Chay yachakusqanman hina, achka runakunaqa Millerwan hukllachasqankuna apasqanku profecíakunata qhawariy yachay kamachikuna allin kasqanmanta chiqaqta yuyaychakurqanku, hinaspataq advento kuyuyman musuq, manchay hatun kallpachay qosqa karqan. Yachaysapa, hatun kasqayuq runakunapas Millerwan hukllakurqanku, ichaqa rimarispa hina, hinallataq paypa qhawariyninkunata qillqaspa mast’arispapas; chaymi 1840 watamanta 1844 watakama llamk’ayqa utqaylla mast’arikurqan.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
11 p’unchaw 2001 watapi, qhipa para tupuyta qallarisqanmanta, “rimanakuyqa” kasqa hinallataq kunankamapas kashan cheqaq utaq llulla metodología-manta. Milleritakuna kuyuypa profeciankunaqa 1843 hinallataq 1850 watapi tablaskunapi rikuchisqa kashan, chaykunatan Hermana White allinchaspa nin Señorpa diseñakusqan kashanta, hinallataq Habacuc iskay kaq capitulopa hunt’asqan kasqantapas. Milleritakunaq willakuynin, “Millerwan yanapaqninkunaq chaskisqan profeciata qhawaymanta principios” nisqawan rurakusqa, hinaspataq qhipaman “musphay hina kallpachayta” paqarichisqa, chaymi Chawpi Tutan Qapariynin willakuyta atiychayta atirqan, iskay sagradu tablaskunapi rikuchisqa karqan. Chay iskay sagradu tablaskunapi rikuchisqa profeciakunaqa Millerpa profeciamanta kamachikuy reglasninkunawan reqsisqa, sayachisqa ima karqan. Tablaskunaqa Habacucpi kamachikusqapa hunt’asqan karqan, maypichus Millerpa metodología-ninwan sayachisqa profeciakunata “tablaskunapi,” achkha rimaypi, rikch’aykachanapaq nisqa karqan. Habacuc iskay kaq capituloqa reqsichin hinallataq chiqapmanta tinkisqa kashan Isaías iskay chunka qanchis kaq capitulopa “rimanakuy” nisqanwan.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Sayarisqaymi patapi sayasaq, torre patapipas churakuspa qhawasaq imatataq pay niwanqa, imatataq kutichisaq huchachawasqa kaptin. Habacuc 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Versículopi kaq “reproved” nisqaqa nin “rimanakuywan kutichisqa” nisqatan. Habacucqa, ñawpaq kaqpas kimsa kaq angelpa kuyuriyninpa ricchaqnin-kunata rantinchaspa, chay rimanakuywan kutichisqa kananpaqmi karqa, hinaspan yachayta munarqa ima nisqawan kutichinanpaqchus maypachachus chay rimanakuy qallarinman. Ñawpaq angelpa historiampi chay kutichiyqa iskay santu qillqa-tabla rurasqankum karqa; kimsa kaq angelpa kuyuriyninpa historiampitaq chay kutichiyqa willakuq qatiq “Habacucpa Iskay Tabla” sutiyuq profetiku serie paqarichisqam karqa. Chay qillqa-tabla-kunapas chay seriepas sapankama chay historiakunapi rikuchisqa metodología nisqaman hinam sayarichisqa karqanku. Habacucpiqa, chay metodología nisqaqa imamanta ricchaqkuna mensajeta sayarichinku chayta rikuchin, hinaspataq mayqen asuntochus “rimanakusqa” kasqanta reqsichin; chaymantaq iskay laya yupaychaqkuna paqarimun.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Ñoqaqa sayaykusqaymi qhawana hawanpi, torremanpas churakusqaymi; qhawasaqmi imatachus pay rimawanqa chayta, hinallataq imatataq kutichisaq allinchasqa kasqaypi chayta. Hinaspan Señor kutichiwaraq, nispa: Qelqay musqhoyta, tabla-kunapipis sut’ita churay, ñawiriqnin usqhaylla phawayta atinampaq. Musqhoyqa sapaqchasqa pachapaqraqmi kashan; ichaqa tukukuyninpiqa rimanqapuni, manataq llullakunqachu. Unaychasqaqa, suyay chayta; chiqapmi hamunqa, mana unaychanqachu. Qhawariy, hatunchakusqa sonqonqa manam cheqapchu paypi; ichaqa justo runaqa iñiyninwanmi kawsanqa. Habakkuk 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Huk claseqa iñiywanmi justificado kan, huk claseqa almawan hatunchasqañam kashan, fariseo hinaspa publicano nisqakunapi rikuchisqa hina. Fariseokunaqa costumbre hinaspa tradición nisqakunapi sayasqa huk metodología nisqapi confiakurqanku, hinaspapas fariseoqa huk sistema religioso-ta rikuchirqan, mayqanmi jerárquico sistema nisqawan rebañonkuq kontrolninta waqaycharqan, Diospa akllasqa llaqtan kasqankuta hinaspa cheqaq kaypa amachaqnin kasqankuta willakuqkunaq kamachiyninwan; ichaqa tukukuyninpi Cheqaq Kaypa crucifixionnimpim chaykunaqa ruwasqaku. Isaías qhelqapa iskay chunka qanchisniyuq capítulope profético “debate” nisqaqa cheqaq hinaspa llulla bíblico metodología nisqakunaqmanta kashan. Chay “debate” nisqapi contrincantekunaqa chay pacha Elíaspa metodología-ninta qatiqkuna hinaspa unaymanta takyasqa teológico experto-kunaq sistema-ninmi kanku; chayqa Cristopa tiemponpi Sanedrín nisqawan tipificasqa kashan.