In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.
Qhipa p’unchaykunapi qelqasqa artikulokunapiqa, Espíritu de Profecía nisqamanta wakin pasajekunamanmi rikuchkasharqanchik, chaykunaqa sut’inchanku huk tiempo periodo-ta 11 de septiembre de 2001 p’unchaymanta qallarispa Michael hatarinqankama hinaspa runakunapa probationnin wichq’akunankama. Chay tiempo periodopiqa, wakin profético ilustracionkuna kanku, chaykunaq sut’inchasqanmi Christopa qhepa llamk’ayninta Lugar Santísimo nisqapi.
The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.
Cristopa llank’anqan santuariopiqa rikuchisqa kachkan Daniel qanchis pusaqniyuq capitulopi Ulai Mayu rikuypi, chaymantañataq Hermana White willawasqanchikman hina, Ulai Mayu rikuyqa kunanqa hunt’akuy ruwanapiñam kachkan. Qhipa llank’ay hanaq pacha santuariope junt’asqa, mayqinchus kunanqa hunt’akuy ruwanapi kachkan, imaymana profético simikunawanmi rikuchisqa kachkan. Rikuchisqa kachkanmi, wakin profético rikuchikuykunawan kuska, sellado pacha hina, qhipa para hina, salvacionpa tukuynin llank’ay hina, hinallataq templopa pichasqa kaynin hina. Chay simikunata huñunayqa ancha importanteraqmi, hinallataq paykunata chiqap histórico maypipas churaypas.
“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’unchawkunapi, salvacionpa ruwasqan wichq’akuyta tukuchkaptin, kay pachaman ñak’ariy hamunqa, nacionkunataq piñakunqaku, ichaqa hark’asqa kashaqku mana kimsa kaq angelpa ruwasqanta hark’anankupaqchu. Chay p’unchawkunapi ‘qhepa para,’ utaq Señorpa qayllanmanta kawsarichiy, hamunqa, kimsa kaq angelpa hatun qapariyninta kallpachananpaq, hinallataq santo runakunata wakichinanpaq sayanankupaq chay pacha, maypichus qanchis qhepa plaga hina t’aqasqa kachkanqa.” Early Writings, 85.
The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”
“Kinsa kimsa angelpa ruwasqan”pas “salvaciónpa ruwasqan”mi, chaymi “santokunata wakichin kananpaq sayanankupaq pacha hina qanchis qhepa ñak’ariykuna hich’akusqa kanqa chaymanta.”
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Hinallataqmiqtaat uummaqquplutik, kamangaarutillu tikittuq, tuqujutlu piffissanga nalunaiqsijaujaanginnik, kivgaqtinnutlu prophetinut akiliqturunnaqullutit, iqqanaijunutlu, kingullutillu atqarnik iluaqujunut, mikijunut angijunullu; nunamiklu asijiqattaqtunut asititsijut piqujauqullugit. Revelation 11:18.
The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.
Nacionkunaqa phiñakusqanku manaraq probation tukuptin (chaymi Diospa piñakuynin hich’akusqan tiempo), ichaqa nacionkuna phiñakusqankupiqa, paykunaqa hinallataq “jark’asqa” kashanku. Nacionkuna phiñakusqanku “tiempo”qa qawachin salvacionpa wisq’ay llamk’aypa qallariyninta, chay salvacionpa wisq’ay llamk’ayqa Diospa llaqtanpa sellakusqanmi.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Diospa cheqaq llaqtan, Señorpa rurayninpa espiritunta hinallataq almaskunapa qespichikuynta sonqonkuwan apaqkunaqa, huchataqa sapa kuti cheqaq kasqanman hina, huchasapa kayninpi qhawarinqaku. Paykunaqa hayk’aqpas kasqanku Diospa llaqtanta sasachaq huchakunawan cheqap sonqowan, sut’i rimaywan tratasqankuman sayaspa. Aswanraq iglesiapa tukukuq rurayninpi, pachak tawa chunka tawa waranqa runakunapa sellasqa kay pacha chayamunan tiempopi, Diospa tronanpa ñawpaqenpi mana pantaq hina sayanankupaq, Diospa sutinta apaq llaqtanpa mana allin ruwasqankunataqa aswan sunqunku ukhumanmi nanachinqa. Kayqa profetapa rikuchisqanwan kallpawan sut’inchasqa kashan, qhipa rurayta rikuchispa, sapa qhari makimpi wañuchiy armasniyoq hina. Paykunamanta huk qhariqa lino p’achawan p’achasqa karqa, ladonpi qillqaqpa tintawan phichananta apaspa. ‘Hinaspan Señor payta nirqan: Llaqtapa chawpinta puriy, Jerusalénpa chawpinta puriy, hinaspa señalta churay frentenkupi chay qharikunapa, pikunachus llakikunku hinaspa waqanku llapa millay ruwaykunamanta chaypa chawpinpi ruwakusqanrayku.’” Testimonies, volumen 3, 266.
