On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
2020 watapa 18 p’unchaypi, Diospa qhepa p’unchaykunapi allinchakuy mikhuykuyninqa ñawpaq llakikuyta chaskirqan. Chayqa kinsa kaq Ay ayllup willakuyninpa historiampi huk señalta churarqan, mayqenqa qhepa para historiataq, hinallataq pachak tawa chunka tawa waranqa runakunapa sellasqa kayninpa historiantaq. Chay historiataqa sapa sagrado historiapi kaq allinchakuy mikhuykuykuna rikuchirqanku, astawan sut’inchasqataq Millerita sutiyoq mikhuykuy historiapi rikuchisqa karqan, chunka virgenkuna parabolawan ima yachachisqa karqan, hinallataq llapa profetakuna reqsisqa profético historiata rikuchin.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 julio 2020 p’unchayqa kuyuypa ñawpaq llakikuy p’akikuyta sut’inchan; chayrayku chunka sipaskunamanta rimaypi hinallataq Habacucpi suyasqa tiempopa chayamuyninta señalan. Milleritakunaq historiapi, pantasqa willakuyninkuta apaq kikin pruebakunallataq cheqaq p’unchayta reqsichiq kasqanta qhawarirqanku. Chunka sipaskunamanta rimaypi suyasqa tiempoqa chaymanta kunan pacha cheqaq willakuy hina qhawarisqa karqan, hinaspataq chay suyasqa tiempoqa Habacuc iskaypi kaq kikin suyasqa tiempo karqan. Chunka sipaskunamanta rimayqa simi-simi hina kutichisqa kachkan, chay cheqaq kaytaq reqsichin: llakikuy p’akikuywan chaypi kasqakuna sapallankum yuyaysapa otaq mana yuyaysapa sipas kananpaq akllasqa kandidatokuna kanku.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Laodicea Adventismo nisqapa hatun ayllunqa huknin kimsakuna “Ay” chayamunwanmi pruebapi churakurqan, 11 septiembre 2001 p’unchawpi; hinaspa 18 julio 2020 p’unchawpaq mana hunt’asqa willakusqan pasaykuptin, Laodicea Adventismoqa qhipapi saqisqa karqan mana mayman chayllaña purinankupaq Roma llaqtaman kutirichkanankupaq, imaynatachus Miller pa historiankupi Protestantekuna karqanku hinallataq.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Manam Milleritakunalla chunka sipaskunapa rikch’aynin hunt’akuyta qhipay pacha kasqanta reqsirqankuchu, chaymanta Habacucpi musyapakurqankutaq rikch’ayninta suyanankupaq kamachiy, mana chaylla hamuspa qhiparaptinpas, chayllataq profético waymark kasqanta. Chhaynaqa Habacuc sut’ichan, pantasqa hina willasqa rikch’ay, ñawpaq kaq llakikuyta paqarichisqa, chay rikch’aymi tukukuypi “rimarinqa”.
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. Habakkuk 2:3.
Imarayku rikch’ayninqa churasqa p’unchawpaqraqmi kashan; ichaqa tukukuyninpi rimarinqa, mana llullakuspataq. Qhipakuchkaptinpas, suyapay; imaraykuchus cheqaqtapuni hamunqa, manataq qhipakunqachu. Habacuc 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Ñawpaq llakikuyta paqarichiq willakuyqa chaylla willakuymi karqa, may qhipamanqa hunt’asqasqa kasqanta reqsichikunanpaq; ichaqa chay willakuyqa manaraqmi karqa, ñawpaq pantasqa willakuypi llamk’achisqa ñawpa profetakunaq sut’inchay yuyaykuna patapim sayasqa.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Milleritakuna historiapin, ñawpaq pactopa llaqtan runakuna ñawpaqta pruebaykuq karqanku; chaymanta qhipaman musuq pactopa llaqtan runakunapas pruebaykuq karqanku. Chay prueba qallarikurqan Protestantekunapaq, Apocalipsis chunka qillqapi ñawpaq angélpas, Apocalipsis chunka tawa qillqapi ñawpaq angélpas (paykunam huklla angél kanku), 1840 watapi agosto killa 11 punchawpi uraykamuptin. Paykunapa prueba tukukurqan ñawpaq llakikuywan, hinaspa Apocalipsis chunka tawa qillqapi iskay ñiqin angél chayamunanwan.