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Capítulo veintisieteqa rikuchin “rimanakuy” qallarinanqa pay “sayachiptin”, utaq Dios “sinchi wayranta” hark’aptin, “inti lloqsimuq wayra p’unchawpi” kasqanmi. “Tupupi, wiñariqtin, chaywanqa rimanakunki; payqa sinchi wayranta sayachin inti lloqsimuq wayra p’unchawpi. Chayraykun Jacobpa mana allin ruwaynin pichasqa kanqa.” “Pichasqa” nisqaqa pampachasqa, huchapa chaninchasqa ninanmi, chaymi taripaq tapuy juiciopi huchapa chinkachisqa kayninta unanchan. Mayna ruwanakuychus chaypi rimanakusqa, chayqa pruebanmi pasanapaq, Diospa llaqtanpa huchankuna chinkachisqa kananpaq. Elíaspa mayna ruwaynin prueba hinaqa Cristopa historiampi unanchasqa kashan, maypichus ñawpaqmanta willasqa karqanchik chay p’unchawpi, Juan Bautistapa willakuyninta mana chaskiqkunaqa (pitaq Cristoqa Elías kasqanta rimarqan), Jesuspa yachachikuyninkunamantaqa mana allinta yanapasqa kayta atirqankuchu.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Qhepa para q’umiriy qillqaypa willakuyninri Jesucristoq yachachikuyninkunahinam rikuchisqa, paymi Simi kashan; manataq chayllachu, qhepa paraqa “samachikuy” nisqahinam rikuchisqa, chaymi sut’inchasqa kashan “Señorpa qayllaynin” nispa.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Chayrayku, arrepentikuychis, hinaspa kutirikuychis, huchaykichis pichasqa kananpaq, Señorpaj qayllanmanta samachikuypaj tiempu hamunan kaman; paytaq Jesucristo-ta cachamunqa, mayqintachus ñawpaqmantapacha qankunaman willasqa karqa. Hechos 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Hermana White nisqanqa reqsichinmi Apocalipsis chunka kaq capítulope uraykamuq angelqa, 1840 wata, agosto 11 p’unchawpi, “manam huk personajellachu aswanqa Jesucristo kikinmi karqa” nispa. Chayrayku, 2001 wata, setiembre 11 p’unchawpi uraykamuq angelpas “manam huk personajellachu aswanqa Jesucristo kikinmi” kanman. Paypa uraykamuynin, mayqin historiapi kaspapas, qallariyninta reqsichinmi cheq yachayman utaq llulla yachayman hina profético “rimanakuy” nisqapa, imaraykuchus Diospa llaqtan mikhunankupaq kamachisqa libro paypa makinpi kasqanwanmi chayta rikuchin. Galileapi kashaspa, Jesusqa disipulonkuna yachachirqan aychanta mikhunankuta, yawarnintapas upyanankuta, imaraykuchus chaypi nisqanman hina payqa hanaq pachamanta uraykamusqa t’anta karqa. Chaypim payqa aswan achka disipulonkuna chinkachirqan, ministerionninpi ima huk kutipipas mana chayhina, hinaspa chay ripuqkunaqa manam hayk’aqpas kutimirqankuchu. Chay ripuqkunaqa ripurqanku siminkunata sut’i literal sentidollapi hap’ispa llulla metodología nisqawan qhawarisqankurayku, allin espiritual sentidopi churayta mana akllaspanku. Isaías iskay chunka qanchisniyuqpi “debate” nisqanqa huk profético waymarkmi, achka testigoyuq, chaywanpas sut’ichan imaynatachus Bibliam qhawaypaq hinaspa qillqasqata hamut’anapaq huk sayasqa, profesasqa sistema kanan, Elías mensajerowan rikuchisqa metodologíawan tinkunakuspa.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Chaymi rikuchin huk sut’i pachata ñawpaq rimanakuypa, Diospa ñawpaq tratonpa hinaspa akllasqa llaqtanpa aswan-aswan pasayllanpi, hinallataq qallariyninta tratopi tinkuyta chaykunawan, “ñawpaq p’unchaykunapi mana Diospa llaqtan kasqankunawan.” “Rimanakuyqa,” aswan imaynamantaqa, rikuchin qallariyta chay pacha muyuta, chaymanta tukukuqta utqaylla hamuq domingo kamachiywan. Alpha y Omegaqa sapa kuti rikuchin tukukuqta qallariywan kuska; chayta ruwaspanmi kikin “rimanakuy” tukupun huk unancha ñawpaq taytanchikkunapa huchankunamanta hukninpa, chaymi reqsichisqa hinaspa willakusqa kanan, Levitico iskay chunka suqta mañakuyninta hunt’anapaq.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “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 show them no favour.”