The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.
Llaqtakuna hark’asqa kashanku pachak tawa chunka tawa waranqa runakunapa sellosqasqa kayninta ama hark’anankupaq. Apocalipsis qanchis ñiqin kapituluypi, piñasqa llaqtakuna, chay hina hark’asqa kashaqkuna, chay kikin pacha tiempollapi hark’asqa tawa wayrakunahinam rikuchisqa kanku, chay pacha tiempoqa sut’ita huk pacha tiempohinam reqsisqa kachkan.
“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.
“Kunankamqa Satanás llapa imaymana yuyayman churana ñankunata kay sellakuy pacha pi apachkan, Diospa llaqtanpa yuyayninkunata kunan pacha cheqaq kaymanta karunchanampaq hinaspa iskayrayachinampaq. Rikurqani huk p’achata Diospa llaqtanman mast’arichkashanta, sasachakuy pacha pi waqaychanampaq; hinaspa sapa almaqa, cheqaq kaypi takyaq hinaspa sonqonpi ch’uya kaq, Tukuy-Atiyniyuqpa p’achanwan p’achallisqa kanan karqa.”
“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …
“Satanásqa kayta yacharanmi, chayraykun atiyniyuq hatun kallpawan llamk’asharan aswan achka runakunapa yuyayninkuta imaymanamanta atisqanman hina cheqaq kaymanta iskayrayasqa, mana takyasqa kachinampaq. …
“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.
“Rikurqani Satanasqa kay hina ruraykunapi llank’asqanta, Diospa llaqtanta chinkachinapaq, pantachinapaq, karunchachinapaqpas, kunanmi kay sellay p’unchaykunapi. Rikurqanitaq wakinkunaqa mana sinchita sayashaqkuchu kay kunan chiqap yachachiyrayku. Qonqorkunaqa chukchukyasqankum, chakinkunaqa llusp’iykachasqankum, imaraykuchus mana allinta sayasqa kasharqankuchu chiqap kaqpi, hinallataq Tukuy-Atiyuq Diospa pakasqanqa manam paykunaman mast’arikuyta atinchu chayna chukchukyasqankukama.
“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.
“Satanásqa tukuy yachayninkunata llapanta rurasharqan paykunata maypi kasqankupi hap’ichiyta munaspa, sellasqa kay pasasqankama, Diospa llaqtanpa hawanman p’achaq hina qhawachiq hark’ay churakusqankama, chaymanta qispisqa mana kanankupaq nina hina ruphay atipaq Diospa phiñakuyninmanta, qanchis qhipa muchuykunapi. Diosqa qallarinña kay hark’ayta llaqtanpa hawanman churayta, hinaspas manaña unaychu llapan chaykunapaq hawanman mast’arikunanpaq, pisiyman wañuchiy p’unchaypi pakakuq wasi kanankupaq. Diosqa atiyninwan llaqtanrayku llamk’anqa; hinaspas Satanásmanpas saqesqa kanqa paypas llamk’ananpaq.” Early Writings, 43, 44.
Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.