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Millerita historia-pi, Milleritakunapa pruebanqa qallarikurqan iskay kaq angelta chay ñawpaq llakikuy chayamunapi, hinaspan tukukurqan Chawpi Tuta Qaparikuy chayamunanwanmi, mayqentachus Hermana White rikuchin achka angelkuna hina, paykunan iskay kaq angelta huñunakunku. Espíritu Santoq atiyninwan, Chawpi Tuta Qaparikuy willakuyta riqsispa chaskiq Milleritakunan, chaymanta t’aqakapurqanku chay Milleritakunamanta mana riqsisqankumanta chay willakuyta, mayqenchus muyuriqninpi urmamusharqan. 1844 wata, octubre killapa 22 p’unchayninpi, kimsa kaq angelmi chayamurqan, hinaspan chay suyasqa rikuyqa rimarqan.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Pachak tawqa chunka tawa waranqa sellasqakunaq historiankupi, ñawpaqtaqa ñawpaq pacto llaqtam runakuna pruebaykuq karqanku, chaymantataq musuq pacto llaqtam runakuna. Chay prueba qallarikurqan Laodicea Adventismoqpaq, Apocalipsis chunka pusaqniyuqpa angelpa ñawpaq siminwan, hinaspa Apocalipsis chunka tawayuqpa kimsañiqin angelwanpas (paykunaqa kikillan angelmi kanku), iskay waranqa huk watapi, septiembre killapa chunka hukniyuq p’unchawninpi uraykamusqanwan. Pruebanku tukukurqan julio killapa chunka pusaqniyuq p’unchawninpi, iskay waranqa iskay chunka watapi, llaquylla suyasqankuwan.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Kinsa angelpa kuyuyñinpim, pachak tawa chunka tawa waranqa runakunapa prueban qallarikurqa ñawpaq kaq llakikuy chayamunqanwan, tukukunqataq Chawpi Tuta Qapariy willakuy chayamunqanwan. Santo Espírituypa atiynin uranpin, kunan Chawpi Tuta Qapariy willakuyta reqsispa chaskiqkunaqa, t’aqasqa kanku mana yuyayniyuq, mana allin runakunamanta, paykunaqa mana reqsirqankuchu kunan paykunapa muyuriqninpi tukuy ladoymanta uraykamusqan achka uyayniyuq willakuyta.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Kay jamuq Inti p’unchay kamachiy hamunampaq, Apocalipsis chunka pusaqniyuq qelqapi angelpa iskay ñiqin “kunka” riman, chaymi hinallataq chay “unayasqa” rikuy rimariq kasqanta. Chayqa kinsa ñiqin angelpa willakuynintapas sut’ichan, chaymi hatun qapariyman “wiñarinqa”.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Chawpi tuta qayakuyqa achka angelkunamanta rikuchisqa, ñawpaq angelwan kuska huñunakuspa. Chay Chawpi Tuta Qayakuypa willakuyninqa achka imaymana rak’ukunayuqmi, tukuynin willakuyman yanapaspa; angelkunaqa willakuykunapa unanchaqninmi. Milleritakunapa historiapin, ñawpaq puriq runaqa, cheqaq Chawpi Tuta Qayakuy willakuyta huñuspa apamunapaq umalliq hina reqsisqa karqa Samuel S. Snow. Chay historiapin allinta qillqasqa kashan, Snowpa chay Chawpi Tuta Qayakuy willakuymanta hamut’ayninqa unay pacha puriyninpi wiñarisqanta.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Chay historiamqa qillqasqa kasqanman hina sapa simillanpi yapam kutin, chay qhipa Chawpi Tutapa Qapariyninpa willakuyninqa 2023 watapa julio killapa tukukuyninmanta pacha llapa runakunapa ñawpaqenpi wiñaykuspa hamushan. Manam Islampa willakuynillanchu, aswanpas pachak tawa chunka tawa waranqa sellasqa kananpa willakuynintapas hap’in. Kayqa pachapas kay pachapa uywapa iskay waqran, iskayninku “wañuyta hinaspa kawsarimuyta” pasanankuta rikuchin, uywapa lantuyninwan tupachisqa kaspanku, chay kikin historiapi profetapa watuchakuyninta hunt’aspa: “pusajniyoqqa qanchisniyokunamanta kashan”. Chayqa “pakasqa historiaman” t’inkisqa