Danielpa ñawpaq t’aqapi isqon kaqpi mañakuyninqa, Apocalipsis chunka hukniyoqpi kinsa p’unchaw kuskanwan tukukuyninpi haywakunapaq kaq mañakuytam rikuchin. Chay pachaqqa Isaías iskay chunka qanchisniyoqpi rikuchisqa kachkan, maypichus nin: “sumaqta sinch’ichisqa llaqtan ch’usaqyapunqa, tiyananpis saqisqa kanqa, ch’in pampa hina saqisqa; chaypim wawacha uywa mich’inqa, chaypitaq sirikunqa, ramankunatapas tukuruqta mikhunqa. Sachat’aqankuna ch’akiptinqa, pakisqa qochusqa kanqaku; warmikuna hamuspa ninawan ruphachinqaku: mana yuyayniyoq llaqtam paykunaqa; chayrayku paykunata ruwaqnin manam kuyapayankachu, paykunata kamariqninpas manam allin qhawariyta rikuchinqachu.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Iskay testigokunaqa mana ima allin kuyaytachu qhawachisqa kanku, llulla willakuyta willakusqankurayku, chaymi kimsa p’unchaw kuskan p’unchawniyuq “ch’in pampa” pachata qallariychirqa. Chaymanta paykunaqa “mana yuyayniyuq llaqta” tukurqaku, ñawpaqtaqa “sinch’i amparasqa llaqta” kasqankumanta. Chay llaqtaqa qipaman “ch’usaq” tukurqa hinaspa “wasichasqa” kasqanmanta “saqisqa” karqa. Chayqa wañusqa ch’aki tullukuna tukuspa, Sodoma hinaspa Egipto llaqtapa ñanninpim siriykurqa. Chaymanta wañusqakuna hatarimuychis nisqa kaptinqa, taytankupa huchankunawanmi pruebayman churakunku; chaypiqa yaykushan “rimanakuy” chay pachapa qallariyninpi, ñawpaq willakuypa kallpachasqa kayninwan qallarispa, kimsakaq willakuypa chayamunankama tukukuq. Chay rimanakuyqa, paykunapa historiankupi Elías nisqawan rikuchisqa imayna rurayta chaskinankupaqchu utaq rejetanankupaqchu, chaymanta. 1863 watapi, Adventismopa taytankunaqa Moiséspa “qanchis kuti” willakuyninta, Elíaswan qusqata, rechazakurqaku.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Qallariq julio killamanta, 2023 watapi, Isaías iskay chunka qanchisniyuqpi ch’akipusqa ramasninmi akllanakunanku kan, Galileapi iglesiapa huchankunata kutichinkachus, hinallataq 1863 watapa historianta, chaymantaq 2001 watapi septiembre killapa chunka hukniyuq punchawpa historiantapas. Habacuc iskay kaq capítulo nisqapi, Isaías iskay chunka qanchisniyuqpi, hinallataq Elías, Juan Bautista, William Miller ima rikuchisqan metodología-ta qhesachayqa ñawpaq taytakunapa huchankunata kutichiylla kan, manataq allinchasqa kayta chaskiychu chay sagrado ejemplokunamanta, imachus qillqasqa karqa kay pachapa tukukuyninkuna chayamushqan runakunapaq.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Kunan tukuy kaykunan paykunaman rikch’achikunaykipaqmi pasakurqan; qelqasqataq kanku ñoqayku yuyaychasqa kananpaq, pichus kay pachakuna tukukuyninman chayamuspanchik. Chayrayku, pichus sayasqanta yuyakunanqa allinta qhawachun ama urmananpaq. Manam ima wateqaypas hap’isurqankichu runakunapaq kaqmantam aswanqa; ichaqa Diosqa cheqaq sonqoyuqmi, payqa manam saqesunkichu atisqaykimanta aswan wateqasqa kananpaq; manachayqa, wateqaywan kuska lluqsiy ñantapas ruwanqa, chayta muchuy atipayta atinkichikpaq. Chayrayku, munasqa kuyasqaykuna, ayqekuychik idolokunata yupaychaymanta. Yachayniyoq runakunaman hina rimani; nisqayta qankuna juzg’aychik. 1 Corintios 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Sagrada metodologíaqa chay Chawpi Tuta Qapariypa willakuyninta takyachin, chaymi qhipa para willakuy. Chay willakuyqa, espiritualmente mikhusqa kaspa, tinkuchisqa experienciata paqarichin, hinallataq Danielpa hinaspa kimsa allin runakunapa legumbre mikhunanku aswan sumaq hinaspa aswan wiray uyanta rurarkan. Ichaqa Habacuc iskay kaq capitulopi, iñiywan justificación nisqapa qusqan chaskiyta mana munasqankumantaq mitk’akuyqa hatunchakuymin, chaymi paykunata hark’an Señor-ta reqsispa qatiyninkumanta. Sichus hayk’aqpas pacha kanman Diospa llaqtanpaq mana qhipayta atisqanku cheqaq metodología chaskiy ruwayta hinaspa angelpa makinmanta chay willakuyta mikhuyta, chayqa kunanmi!