Pani White kay simikunata qillqarqan 1851 watapi, Diospa llaqtan Laodicea kasqaman yaykunankumanta pichqa wata ñawpaqta, hinaspa “qanchis kuti” nisqapa askhawan k’anchayninta chinkachispa sellakuy ruwayta qhiparichirqanku. Chay k’anchayqa yapakunan karqan hinaspa Diospa llaqtanta pakayninpi tukuchinan karqan qanchis qhipa t’aqakuykunamanta ñawpaqta. Chaymantaqa, Diospa llaqtan hatarirqanku, hinaspa Laodicea chunlla puriy pampaman saqisqa karqanku, imaynachus ñawpa Israel llaqtapa hatariyninwan hinaspa chunlla puriyninwan rikuchisqa kasqan hina. Ñawpa Israelpa hayk’aq hatariqkunaqmi Aunusqa Allpaman yaykurqanku? Bibliapi, utaq Profeciapa Espiritunpi, mayqin pasajetaq mayqin Laodicea runakunata salva sqa kanankuta sut’inchan? Kutichiyqa kaymi: “Mana mayqanpas!” imaraykuchus huk Laodicea runaqa chinkasqa kashan, imaynachus ñawpa Israelmanta chunlla pampapi wañuqkuna chinkasqa karqanku hina.
The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”
Pachak tawa chunka tawayuq waranqa tawa pachak chunka tawayuqkunapa sellakusqanku huk tiempo pacha kasqanmi, chayqa qallarin tawa angelkuna tawa wayrakunata hark’asqankupi, chaypachallataq nacionkuna phiñakusqanku, ichaqa hark’asqa kashaqtinku. Sellakusqan tiempo ukhupi Diosqa llaqtanta wakichin qanchis qhepa plaga tiempospi sayarinankupaq, chay wakichakuynintaq rikuchisqa kachkan llaqtanpa patanman “huk p’achata” mast’aykusqan hina; hinallataq rikuchisqa kachkan salvación ruwayta tukuchisqan hina, chaymanta kinsa kaq angelpa ruwaynintapas tukuchisqan hina. Kay llapa rikuchikuykunawan sut’inchasqa wakichakuyqa “kunan pacha cheqaq yachachiy” chaskisqamanmi sayasqa kachkan.
Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”
Kunanakuna mana “kunan p’unchawpi cheqaq kaqpaq sinchita sayayta” munankuchu, chaykunam “iskayrayasqa” karqanku, yuyayninkukunaqa mana “kunan p’unchawpi cheqaq kaq” nisqapi sut’ita churakusqa kasqanrayku. Payqa qillqan: “Wakin runakunata rikarqani, paykunaqa mana kunan p’unchawpi cheqaq kaqpaq sinchita sayasqankuchu. Qonqorinkukuna katkatyasqa karqan, chakinkukunaqtaq llusk’aykusqa, imaraykuchus mana cheqaq kaqpi allinta sayachisqa karqankuchu, hinallataq Tukuy-Atiyniyuq Diospa p’achankunataqa mana paykunaman mast’arikusqa kayta atirqanchu chay hinata katkatyasqankukama.”
The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”
“Kunan chiqaq cheqaq kaq”mi “llank’anata” qun, hinaspataq “llank’ana”qa “Diospa sellon” nisqawanpas rikuchisqa kachkan. “Diospa sellon”qa Hebreokunapa punkunkunata picharqaq yawarwan unanchasqa karqa; chaymi wañuchiq angelta saqerqa yawarwan “llank’asqa” punkuyoq wasikunata pasaykuylla. “Llank’ana”qa “sellay”mi, hinaspataq “sellay”qa “kunan chiqaq cheqaq” nisqawan hunt’achisqa kachkan.
Sanctify them through thy truth: thy word is truth. John 17:17.
Qhapaqykiy chaykunaqa qampa cheqaq kayniykipi; qampa simiykiqa cheqaq kaymi. Juan 17:17.
Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.
Sapa musuqchasqa kuyuyqa kikinpa sut’inchasqa tema-yuq karqan, hinaspa pachak tawa chunka tawa waranqa runakunapa musuqchasqa kuyuyninpa tema-ninqa “Kimsa Waqaypa Islam” nisqaqa. Qhepa p’unchaykunapi “kunan cheqaq simiqa” Kimsa Waqaypa Islammi.
“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.
“Qillqasqa Qhelqakunaqa Diospa llaqtanman sapa kuti kicharikushanmi. Wiñaymanta karqan, hinallataq wiñaypaq kanqa, sapa miraypaq huk cheqaq kaymi aswan rakisqa, chay p’unchaykunapaq hinalla.” Review and Herald, June 29, 1886.
It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.