qhaway rikuchisqakunatapas hap’in, Qanchis Illapakunamanta, hinaspapas profetapa watuchakuyninta hunt’an, chay “rumi” qhesachasqa kasqan “esquinapa umanman” tukunanmanta; imaraykuchus Levitico iskay chunka suqta-niyoqpi “qanchis kuti” nisqaqa Millerpa historiapi llapa cheqaq-kunata awaykuspa huñuq watun kasqanta rikuchin, 1989 watapi pacha tukukuypi kicharisqa cheqaq-kunawan kuska. Salmistaqa kayhinam nin:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Rumiqakuna mana chaskisqanku rumita, chaymi tukusqa k’uchupa uma rumin. Kayqa Señorpa rurasqanmi; ñawinchikkunapaq admirakuy hina kashan. Kaymi p’unchay Señor rurasqan; kusikusun, chaypi kusisqa kasun. Salmos 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Rumi”, mayqen William Miller tarirusqan ñawpaq “quri rumi” kasqan (quri rumikunaqa rumikunan), “Señorpa rurasqan p’unchawmi” nisqanmi. Ñawpaq qillqasqakunapi rikuchisqa kashan sábadopa kamachikuyninpa sayayninpas, siminkunapas, Levitico qillqapa iskay chunka pichqayuq kaq capitulopi churisqa qanchis sagrado muyuypa sayayninwan kikillan kasqanta. Qanchis kaq p’unchawpi samayqa qanchis kaq watapi allpa samasqanta unancharqan, hinaspa iskaynin kamachikuykuna kay hina qhawarisqa kaptinku, Bibliapa profecianpi huk p’unchaw huk watata rikuchisqanmanta willakuq testigota qunku.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Hinallataqmi qawarichinkuña, Leviticus iskay chunka suqniyuqpi “qanchis kutikama” nispa Diospa phiñakuyninmanta Miller willakusqan yuyayqa “huk p’unchaw” hina rikuchisqa kasqanta, imaraykuchus Señorqa qanchis watayuq sagrado muyuyta rurasqa, hina cheqaqtapuni imaynachus hanaq pacha kay pachata suqta p’unchawpi ruraspa, qanchisñiqin p’unchawpi samarasqa.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Jesús uvas chakra llika yuyay willakuyta tukuspá, fariseokunaman huk tapuyta tapurqa.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Chayraykunaq apuynin chayamuspataq, ¿imataq ruwanka chay chakra arriendaq runakunaman? Paykuna ninku: Chay mana allin runakunataqa ancha llakiywan wañuchinqa, chakrantaq huk chakra arriendaq runakunaman qosqa kanqa, paykunañataq tiempollanpi rurunkunata kutichipunku. Jesús nirqan paykunaman: ¿Manachu hayk’aqpas qelqakunaqpi ñawirirqankichis kayta: “Ruwana wasi sayachiqkunaq qonqorparisqan rumiqa, chaymi tukurqan esquinaq umalliqninman; kayqa Señorpa rurasqanmi, ñawinchiskunapaqtaq muspharina” nisqata? Chayraykun niykichis: Diospa qhapaq kayninqa qankunamanta qechusqa kanqa, hinaspa huk llaqtaman qosqa kanqa, chaypa rurunkunata paqarichiqman. Pipas kay rumipi urmaqtaq p’akikapunqa; ichaqa pimpa hawanmanpas pay urmamunqa, ñut’upañanmanmi tukuchinqa. Kurak sacerdotekuna, fariseokunapiwan, Jesúspa rimay rikch’achikuyninkunata uyarispa, yacharqanku payqa paykunamanta rimashasqanta. Mateo 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Uvas chakraqpa rikch’ayninqa ñawpaq akllasqa llaqtapa qispichisqa kasqanmanta, hinallataq kamachiyqa musuq akllasqa llaqtaman qusqa kasqanmanta rikch’aymi. Jesús nisqanman hina chhinkachisqa “rumi”qa chay “rumi”mi mayqinchus qispichin utaq tukuchin, imayna chaskisqa kasqanman hina. “Rumi”qa bíblica chiqaqmi kanan Jesús chaypi apaykachisqan contexto-pi, imaraykuchus allin chiqap rurukuna paqarichiy atiytaqmi, Cristopa chiqap kayninqa qhari warmikunapiqa paqarinlla paypa chiqap Simi-nin chaskisqa kaptin.
Sanctify them through thy truth: thy word is truth. John 17:17.