“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.
“Manam qhipa para hamunanpaq suyananchischu. Chayqa hamuspa kachkan llapaqninman, pichkuna qhawarispa chaskinqaku hinaspa kikinkuman hap’ipakunku ñuqanchisman urmaykuq munakuyniyuq q’uyllur ch’akichayta, para hina ch’uyaykunatapas. K’anchaypa ch’ullunkunata huñuspa, Diospa mana pantay atisqa khuyapayayninkunata ancha chaninchaspanchik, paymi munan paypi confiaykuptinchik, chayqa tukuy prometisqankuna hunt’akunku. ‘Allpa hina saphinta lluqsichin, huertu hinataq ukupi tarpuykusqa imakunatapas wiñachin; chay hinallataq Señor Diosqa allin kaytawan alabaytapas tukuy nacionkunapa ñawpaqenpi wiñachinqa.’ Isaías 61:11. Tukuy kay pachan Diospa hatun k’anchayninwan hunt’a kananmi.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Diospa profétiko Siminmi reqsichinmi, New York llaqtapa hatun wasinkuna urmachisqa kaptin, Apocalipsis chunka pusaqniyuqpa angelnen uraykamunanta, hinaspa “Apocalipsis chunka pusaqniyuq, hukmanta kimsa versokuna hunt’akunanpaq kasqanta.” Isaías iskay chunka qanchisniyuq reqsichin chay pacha “inti lloqsimuypa wayra p’unchaw” kasqanta, chaymi pacha “sinchi wayra” hark’asqa kashan. “Tupusqallapi, wiñariqtin, qampuni chaywan rimanakunki: payqa sinchi wayranta sayachin inti lloqsimuypa wayra p’unchawpi.” Hermana Whitepas chay kikillan pachatan reqsichin.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Chay p’unchaykunapi, salvaciónpa llamk’aynin wichq’akuspaña kachkaptin, kay pachapi ñak’ariy hamunqa, hinallataq nacionkuna phiñakunqaku, ichaqa hark’asqa kanqaku ama kinsa kaq angelpa llamk’ayninta sayachinankupaq. Chay p’unchaykunapi ‘qhipa para,’ icha Señorpa qayllanmanta musuq kallpachakuy, hamunqa, kinsa kaq angelpa sinchi qapariyninta kallpachananpaq, hinaspa santo runakunata wakichinanpaq sayarinankupaq chay pachaqpi qanchis qhipa plaga junt’asqa hich’akusqa kanqa.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Llaqtakunata piñachiq atiy chayamurqan qhepa para urmayta qallariqtin. Ichaqa chay atiy llaqtakunata piñachisqan ratollaña hark’asqa karqan, chayrayku Isaías qillqarqan payqa “sinch’i wayranta sayachin” nispa. Chay sinch’i wayraqa inti lluqsimuy wayrami, hinaspa chay wayra hark’asqa kachkan qhepa para ch’iqchiyta qallariqtin, hinaspa salvaciónpa ruwasqan tukukuynin wichq’aykuykama chayasqanpi. Salvaciónpa tukukuynin ruwasqanqa sellakuy p’unchaykunan. “Siki patapi siki hina” nisqaman hina, chay sinch’i, otaq inti lluqsimuy wayraq, pachak tawa chunka tawa waranqa runakunapa sellakusqankama hark’asqa kashan, Apocalipsis qanchis kaq capítulo nisqanpi tawa wayrakunam.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Kaykunaman qhepataqa, pacha kaypa tawa esquina-kunapi tawa angelkuna sayasqankuta rikurqani, pacha kaypa tawa wayra-kunata hap’ispa, ama wayra phukunanpaq pacha kaypi, nitaq lamar qochapi, nitaq ima sach’apipas. Hinaspan huk angelta inti lloqsimuy ladomanta wichariqta rikurqani, kawsachkaq Diospa sellonta apaqta; paymi sinchi qaparikuyninwan qaparirqa chay tawa angelkunaman, pichus pacha kayta hinaspa lamar qochata ñak’achinankupaq qosqa karqa, nispa: Ama ñak’achiychischu pacha kayta, nitaq lamar qochata, nitaq sach’a-kunata, ñawpaqtaq Diosniykupa kamachinkunata urqunkupi sellasqaykama. Apocalipsis 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Pachak tawa chunka tawa waranqa runakunapa sellasqa kayninqa Cristo Jerusalénman atipayninwan yaykusqanmanta unanchasqa karqa. Chaypi Cristoqa, kawsayninpi huk kutillapi, asnupi sillaq sipasqa rirqan (Islam nisqapa huk unanchan), hinaspataq Lázaroqa Jerusalénman aylluchasqaman pusarqan. Hermana Whiteqa Lázarota chay willakuypi sellopa unanchan kasqanmanta reqsichin.