Kayqaqa kunan p’unchawpa chiqaq “willakuy”mi, pisi p’unchawkuna qhipapi Diospa llaqtanta sellan; chay sellakuy pachaqa rikuchisqa kashan tawa wayrakuna hark’asqa kaptin qallarisqan hina. Nacionesqa phiñakurqanku 11 septiembre 2001 p’unchawpi, chay pachataq pachallapi pachak tawa chunka tawa waranqa runakunapa sellakusqanku qallarikurqan, qhipa para, mayqinchus “huk willakuy” kasqanrayku, kicharisqa kayta qallarisqan hina.
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
Juanta kichasqa karqan ancha ukhu, sonqota kuyuchiq, hatun interesniyuq rikch’akuykuna iglesiapa kawsayninpi. Payqa rikurqan Diospa llaqtanpa maypi kasqanta, peligronkunata, maqanakuykunata, hinallata qhipa kacharichisqanta. Payqa qillqarqan tukukuq willaykunata, kay pachapa cosechan hunt’achinankupaq, yaqa hanaq waqaychanaman apasqa q’urakuna hina, otaq ch’akikuna hina tukuchinapaq ninaqman. Ancha hatun importancianiyuq yachachikuykuna payman rikuchisqa karqan, aswanpas qhipa iglesiapaq, pantasqanmanta cheqaqman kutiriqkuna yachachisqa kanankupaq ñawpaqpi kaq peligrokunamanta hinallata maqanakuykunamantapas. Mana pipas tutayaypi kananchu kay pachaman ima hamusqanmanta. El Gran Conflicto, 341.
When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.
Maykunakuna phiñakusqankupiqa, kuskallataq hark’asqa karqanku, hinaspan “qhipa para” urayta qallarin, chay qhipa paraqa “kunan p’unchaw cheqaq kay” willakuymin, Diospa llaqtanta sellaspa.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Battle Creek llaqtapi rurasqa llamk’ayqa kikillan ordenmanta kachkan. Sanitariopi umalliqkunaqa mana iñiqkunawan chaqrusqaku, paykunata consejokunankuman yaykuchispa, aswanpas huk tupuykama; ichaqa chayqa ñawinkuta wichqasqa hina llamk’ayninwan rikch’akun. Paykunaqa manam yachayniyuqchu reqsinankupaq ima kaq kasqanta mayqen pachapas ñoqanchikman urmamunanta. Kachkan huk espíritu desesperaciónmanta, awqanakuy-manta, yawar ichakuy-manta, chay espírituqa wiñanqa pacha tukukuyninkama. Diospa llaqtan runakuna urkunankupi sellasqa kasqankumanta chaylla pacha—manam mayqin rikuy atisqa sello nitaq señaltachu, aswanqa cheqaq kaqpi takyasqa kaymi, yuyaypiwan espiritupiwan, chayna mana kuyuchisqa kananpaq—Diospa runankuna sellasqa kasqankumanta, ch’akchiypaq wakichisqa kasqankumanta chaylla pacha, chayqa hamunqa. Cheqaqtapuni, qallarisqanña. Diospa juiciokunanqa kunanqa kay allpapiñam kachkan, ñoqanchikta willanakunankupaq, chayna hamuq kaqta yachananchikpaq.” Manuscript Releases, volumen 10, 252.
The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.