Chiqaqta siminwan qankunaqa ch’uyaqchasqa kachunku: simiykiqa chiqaqmi. Juan 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Rumi” nisqaqa huk yachachiymi, chaskisqa utaq qichusqa kananpaq; Jesusqa Simiñam, chaymanta Hechos libropi Pedroqa “rumi” nisqata Cristotam sut’inchan.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Qankunamanpas, llapa qankunaman, hinallataq llapa Israel runakunamanpas, yachasqa kachun: Nazaretmanta Jesucristoq sutimpi—paytan qankuna chakatarqankichik, paytataq Dios wañusqakunamanta kawsarichimusqa—payraykun kay qhari qankunapa ñawpaqnikichikpi allinyasqa sayan. Kaymi chay rumi, qankuna wasi ruwaqkuna mana yupaychasqa, ichaqa esquinaq umalliqninman tukusqa. Manataqmi hukpipas salvación kanchu; imaraykuchus hanaq pachaq uranpi manam huk suti runakunaman qusqa kanchu, chaywanmi ñoqanchik salvasqa kananchispaq. Hechos 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Hinaspanqa, 1 Pedro qillqapi, payqa “rumi” nisqapa unanchayninta aswanraq ñawpaqman apan, ichaqa kikin contexto-piña waqaychan, ñawpaq pactopi kaq llaqta runakunapa pasananta hinaspa musuq akllasqa llaqtapa akllakusqanta, mayqinkunam, pay nisqan hina, “ñawpaq pacha mana llaqtaqchu karqankichik, kunanqa Diospa llaqtanmi kankichik: mayqinkunachus mana kuyapayta chaskirqankichikchu, kunanqa kuyapaytaña chaskirqankichik.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Paymanman hamuq rumi kawsachka rumiman hina, runakunaqa cheqnisqa karqanmi, ichaqa Diospa akllasqanmi, ancha chaninmi. Qankunapas, kawsachka rumikuna hina, huk espiritu wasi hina sayachisqa kachkankichik, ch’uya sacerdocioman, Jesucristo rayku Diosta kusichiq espiritu sacrificiokunata haywanaykichikpaq. Chayraykun Qelqasqapipas nisqa kachkan: Qhawariychik, Sionpi huk allin akllasqa esquina umalliq rumita churani, ancha chaninta; paypi creeq runaqa mana p’enqayman urmanqachu. Chaymi qankunapaq, creeqkunapaq, payqa ancha chanin; ichaqa mana kasukuqkunapaqqa, wasi ruwaqkunaq cheqnisqan rumin, chay kikinmi esquina umalliqman tukusqa, hinaspa mitk’achiq rumi, urmachiq qaqa; nisqapi urmaqkunapaq, mana kasukuq kasqankurayku; chaymanmi paykuna churakusqa karqanku. 1 Pedro 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Pedro nin: ñawpaq akllasqa llaqtamanta, “mana kasukuqkunapaqmi, wasi ruwaqkuna mana chaskisqa rumitaqa, chay kikinmi tukusqa esquinaq umanman, hinaspa mitk’achikuypaq rumi, urmanapaq qaqa, chay simipi mitk’achikuqkunapaq, mana kasukuq kasqankurayku; chaypaqmi paykuna churakusqa karqaku” nispa.
Jesus is represented by every sacred illustration of the foundation.
Jesúsqa tukuy sagrado ilachiykunapi cimientopa rikchayninwanmi rikuchisqa.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Mana huk qallarinataqa manan pipas churayta atinchu churasqa kaqmantah aswanqa, chaymi Jesucristo. 1 Corintios 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Milleritakuna hatarichisqanku cimientonqa Wiñay Pacha Rumi karqan (Rumi).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Qhawariy hamusqa chayamunña: Mana imapas yaykunanpaq saqesqa kananchu, chay iñiypa cimientonta chinkachinampaq, mayqen patapiqmi 1842, 1843, 1844 watakunapi willakuy chayamusqanmantapacha sayarispa ruwasharqanchik. Ñuqaqa kay willakuypin kasharqani, hinaspapas chaymantapacha kay pachapa ñawpaqenpi sayasharqani, Dios qowasqanchik k’anchayman cheqap kaspa. Mana munaykuchu chakiykunata hurquyta chay andanmanta mayqenman churakusqa karqan, sapa p’unchaw Señorta mask’aspa ancha mañakuypi, k’anchayta mask’aspa. ¿Yuyankichu ñuqa saqeyman Dios qowasqan k’anchayta? Wiñay Rumi hinam kanan. Chayqa pusawashan ñawpaqmantapacha qosqa kasqanmantapacha.