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lázaroman hamunayninta unayachispa, Cristoqa may sumaq khuyapayakuy munayninyoq karqa payta mana chaskiqkunapaq. Qhiparirqa, Lázarota wañusqakunamanta kawsarichispa, mana kasukoq, mana creenikuq llaqtanman huk kutita aswan sut’i rikuchinantaqpaq payqa cheqaqtapuni ‘kawsariymanta, kawsaymanta’ kasqanta. Manam munarqachu llapa suyayta saqeyta llaqtamanta, Israelpa wasinmanta wakcha, pantasqa ovejakunamanta. Sonqonqa pakirikuchkarqa paykunapa mana arrepentikuyninkurayku. Khuyapakuyninpi munarqa huk kutita aswan paykunaman rikuchiyta payqa Kutichiq kasqanta, sapallanmi kawsayta, mana wañuy atiytaq kawsayta sut’incharinman apamuq kasqanta. Kayqa kanan karqa sacerdotekuna mana pantayman apay atisqanku rikuchisqa. Chayraykun Betaniaman riyta unayachirqa. Kay tukuy milagrokunamanta aswan hatun milagro, Lázaropa kawsarichisqanqa, Diospa sellonta churana karqa ruwasqanman hinallataq divinidadmanta nisqanmanpas.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
2020 watapa 18 de julio qallarirqan suyay pachaqa Cristoqa Lázarota kawsarichinankama suyasqanwanmi rikuchisqa kachkan. Apocalipsis chunka hukniyuq kapitulumanta suyay pachaqa tukuyninman chayan kimsa p’unchaw kuskanpas hunt’akusqanpi. Chay p’unchawkuna ukhupi iskay testigokunaqa ñanpi wañusqa sirisqallam kachkarqan. Hinallataq imaynachus Lázaroqa suyay pachamanta qhipaman kawsarichisqa kanan karqan, chay hinallataq Juanpa iskay testigonkunaapas. Kawsarichisqa kaspankutaq Jerusalénman yaykuy puriyta pusanku, “Diospa sellonta” hinaspa “coronachisqa milagrota” rikuchispa, chaymi Cristopa divinidadninta testifican. Kawsariyqa pachakta tawa chunka tawa waranqapa sellasqa kayninpa tukukuyninta reqsichin, chay sellasqa kaymi ruwakun tawa wayrakuna, inti lluqsimuy ladu wayra, sinchi wayra, 2001 watapa 11 de septiembre chayamurqan chay, hark’asqa kashaqtin.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Inti domingo kamachiy kasqan horapi, chay wayrakuna kacharinku, Revelation chunka kimsañiyuqpi allpa animalman kutichisqa taripayta apamunanpaq. Kunanqaña, sellos churay pacha ukhupi chaykuna hark’aspa hap’iq chusku angelkunapa makinkunamanta lluqsispa purichkanku. Profecía Espíritu nisqapi, inti lloqsimuq lawpa p’unchaymanta rimaspa, aswan ukhu, aswan hatun willakuykunamanta hukninqa tarikunku Testimonies, volumen isqonpi. Chay volumenqa paqina chunka hukniyuqpi qallarimun yuyaychasqa simikunawan; chayrayku, unancha hinamantaqa “isqon-chunka hukniyuq” nisqapi qallarimun. Chay kapituluq sutinqa, “Qhipa Sasachakuy”, ichaqa payqa huk rakhiq sutichasqaqa “Rey hamunampaq” nisqapa ñawpaq kapitulanmi.