“Sellasqa kayqa” nisqaqa “cheqaq kaqman sayk’uspa chayasqa kaymi.” Sellasqa pachaqmanta rimarispa payqa qillqarqan: “Kanmi huk ánimu desesperaciónniyuq, maqanakuywan yawar unu jich’aywan ima, chay ánimuqa pisi-pisimanta aswan yapakuqmi kanqa pacha tukukuykama.” Suyukuna phiñasqa kaptinku, hark’asqa kanku, ichaqa “maqanakuywan yawar unu jich’ay” nisqaqa, tawa wayrakuna hina rikuchisqa kaspa, “pisi-pisimanta aswan yapakuqmi kanqa pacha tukukuykama.” Kimsañiqin Ay nisqapi Islamqa pisi-pisimanta aswan sinch’ita maqanakuynta mast’arichin pacha tukukuykama, hinaspa Islamta “tema” hina proféticamente entiendesqa kayqa pachak tawa chunka tawa waranqa runakunaq musuqchasqa kayninpi, chaylla pacha ukhupi kuskan yapakun. Islam paulatina aswanchayta ruwasqanqa qhipa para urmaywan kuskan purin, chay kikin pacha ukhupi; imaraykuchus qhipa paraqa huk “willakuy”mi.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Llapan kay pachapa Señorninpa ñawpaqninpi sayaq qollasqa runakunaqa, huk kutipi Satanásman qusqa karqan chay p’istuq querubín kasqan churayninta charinku. Tiyanannin muyuriq ch’uya kaqkunawanmi Señorqa kay pachapi tiyaqkunawan mana sayk’uspa willanakuyta purichin. Qori aceitetaqa chay graciatan rikuchin, maywantaq Diosqa iñiqkunapa mechankunata hunt’aspa waqaychan, ama ch’illp’iykachaspalla wañunankupaq. Sichus mana kay ch’uya aceite hanaq pachamanta Diospa Espiritunpa willasqankunapi poured kachkanmanchu, mana allin atiqkunaqa runakunapaq llapa kamachiyta charinman karqan.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Diosqa mana yupaychasqa kachkan, payqa ñoqanchisman apachimuwasqanchik willakuykunata mana chaskispaqa. Chay hinaqa mana chaskinchikchu chay qori aceite-ta, paymi almanchikkuman ichamunaypaq, tutapi kaqkunaman chayachinapaq. Waqyasqa hamuqtin, ‘Qhawariychik, qosasqa hamun; lloqsiychik paywan tinkuq,’ nispa, mana chaskiqkuna chay santo aceite-ta, mana sonqonkupi waqaychaqkuna Cristopa gracianta, upa sipaskunahinam tarinqaku mana Listokasqata Señorninkuta tinkunankupaq. Paykunaqa mana kanchu kikinkupim chay aceite-ta jap’iy atiyniyoq, hinaspa kawsayninku thuñisqa qhiparin. Ichaqa Diospa Santo Espiritunta mañakuspa, Moisés hina ruegakuspa, ‘Gloriaykita qawachiway,’ nispa, Diospa munakuynin sonqonchikkupi mast’arikunqa. Qori tubokunantaq qori aceiteqa ñoqanchisman chayamunqa. ‘Mana kallpawanchu, nitaq atiyniywanchu, aswanpas Espirituywanmi, nispa Señor de los Ejércitos.’ Chaskispanchik Justicia Intipa llipipaq k’anchayninkunata, Diospa wawankunaqa kay pachapi achkikuna hina k’anchanku.” Review and Herald, July 20, 1897.
The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.
Qhepa para qallarin “ch’iqchiyta” ruwan, chaymanta tukukuyninpi hunt’asqa uyarikuywan hich’ayman wiñan. Qhepa paraq “ch’iqchiy” kasqan reqsichisqa kachkan paraqa “tupusqa” kasqanwan, hunt’asqa hich’aytaq chaymanta hich’asqa kasqan “mana tupuywan” nisqapi. Pani White sut’ita reqsichin huk pacha kananta maypichus qhepa para uraykamushan, wakinqa chaskinku, wakinqataq mana chaskinkuchu. Chay pachapi paraqa “tupusqa” kachkan, ichaqa “ch’iqchiy”lla kachkan.
Some people will recognize that something is happening, but it will only frighten them.