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Ñawpaq kaq allin rumi-ta Miller tarirqan, chaymi Millerita cimientopi hukninman tukurqan, wiñay pacha Rumi hina, Levitico iskay chunka suqta qillqapi “qanchis kuti” nisqa kaqmi karqan; chay “qanchis kuti” nisqaqa ñawpaq cimientopi churakusqa cheqaq yachaymi karqan, ichaqa chayraqmi saqisqa karqan chay Millerita ñawpaq kamachiqkuna rayku, paykunaqa chay Millerita cimiento-ta chayraq hatarichispa. Ruraqkunallataqmi chay cimiento rumita mana chaskiyta ruranankupaq karqan. Chay “rumi,” Cristo-ta rikuchiq, Señor rurasqan p’unchawpas kikinmi, paymi qanchis ñiqin p’unchawta samana p’unchaw hina rurarqan, hinallataq qanchis ñiqin watata allpa samanan wata hina. 1863 watapiqa, cimiento rumi mana chaskisqa karqan, ichaqa “esquina uman”man rurasqa kananmi, hinallataq mana kasukuqkunapaq “mitk’achiq rumi” kananmi.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Islam nisqankuna kinsa kaq ay marka qhawariyninpa willakuyninmi pachak tawa chunka tawa waranqa runakunapa allinchay kuyuriyninpa tema-nin karqan, hinaspataq pruebaypa ruraynin qallariqmi karqan Apocalipsis chunka pusaqniyuq angel uraykamuptin, Nueva York llaqtapa hatun wasinkuna September 11, 2001 p’akichisqa urmachisqa kaptin. Adventismoqa ch’inyaqmi karqan profetapa riqsichisqanman hina, September 11, 2001 “inti lloqsimuy wayra p’unchay” chayamunan kasqanmanta. July 18, 2020 p’unchaypiqa qhipaman saqisqam khiparqanku, Apocalipsis chunka hukniyuq qapimanta iskay testigokuna chay hatun llaqtapa kallenkunapi wañuchisqa kaptinku. Adventismopa pruebanqa tukukuqmi karqan, Islam nisqapa willakuyninta riqsisqankuta willaqkunaq pruebanña puriyta qallarirqan.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
2023 watapa qhapaq julio killapa tukukuyninkama ñankunapi wañusqa hina churakusqankumanta qhipaman, chay wañusqa ch’aki tullukunataqa Ezequielpa ñawpaq willakuyninmi hatarichirqan. Ezequielpa iskay ñiqin willakuyninqa, kimsa kaq Ay pa Islampa tawa wayrakunapa willakuyninmi, chaymi Chaupi Tuta Qapariypa willakuyninpa sapa kuti aswan kicharikusqanta rikuchin; chayqa suyasqa qhawaymi karqan, hinaspa kuyukuypa llapa pacha tiempunpa tema-ninmi karqan. Chaymantataq imaymana chiqaqkuna kicharisqa karqanku, imaraykuchus Chaupi Tuta Qapariypa willakuyninqa achka uyayuq willakuymi. Ñawpaq chiqaqmi wañusqa ch’aki tullukunawan tinkurqan, chayqa Laodicea sutiyuq Adventismomanta ñawpaqta qhespisqa chiqaqmi karqan, hinaspa Laodiceamanta Philadelphia-man tikrakuyta señalaspa rikuchiq chiqaqmi kan.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Cheqaqa kaymi sellakuy willakuyqa, chayraykum yuyaymanpas hinallataq espiritualmentepas allinta takyasqa kanan. Manam aypanchu reqsiyllawan iskay testigokuna callepi wañusqa kasqankup pacha “qanchis kuti” ch’iqchiypa símbolun kasqanta; cheqaqa munanmi cheqaq kayta kawsaypi mallkusqa chaskiytapas.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Millerpa alhajakunan, 1798 watapi tukukuypa puchukaynin p’unchaykunapi kichasqa chiqaqkuna rikuchisqankuta, qhepa p’unchaykunapa ñust’a sipaskunapaq huk pruebaman tukunku. Chiqaqman “espiritualmente” takyasqa kay experienciata Millerpa ñawpaq alhajanku rikuchin, chaymanta chiqaqman “intelectualmente” takyasqa kaytaqa kimsay ñak’ariypa Islam willakuynin rikuchin. “Qanchis kuti” nisqapi rikuchisqa arrepentikuyman hinaspa huchakuna confesakuyman qayakuyqa, Aswan Santo Lugapi Cristowan kuska ruwasqa huk llamk’ayta reqsichin, hinaspa “mareh” visionwan rikuchisqa kachkan.