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Mana evidenciataq kanchu volumen huñuq qillqaqkuna kay capítuloq rakisqanman hinaspa sutichasqanman yuyayman churaspa qichwachasqankuta, ichaqa Reypa hamusqanqa facilmanta reqsikuy atikun casaraq runapa hamusqan hina, mayqenchus chunka sipaspa yachachikuyninpi rikurin chawpi tuta crisiswan, sipaskunapi paqarichisqa, asiteta vasosninkupi kaqtin otaq mana kaqtin. Chay chawpi tuta crisis, kunan chayamushanña, sutichasqan hina kashan—chunka sipaskunapa qhepa crisisnin. Chay crisispi rikuchinku asiteta kapunkuchu, manachu. Asiteqa mana sapan Espíritu Santollachu; allinta, chiqaqta sut’ichasqa kashan Espíritu Santo hina, hinaspapas allin willakuyniyoq hina, hinaspapas allin caracterniyoq hina.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Allin yachachiy ñanmi Chawpi Tuta Qapariypa allin willakuyninta takyachin, chay willakuyta chaskispa hinaspa chayman hina rurashpaqa, allin kawsay kamachiyniyuq runa kayta paqarichin. Chay kawsaymi qhipa sasachakuypi Diospa sellonta chaskiq kawsay kan. Diospa llaqtantin runakunata sellay ruwayqa inti lluqsiy wayra p’unchay chayamuptinmi qallarin, 11 de septiembre de 2001 p’unchaypi. Chay pachaqa chay willakuyta mikhunan karqa. Mikhunanchu mana mikhunanchu nisqaqa Isaiaspa “rimanakuy” nisqanwanmi rikuchisqa, chay hinallataq Habacucpa tapukuyninwanpas, imamantaq qhawaqkuna kutichinanku chay argumentopi nisqanwan. Mateo iskay chunka pichqayuqpa taripay tiempo-ninpas Habacucpa taripay tiempo-ninpas iskay laya yupaychaqkunapa rikuchikuyninwanmi tukukun. Chay taripay tiempoqa, Apocalipsis chunka hukniyuq kapitulopi kimsa p’unchay kuskanwan rikuchisqa, ñañan tukukuypiñam kachkan.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Chay suyay pachaqa iskay chunka qanchisniyuq qillqap qallariyninpipas rikuchisqa kachkan, Hebreos qillqamanta huk pasajewan, maypicha Pabloqa Habacuc iskay kaq kapitulopi tawa kaq versículota hukmanta nispa rimarin. Pablop chay rikuchisqanmi Habacuc iskayta kimsay kaq angelpa kuyuriyninman churaykun, imaraykuchus chay historiapi Cristoqa Ancha Santo Lugarman yaykurqan, chay historiapitaqmi paypa hatun sacerdote hina ministerionninpa k’anchaynin rikuchisqa karqan, hinaspapas Hebreos qillqapim Pabloqa Diospa Simiyninpi Cristopa hatun sacerdote hina ministerionninmanta aswan sut’i revelacionta rikuchin.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Habacuc iskayqa, ñawpaq angelpa kuyuriyninpiqa manaraqmi reqsisqachu Cristopa Ancha Santu Lugarman yaykuyninta, imaraykuchus chayqa mana pasaqchu Karu Ch’isiyakuy qapariynin willakuy tukukuyninkama. Pablomanta rimarisqa suyasqa pachaqa, Habacucpa Mateo paq suyasqa pachanmi; ichaqa chay suyasqa pachaqa qallarinan karqa 18 julio 2020 p’unchaypi. Habacuc iskaypa qhipa versiculonqa rikuchin Millerita historiapi Karu Ch’isiyakuypa tukukuyninta, hinaspa kimsa kaq angelpa chayamusqanta:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Ichaqaqa Señorqa kachkan santu templonpi; llapa kay pachaqa upallaykachun paypa ñawpaqenpi. Habakkuk 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Testimonies, volumen nueve, enfatiza, comenzando en la página once (nine-eleven), la parábola de las diez vírgenes, el tiempo de tardanza y su conexión con Habacuc y Mateo, y la crisis final y el 11 de septiembre de 2001, cuando llegó el debate profético.
“Section 1—For the Coming of the King
“Raki 1—Reypa hamuyninpaq”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Asllata pisi p’unchallaraqmi, hamuqkaqqa hamunqapuni, manataqmi unaychanqachu.’ Hebreos 10:37.