Wakin runakunaqa reparanqaku imapas pasashasqanta, ichaqa chayqa manchakuyllataqmi paykunata apamunqa.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219
“Iglesiakunapiqa kanqa Diospa atiyninpa musphay rikuriy; ichaqa manam llamk’anqachu chaykunapi, pikunachus mana Señorpa ñawpaqenpi pisi kayman churakuspa, sonqonkupa punkunta kicharirqankuchu huchankuta willakuspa hinaspa wanakuspankuwan. Chay atiyninpa rikuripi, mayqinchus kay pachata Diospa k’anchayninwan qhantichin, paykunaqa ñawsa kayninkupi rikusqankumantaqa huk imallatam rikunqaku, chaytaqmi paykuna yuyanku manchaypaq kasqanta; huk imataqmi manchakuyninkuta hatarichinqa, hinaspan kallpachakusqaku chayta hark’anankupaq. Imaraykuchus Señorqa mana suyasqankuman nitaq allin yuyayninkuman hina llamk’anchu, chayraykun llamk’ayninta sayachinqaku. “¿Imanasqataq,” nispa rimanku, “manam Diospa Espiritunta reqsiyta atisunmanchu, mayña achka watakunataña kay llamk’aypi kasqanchikrayku?” Imaraykuchus mana kutichirqankuchu Diospa willakuyninkupa uyariypaq qayakuyninkuman nitaq mañakuyninkuman, aswanmi mana saqespa nirqanku: “Qhapaqmi kani, imaymanawan hunt’asqañam kani, manataq imatapas necesitarinichu.”” Maranatha, 219
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Askha runakunaqa achka tupuypi ñawpaq para nisqata mana chaskirqankuchu. Paykunaqa mana tarirqankuchu llapan allinkayninkunata Dios chhaynata paykunapaq wakichisqanta. Suyankun hinaspa pisi kaqta qhepa para nisqan hunt’achinqa nispa. Qhapaq-aswan askha graciata qosqa kanqa chay pachaqa, sonqonkuta kicharispa chaskinankupaq yuyaychakunku. Manchay hatun pantayta rurashanku. Diospa runapa sonqonpi qallarisqan ruwana, k’anchayninta yachaynintawan qospa, sapa kuti ñawpaqman purinanta munan. Sapa sapa runaqa kikinpa necesitadninta reparakunam. Sonqoqa llapan qhelliymanta ch’usaqyachisqa kanan, ch’uyanchasqa kananpas Espíritupa ukhupi tiyakunanpaq. Huchata willakuspa saqespa, ch’amaq mañakuyniyoq kaspa, kikinkuta Diosman sapaqchaspa, ñawpaq discípulokunaqa wakichikurqanku Espíritu Santopa pampachakuy hina urmayninta Pentecostés p’unchaypi chaskinankupaq. Kunanqa chay kikin ruwana, ichaqa aswan hatun tupupi, rurasqa kanan. Chaypachaqa runa yanapaqqa bendicionta mañakuyllawan karqa, Señorpa paymanta ruwana hunt’achinanta suyayllawan. Diosmi ruwana qallariq karqa, paymi ruwanan tukuchinqa, runata Jesucristo pi hunt’asqa tukuchispa. Ichaqa manam saqesqa kananchu ñawpaq parawan rikuchisqa graciataqa. K’anchay chaskisqankuman hina kawsakunaqllam aswan hatun k’anchayta chaskinqaku. Sapa punchaw mana ñawpaqman rispa cristiano allin ruwaykunata kallpachasqa rikuchisunchik chayqa, manam reqsisunchikchu Espíritu Santopa rikurichikuyninkunata qhepa para pi. Ichapas ñoqanchikpa muyuriqninchik sonqokunaman urmaykuchkanña, ichaqa manam reqsisunchikchu nitaq chaskisunchikchu.” Testimonies to Ministers, 506, 507.
In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.
Chaypi paymi rikuchin huk pacha kasqanta maypicha “sumaq aswan qhapaq gracia qispichisqa qusqasqa kanqa”, chayhinaqa reqsichin qhipa para mana tupuyniyuqta ichakusqanta. Chay chiqaqwan tinkuchispa, paymi reqsichin llapaqta mana, aswanqa khuyay k’anchayninkuman hina causaqkuna sapallankuta aswan hatun k’anchayta chaskinqaku. Chay kamachiypi sut’inmi kachkan k’anchayqa (mayqencha kunan chiqaq kachkan chayqa) pisi-pisimanta wiñarispa yapakun. Qhipa simipi paymi reqsichin huk pacha kasqanta maypicha qhipa para urmashanña, wakinkunaqa chayta reqsispanku chaskishanku, wakinkunataq mana. Sichus mana reqsinkichu willakuyta, mayqencha qhipa para kachkan chayta, mana chaskinkichu.
“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. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Manam ama suyananchikchu qhipa tamyata suyanapaq. Chayqa hamunqa llapan paykuna pataman, khuyapayakuq kachkanchikman urmamuchkan ch’iqchita hinallataq parachakunata hina urmamuchkaq graciapa sumaq q’umir ninnaqta reqsispa chaskiqkunaman. Noqanchikqa achkiypa p’akikuna huñuspa, Diospa mana pantay atina khuyakuyninkunata chaninchaspa, paymi munan paypi confiarusunanchikta, chayqa sapa promesaqa hunt’akunqa. [Isaías 61:11 nisqa qillqasqa.] Tukuy kay pachaqa Diospa gloriawan hunt’a kananmi.” The Seventh-day Adventist Bible Commentary, volumen 7, 984.