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Kimsa ñak’ariypa islam nisqapa “yuyayman hap’isqa” entendesqanmantaqa “chazon” rikch’ayninwanmi sut’ichisqa, iskayninkutaqmi sellaqkuyta chaskiqkunapaq munasqa kachkan. 1863 watapi, Laodicea Adventismoqa Jericota yapamanta hatarichiyta akllarqan, Jerusalén llaqtata kutichiy llamk’aynintataq saqerparqan. Jericoqa qhapaq kaypa unanchaqninmi, imaynatachus Laodicea ñawsa kaypas sut’ichin hinallataq.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Hallp’a ukupi aswan kallpayoq sinch’i llaqtaq perqankunamanta huknin—hatun, qhapaq Jericó llaqtam—paykunapa ñawpaqninpi kasharqa, ichaqa Gilgalpi campamentonkumanta aslla karullapi. Huk allin wiñay chakra pampaq patanpi, qhapaq tropikukunaq achka imaymana rurayninkunawan hunt’asqa, wasinkuna templonkuna ima qhapaq kawsaypa huchapa tiyanan kaspa, kay hatunchakuq llaqta, hatun sinch’i perqankunaq qhepapi, Israelpa Diosninman sayarqa, mana manchakuspa. Jericóqa huknin karqa ídolokunata yupaychana hatun tiyakuykunaq, astawanmi Ashtarotman, killa diosa nisqaman, sapaqchasqa karqa. Kaypim huñusqa karqa Canaán runakunaq religionninpi llapa aswan millay, aswan p’inqay uraychasqa kaqkuna. Israel runakunaqa, yuyayninkupi Bet-peorpi huchankumanta manchay resultadoykuna musuqraq kachkaptin, kay mana Diosniyoq llaqtataqa mana imawanpas qhawariyta atirqakuchu, mana allin rikuywan, manchaywanlla.” Patriarcas y Profetas, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
1863 watapiqichisqa “rumita”, Jericó llaqtata kutichispa hatarichiptinku, “qanchis kuti” karqan; chaymi qhepa p’unchaykunapi cheqaq kayman (anilluman) tukunqa, hinaspataq “esquinapa uman”man tukukunqa; imaraykuchus chayqa cheqaq kaymi Adventismopa qallariyninta, Milleritakuna kuyuriyninpi, Adventismopa tukukuyninwan, pachak tawa chunka tawa waranqa runakunapa kuyuriyninpi, awan. Chay anilluqa, mayqanpas “qanchis kuti” kasqanrayku, hinallataq “Señorpa ruwasqan p’unchay”mi, hinaspataq Cristo kikintaqmi; payqa Palabra kasqanrayku, paytaq “Cheqaq Kay”mi. Islam nisqamanta yachachiyqa chay tema kasqa, mayqanchus ñawpaq akllasqa runakunatawan musuq akllasqa runakunatapas pichayta paqarichin; iskay kuti pichaytaq qallarikurqan 11 septiembre 2001 p’unchaypi, mayqanchus “inti lloqsimuyniyoq wayrapa p’unchaynin” karqan. Chay p’unchaypi ricchakuqkunaqa Cristo takisqan kikin takiyta takinankupaq karqanku, uvas chakramanta rimay ejemplota willakusqan pacha. Pachak tawa chunka tawa waranqa runakunaqa Moisespa takiyninta (“qanchis kuti”) takinku, hinaspataq Corderopa takiynintapas.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Hinallataq ñirqa vidrio qochata ninawan chaqrusqata hina; chaymanta uywapa contran atipaqkunata, rikch’ayninpa contran atipaqkunata, señalninpa contran atipaqkunata, sutin yupayninpa contran atipaqkunatapas, vidrio qochapi sayashaqta, Diospa arpanakunata apaqta. Paykunaqa takinku Moisés Diospa kamachin serviqninpa takinta, hinallataq Corderopa takinta, nispa: Hatunmi, admiraypaqmi ruwasqaykikuna, Apu Dios Llapa-Atiyniyuq; chiqapmi, cheqaqmi ñanniykikuna, qankuna santoqkunapa Reynin. Apocalipsis 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Cordero” nisqaqqaqa wañuchisqa Cristo-mi, payqa iskay waranqa phisqa pachak iskay chunka p’unchaykunapa chawpinpi wañuchisqa karqa; chayhinaqa kawsayninpa, yawarninpa sacrificionta (maypichus