“The Last Crisis
“K’ipa Wiñay Sasachakuy”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“Kunan pacha tukukuypi kawsashanchik. Pacha señalkuna utqaylla hunt’akusqankunaqa Cristo hamunan qayllaña kasqanta willakunku. Kawsashanchik p’unchawkunaqa manchaychanapaqmi, ancha importante nirqinmi. Diospa Espiritunqa allinmanta ichaqa mana pantaspa pacha kay allpamantam astawan karunchakuspa qichusqa kashan. Onqoykuna, taripaykunapas, Diospa gracianta pisipaq qhawariqkunamanqa ñan urmaykushanña. Hallp’api, qochapipas calamidadkuna, runakuna kawsayninpi mana takyasqa kay, guerrapa mancharikuyninkunaqa hatun unanchayniyoqmi. Chaykunaqa aswan hatun llakikuykunam qayllamushasqanta ñawpaqmantaraq willakunku.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
Mana allinpa mana alli kallpakunaqa huñunakuspa, hukllachasqa kachkanku. Paykunaqa kallpachakuchkanku qhipa hatun krizispaq. Hatun tikraykunaqa pisi p'unchayllapim kay pachanchispi ruwakunqa, tukuypaq qhipa kuyuykunataq utqayllam kanqa.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Kay pachapi imakuna kasqanmi qhawachin sasa tiempuña ñawpaqninchikpiña kashasqanta. Sapa p’unchaw lluqsisqa qillqakuna hunt’asqa kanku chay qaylla hamuq pachapi manchay ch’aqwaypa rikuchikuyninkunawan. Sinchi suwakuykunaqa achka kuti ruwasqa kanku. Llank’ay sayt’achiykunapas sapa kutim kanku. Suwakuykuna, wañuchiykunapas llapa cheqpi ruwasqa kanku. Supaykuna hap’isqan runakunaqa qhari, warmi, huch’uy wawakunapa kawsayninkutapas qichunku. Runakunaqa millay mana allinkunawan musphachisqaña kanku, tukuy laya mana allinpas atipashan.”
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Awqaqaqqa allinta rurayta chinkachiypi atiparqa, hinaspataq runakunaq sunqunkunata hunt’arqa kikinkupaq qullqi maskay munaywan.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Chiqaq kay karupi sayarisqa kachkan: chiqaq kayqa ñanpi urmasqa kachkan, cheqaqchanakuytaq mana yaykuyta atinchu.’ Isaías 59:14. Hatun llaqtakunapi achka runakuna wakcha kaypi, ñak’ariypi kawsashanku, mikhunamanta, pakarina wasimanta, p’achamantaña casi pisipaq; chay kikin llaqtakunapitaq wakinkuna kan sunqu munasqanmantapas aswan achkata hap’iq, qhapaq kawsaypi kawsaspa, qolqenkuta gastaspa sumaq allichasqa wasikunapi, kikinkuta sumaqchaspa, utaq aswan mana allinraq, aycha munayninkuta hunt’achinankupaq, aqhapi, tabacopi, huk imakunapipas, chaykunaq yuyay wasita tukuchiq, umallata chinkachiq, alma-ta urayman apachiq. Yarqaywan wañuq runakunaq qapariyninku Diospa ñawpaqenman wicharimushan, chaykamataq tukuy laya ñak’arichiywan, qechuchakuywan runakuna hatun- hatun qhapaq kaykunata tantachkanku.”
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Huk kutin, New York llaqtapi kaptíy, tuta p’unchaykunapi qayasqa karqani qhawanaypaq wasi hatarishaqta, piso tras piso hanaq pacha qayllakaman. Chay wasikuna ninamanta waqaychasqa kasqankuta nispa qillqasqa karqanku, hinaspataq sayarichisqa karqanku dueñonkunaqpas ruraqninkunaqpas hatunchayninta qhawachinankupaq. Aswan hanaqman, aswan hanaqmanpas chay wasikuna hatarirqanku, chaykunapitaq ancha chanin materyalkunata llamk’achirqanku. Chay wasikunaq dueñonkunaqa manam kayta tapukuytaqchu karqanku: ‘Imaynatan aswan allinta Diosta hatunchasunchis?’ Señorqa manam yuyayninkupichu karqa.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Yuyayrani: “¡Ay, imayna allinmi kanman kayhina qollqenkuta churachkashaqkuna Diospa qhawasqanman hina ñanninkuta qhawarinqaku chayqa! Paykuna hatun sumaq wasiwasikunata huñuchkanku, ichaqa mayna upa kayninmi pacha tukuyta kamachiqpa ñawpaqenpi paykunapa yuyaychakusqanku hinaspa wakichisqanku. Manan sunqunkuwan yuyayninkuwanpas tukuy kallpankuwan yachachkankuchu imaynam Diosta hatunchanankupaq. Qonqapusqankuña kayta, runapa ñawpaq kaq rurananta.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Chaykuna hatun, alto wasikuna sayariptinku, dueñonkuna kusikurqanku hatun munayniyoq hatunpachaywan, imaraykuchus qolqeyoq karqanku kikinkuta kusichinankupaq hinaspa vecinonkuna envidiayman urmanankupaq. Ashkha chay hina churakusqan qolqemanta tarisqa karqa qechuywan, wakchakunata ñak’arichispa huch’uyachiywan. Paykuna qonqarqanku hanaq pachapi sapa ranti-rantinakuymanta cuentata waqaychasqanta; sapa mana chanin tratota, sapa llullakuq ruwayta, chaypi qillqasqa kachkan. Hamushanmi pacha, maypachachus runakuna llullakuyninkupi hinaspa qaqaq kayninkupi chayanqaku huk tinkuyta, mayman Señor mana saqenqachu aswan ñawpaqman pasayta, hinaspa yachanku Jehovápa muchuywan awantayninpaq huk límite kasqanta.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.