At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.
Phiñasqa nacionkuna hark’asqa kaq p’unchaypi, qhepa paraqa “tupusqa” kayta qallarin. “Aswan qhapaq achka kay graciata qowasqa kanqa” nisqaqa reqsichin ima p’unchaychus qhepa para mana tupuyuqta qicharimusqa kachkan chayta.
At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.
Llakikunakuna piñakusqankumanta pacha, ichaqa hark’asqa kachkaptinku, qhipa paraqa urayta qallarin, ichaqa “tupusqa” kachkan, imaraykuchus chay p’unchawpi iglesiaqa trigowan khituwan chakrusqa kachkan. Chay paraqa trigotapas khitutapas puqusqankama apan, hinaspa qhipa paraqa kunan pacha cheqaq willakuymi, mayqintaq reqsispa chaskisqa, mana chayqa mana chaskisqa. Kay llapa profetakuna yuyaykunaqa Qelqasqa Simipi sut’inchasqa rikuchisqa kanku. Septiembre 11, 2001 p’unchawpi, qhipa paraqa “ch’iqchiyta” qallarin, hinaspa aswan-aswan kallpachakuspa wiñan, Chawpi Tuta Qapariy willakuy chayamuqkama, yachaq virginkuna hinaspa mana yachaq virginkuna wiñaypaq rakisqa kanankukama.
The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.
Yachaysapa runakunaqa chaymantaraqmi huq unancha hina hoqarisqa kanku, Diospa huk qhatun uywankunata Babiloniamanta waqyamuspa lluqsichinankupaq; hinaspataq qhipa paraqa tupuy mana kaqta qespichisqa hina urmamun, chay urmaytaq Michael sayariykama, runakunapa kamachisqa pacha wichq’aykama, mana tukukuqta hinalla qatiqllamun.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Rikurqani chay tawa angelkunaqa tawa wayrakunata hark’anqaku Jesúspa llaqtaq wasinpi llamk’asqan tukukunankama; chaymantaq qhepaman hamunqaku qanchis qhipa ñak’ariykunapas.” Early Writings, 36.
The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.
Tawaq punchawkunata hap’iyqa, Diospa allin kamachiyninta rikuchin, paypa saqesqan qhepaman mast’ariq juicioykunata qhipachispa, qhipa p’unchaykunapi pasananpaq. Tawaq angelkunaqa tawaq wayrakunata hap’inku pachak tawaq chunka tawaq waranqa t’aqasqakuna sellakusqan pacha, ichaqa chay pacha ukhupin “llakiywan junt’a espiritu, maqanakuywan yawar unu hich’aywan, chay espirituqa aswan yapamunqa.” Diospa wawankunamanta qhipa kaqpas sellasqa kachkanña chayqa, Micael sayarinqa, tawaq wayrakunapas llapan atiywan kacharinqaku, hinaspa Qanchis Qhipa Unquykunapas chayamunqaku.
In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.
Apocalipsis qillqapa chunka hukniyuq kapítulopi “hatun allpa kuyuypa hora” nisqapi, Daniel qillqapa isqunniyuq kapítulopi “sasachakuy p’unchawkunapi”, ñanpas perqapas tukuchisqa kashaqtinmi, chayqa “llaqtakuna phiñakunqaku” nisqa pacha kan. Chay pacha unay para qhepaman hamuqta “tupusqapi” urmachisqa kanqa. Isaías sut’inchan unay para qhepaman hamuq maypachachus tupusqa kasqanta, hinallataq chay pachata “inti lloqsimuq wayrapa p’unchawnin” nispa señalaykun. “Inti lloqsimuq wayrapa p’unchawnin”qa, septiembre 11, 2001 watapi karqan.
We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.