pactota takyachirqan) huñunaykuspa, Moisespa “pactonpa ch’aqwayninta” Levitico iskay chunka suqta nisqapiwan kuska tinkuchin. Moisespa, Corderopaq takinqa profetico historiamanta chazonpa takinmi, hinallataq paypa “rikhurimusqan” nisqamanta marehpa takinmi. Danielpa pusaq kaq capitulopi iskay rikuykunawan sut’ichasqa yuyayniyoq, espirituyoq entiendenqapa takinmi. Pactopi llaqta runakunata juzgaspa, qayllanmanta pasachispa, musuq akllasqa llaqtata akllakusqanpa takinmi. Akllay ruwanaqa, chayrayku takipas, 11 de septiembre de 2001 p’unchaypi qallariq.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Jacobmanta hamuqkuna saphichakunkaku; Israel t’ikariykachinqa, ñut’uykuchinqa, hinaspa kay pacha tukuy uyanta rurukunawan hunt’achinqa. ¿Paytaqa wakt’arqanichu, imaynan payta wakt’aqkunata wakt’arqa chayhinata? ¿Ichataq wañuchisqachu, imaynan paymanta wañuchisqakuna wañuchisqa karqanku chayman hina? Tupusqallawan, wiñariqtin, qanqa chaywan rimanakunki; inti lloqsimuy wayra punchawpi sinchi wayranta hark’an. Chayraykun Jacobpa huchan pichasqa kanqa; kaymi llapa rurun kanqa huchanta apanapaq: altar rumikunata llipin q’ata rumi hina ñut’uchisqa ruraptin, sach’a yupaychana cheqekunapas, imahina ruradu santukunapas manaña sayarinqachu. Ichaqa amachasqa llaqtam ch’usaqyasaq kanqa, tiyanan chinkasqa, hinaspa purunman hina saqisqa; chaypim wakacha michinqa, chaypitaq sirinqa, ramankunatapas mikhuparinqa. Ramasninkuna ch’akiptinqa, p’akisqa kanqaku; warmikuna hamuspa ninawan ruphachinqaku: mana yuyayniyuq llaqtam paykuna; chayrayku ruraqninqa manam khuyapayankachu, kamachiqninpas manam allin sunquyuq kayninta rikuchinqachu. Hinaspa chay p’unchaypi pasaqtaqmi Señorqa mayumanta Egipto mayupa yaku puriykaman kallcharinqa, qankunataq hukmanta hukmanta huñusqa kankichik, Israelpa churinkuna. Hinaspa chay p’unchaypi pasaqtaqmi hatun waqra waqachisqa kanqa, hinaspa Asiria suyupi chinkay patapi kaqkuna, Egipto suyupi qarqusqakuna hamunqaku, hinaspa Jerusalén llaqtapi ch’uya orqopi Señor-ta yupaychanqaku. Isaías 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Allinta entiendesqaqa kay versículokunaqa reqsichin 11 de septiembre de 2001 p’unchawmanta, chay utqay hamuq domingo kamachiykama. Versículo soqtaqa llapa historiata reqsichin, sach’a mallki sapichakuq qallariyninta reqsichispa; chaymanta sisachakuspa, ñawinchakuspa, tukukuypi hallp’ata hunt’achin ruruwan. Chay hallp’ata hunt’aq rurukunaqa chay “hora” ukhupi hunt’achin, chaymi domingo kamachiy sasachakuy crisis nisqa. Chay pachapi Cristoqa rurunta waqaychana wasinman huñuspa, Babyloniamanpas taripayta apan. Chay taripayqa, may pachachus hallp’a ruruwan hunt’asqa kachkan, versículo qanchispi rikuchisqa kachkan, iskay tapuykuna rurasqa kaptin: “¿Payta maqasqachu, imaynatachus payta maqaqkunata maqasqan hina? utaq ¿wañuchisqachu, paywan wañuchisqa runakunapa wañuchisqa kayninman hina?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Chayqa qanchis pusaqniyuq versículopi, qhipa para ch’iqchiyqa “Tupupi” nisqa rimaywan sut’ichisqa kachkan. Ima kaspa mallkikuna wiñayman lloqsichin chayqa para mi; chayrayku qhipa para qallariynin sut’ichisqa kaptin, qallarisqan “tupupi, lloqsimusqanmanta” nisqahinam sut’ichisqa kachkan. Qhipa para qallariqtinqa “tupupi”mi warasqa kachkan, imaraykuchus cosecha cheqaqwan llullaqwan chhullallasqa kaptinqa mana tupumanta mana kasqanman hina warasqachu kachkan.