“Qhipaman ñawpaqeypi rikurirqani huk nina ruqya mancharisqa rikch’ariyta. Qharikuna qhawarirqanku hatun, altopi sayasqa, ninamanta ama ruphay atisqa nisqa wasikunata, hinaspataq nirqanku: ‘Kaykunaqa lliw hinantinpi allin waqaychasqa kachkan.’ Ichaqa chay wasikunaqa ruphariqllaña tukurirqanku, imayna tar’iwan rurakusqa hina. Nina waqaychay makinakunaqa mana imatapas atirqankuchu chay chinkachiyta hark’ayta. Ninawan waqaychaqkunaqa mana atirqankuchu chay makinakunata llamk’achiyta.” Testimonies, volumen 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
Ñawpaq pachapi metodologíamanta rimanakuy “debate” nisqa, Daniel qillqapa huk kaq capítulo nisqanpi rikuchisqa kaq pacha; chaymanta pasaqta Daniel qillqapa hukmanta kimsa kaq capítulo-kuna nisqapi rikuchisqa kaq pacha; hinaspa 1840 wata, agosto killapa chunka hukniyuq p’unchawmanta qallariq historia nisqapi rikuchisqa kaq pacha; hinaspa Juan qillqapa suqta kaq capítulo nisqapi, Galilea llaqtapi sasachakuy p’unchawpi rikuchisqa historia nisqapi rikuchisqa kaq pacha; hinaspa 2001 wata, septiembre killapa chunka hukniyuq p’unchawpa historia nisqapi rikuchisqa kaq pacha (2020 wata, julio killapa chunka pusayuq p’unchawkama), kunanqa yapamanta kutimushanña, ichaqa manam llapan Adventismo ukhupichu, aswanpas wañusqa ch’aki tullukuna ukhupi, paykunaqa purun sallqapi waqyaspa qapariq “kunka” nisqawan qhellqasqa kasqankumanta rikcharichisqa kachkanku.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Qatiq qhipa qillqayniykupin yuyarisun metodologiamanta, chay qhipa para kasqanmanta, Isaiaspa iskay chunka pusaqniyuq, iskay chunka isqunniyuq kapitukunapi rikuchisqa hina.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Hinallataqmi uyarirqani uyariyta, nispan: “Pitaq kachasaq, pitaqñataq risqa ñuqayku rayku?” Chaymantataq ñoqaqa nirqani: “Kaypi kashani; kachaway.” Paytaq nirqan: “Riy, kay llaqtata niy: Uyariychik cheqaqtapuni, ichaqa ama entiendenkichikchu; qhawariychik cheqaqtapuni, ichaqa ama reparankichikchu. Kay llaqta runakunapa sonqonta wirayachiy, rinrinkunata ñitiyaqta ruray, ñawinkunatapas wisq’ay; ama ñawinkuwan qhawanankupaq, ama rinrinkunawan uyarinankupaq, ama sonqonkuwan entiendenankupaq, ama kutirikunankupaq, ama alliyachisqa kanankupaq.” Chaymantataq ñoqaqa nirqani: “Apu, hayk’aqkamataq?” Paytaq kutichirqan: “Llaqtakuna runa mana tiyaq tukusqankama, wasikuna runa mana kaqkama, hallp’ataq llapan ch’usaqyachisqa kanankama, Uyarisqataq runakunata karuman anchuchinqa, hallp’a chawpipitaq hatun saqisqa kay kanqa. Ichaqa chaypiqa chunka hukniyuqraqmi kanqa; hinaspataq kutimunqa, mikusqataq kanqa: hinallataq teil sach’a hina, roble sach’a hina, raprankunata urmachiptinku ukhupi kallp’anraq kaq hina; chay hinallataq ch’uya muhuqa chaypa kallp’an kanqa.” Isaías 6:8–13.