Qhipa qillqapi qhipa paraq “tupuy” nisqanta qhawarisunchikraqmi, ichaqa yuyarina kananmi, Millerpa musquyninpi kaq k’anchay rumi, Habacucpa ch’uya tablankunapi Islampa kimsa Ay nisqakunahinata rikuchisqa, qhipa p’unchaykunapi chunka kuti aswan lliphipinanta, ñawpaqta Miller huñusqan p’unchaykunamantaqa.
“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 kutipi, New York llaqtapi kashaspaymi, tuta pachapi qayasqa karqani, hanaq pacha kama huk pata hawan huk patawan wiñarispa sayaq wasikunata qhawarqani. Chay wasikuna ninamanta mana ruphay atisqa kasqankuta nispa qillqasqa karqanku, hinaspataq dueñonkuna builderninkunapas hatunchasqa kananpaq sayachisqa karqanku. Aswan hanaqman, aswanraq hanaqmanmi chay wasikuna sayarirqanku, paykunapipis ancha chanin kaq materialkuna llamk’achisqa karqanku. Chay wasikunaq runanman rikuchisqa kaqkunaqa manam kikinkumanta tapukuykurqankuchu: ‘Imayna ruwaspataq allinta Diosta hatunchasunman?’ Señorqa manam yuyayninkupi kasharqanchu.”
“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.’
Yuyarirqani: “¡Ay, kayhina kaqninkuwan qollqenkuta churashaqkunaqa Dios imayna qhawasqan hina puriyninkuta rikuyta atinman chayqa! Hatun allichasqa wasikunata huñunaykuchkanku, ichaqa kay pacha tukuypaq Kamachiqpa ñawpaqenpi ancha mana yuyaysapaqmi paykunaq yuyayninkupas, rurasqankupas. Manam sonqonkupa, yuyayninkupa llapa kallpankuwan yachachkankuchu imaynatas Diosta hatunchayman chayananpaq. Kaytaqa ñanmi qhawariyninkumanta chinkachirqanku, runapa ñawpaq kaq ruwayninta.”
“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.
Kay hatun wasi sayaqkuna hatarirqanku chayqa, dueñokunaqa kusikurqanku hatun munaq sonqowan, qollqeyoq kasqankuta kikinkuta kusichinankupaq hinaspa vecinokunapa envidianta hatarichinankupaq. Achka chay hina churakusqa qollqemantaqa tarisqa karqa sinchi mañakuywan, wakcha runakunata ñak’arichispa, ñit’ispa. Paykunaqa qonqarqanku hanaq pachapi sapa negocio rurasqankumanta cuentata waqaychasqanta; sapa mana chanin rantisqa-rantikuy, sapa llulla rurasqa, chaypi qillqasqa kashan. Hamushanmi tiempo, maypachachus runakuna llullakuyninkupi hinaspa hatun tukuyninkupi chayman chayanqaku mana Señor saqenqachu pasayta, hinaspa yachanqaku Jehovápa paciencia nisqampa 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.
“Qhipaman ñawpaqeypi rikurisqa qhawayqa ninapa manchakuynin karqan. Qharikunaqa hatun, hanaqman sayasqa, ninamanta waqaychasqa kasqanta yuyasqa wasi-kunata qhawarispa nirqanku: ‘Lliwpuni allin waqaychasqa kanku’ nispa. Ichaqa chay wasikunaqa breamanta rurasqa hina tukuspa rupharqanku. Nina wañuchiq makinakunaqa manam imatapas atirqankuchu chay chinkachiyta hark’ayta. Ninata wañuchiq runakunaqa manam chay makinakunata purichiyta atirqankuchu.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.
“Yachachisqa kani Señorpa pacha chayamunqanpi, maychus mana ima tikraypas kasqa kanmanchu hatun tukusqa, munayniyoq runakunapa sonqonkupi, qharikuna tariykunku salvaypaq kallpasapa karqa chay makin, chinkachinapaqpas kallpasapa kananta. Mana ima kay pachapi atiyniyoq kallpapas Diospa makinta hark’ayta atinchu. Mana ima materialpas usasqachu wasi sayachiypi, Diospa churakusqan pacha chayamunqanpi chinkachiyta hark’ananpaq, payqa runakunaman kutichiyta kachamunqaraq His law mana yupaychasqankumanta hinallataq kikinkupa munayman hina hatunyay munasqankumanta.” Testimonies, volumen 9, 12, 13.