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Sapa cheqaqtapuni tikrasqa almaqa sinchita munanqa wakinkunata pantasqa tutayaymanta pusayta Jesuscristoq chanin kayninpa musphay k’anchayman. Diospa Espiritunpa hatun hich’aykusqan, paypa k’anchariyninwan llapa pachata k’anchachinqa, manaraq hamunqachu k’anchasqa llaqtayoq kananchikkama, mayqankuna experienciamanta yachanku imayna kasqanta Dioswan kuska llamk’aq kayta. Cristoq servicioman hunt’asqa, llapa sonqowan t’aqasqa qukusqa kayniyoqña kaptinchikqa, Diosqa chay cheqaqta reqsinkqa Espiritunta mana tupuy atina hinata hich’aykuspa; ichaqa kayqa manan kanqachu iglesiaq aswan hatun rakin mana Dioswan kuska llamk’aqkuna kaptin. Diosqa manan Espiritunta hich’aykuyta atinchu kikillanmanta yuyaywan hinaspa kikin munaykunata qatiywan sut’ita rikuchikuspa kaptin; maypachachus huk espiritu kamachikun, simipi nisqa kaspanqa Caínpa kutichisqanta rimarinman,—‘Ñuqachu wauqeypa waqaychaqninqa kani?’ Sichus kay pachaqpaq cheqaq kay, sichus tukuy lawninpi astawan astawan yapakuspa rikuchikuchkan chay señalkuna, tukuy imapa tukukuynin qayllaña kashanta testifichan, mana aypanichu cheqaq kayta reqsiqkunapa puñusqa kallpankuta rikch’ariyta, chayqa k’anchay mayqan sut’ita k’anchamushqanman hina tupaq tutayaymi kay almankunata hap’inqa. Manan imapas rikch’ayninpas kanchu paykunaq mana imapas ruwayta munasqankumanta, hatun qhipa yupaychay p’unchawpi Diosman apayta atinqanku hina. Manan imaraykuchus mana kawsarqanku, mana purirqanku, mana llamk’arqanku Diospa siminpa sagrado cheqaq kaynin k’anchayninpi nispa qunankupaq imapas kanqachu; chay hina ruwayninkuwan huchawan tutayasqa pachaman rikuchinankupaq, sonqo masinkuta hinaspa kallpachakuyninkuta, evangelio paqariyninpa atiywan cheqaq kasqan mana ñit’iy atisqa kasqanta.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Paní Whiteqa kay pasajeqa riqsichin imatachus Apocalipsispi angel uraykamusqan pachata, imaraykuchus paymi nin: “Diospa Espiritunpa hatun hich’aykusqan, paypa k’anchayninwan llapa kay pachata achikyarichin.” Huk pasajepita, kay qillqasqakunapi achka kutita ñawpaqpi cita-sqayku, payqa sut’incharqan chaypi “Nueva York llaqtaq hatun wasi-kuna” “urmachisqa kaptin,” “Apocalipsis capítulo dieciocho, versículos hukmanta kimsa-kama hunt’akunanpaq kasqanta.”
We will continue these thoughts in the next article.
Kay yuyaykunata qatiq qillqapi qatiqllaña riqsichisunchik.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Kunan ñuqaqa munasqayman takiyninta takisaq, munasqaypa uvas chakra-manta. Munasqayqa huk uvas chakrayuqmi ancha allin ruruyuq urqu patapi: muyurirqanmi, rumikunatapas urqun, akllasqa uvas sachata tarpuran, chawpintapi huk torreta hatarichiran, chay ukhuypitaq huk uvas saruna p’itata ruraran: suyaranmi uvasta apamunanpaq, ichaqa sallqa uvastam apamurqan. Kunanqa, Jerusalén llaqtapi tiyakkuqkuna, Judá runakuna, mañakuykicheq, ñuqawan uvas chakraywan chawpipi taripaychik. Imataq aswan ruwasqa kayman uvas chakraypaq, mana ñuqa ruwasqayta? Imaraykutaq, uvasta apamunanpaq suyaspa, sallqa uvastaña apamurqan? Kunanri hamuychik; niykicheq imatachus uvas chakraywan ruwasaq: perqata muyuriqninmanta qichusaq, chaymi mikhusqa kanqa; pirqanta urmasaq, chaymi sarusqa kanqa. Purunman tukuchisaq: manañam kuchusqa kanqachu, manañam allpasqa kanqachu; ichaqa k’iskaquna, kichkaquna wiñanqaku: puyukunatapas kamachisaq mana para chayman paramunanpaq. Tukuy atiyyuq Señorpa uvas chakranqa Israelpa wasinmi, Judá runakunaqa kusisqa mallkinmi: payqa taripayta maskharqan, ichaqa qhawariy, ñak’ariykachayllam; chanin kayta maskharqan, ichaqa qhawariy, waqayllam. Isaías 5:1–7.