Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Kimsañiqi ay, Islamqa nisq’aqa, qhapaq willakuypi rikuchisqa p’unchayman chayamurqa 11 de septiembre de 2001 watapi, chaymanta chaylla hark’asqa karqa. Chay pacha qhipa paraqa uraykuyta qallararqa, ichaqa “medidasqa” karqa.
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.
Tupuywanman hina, wiñariqsiqtin, paywan rimarinqa; inti lloqsimuq wayra p’unchawpi sinchi wayranta hark’an. Chayrayku Jacobpa mana allin rurayninqa pampachasqa kanqa; huchanta qichunapaq llapan rurayninqa kaymi kanqa: altarpa llapan ruminkunata ñut’usqa isku rumikuna hina tukuchiptin, sach’a yupaychana cheqekuna, imahina rurasqa wakankunapas manan sayarinqachu. Ichaqa sinch’i llaqta ch’usaqyapunqa, tiyana wasipas saqesqa kanqa, ch’in pampahina saqesqa; chaypin wakacha michinqa, chaypin puñunqa, ramankunatapas tukurunqa. Ramasninkuna ch’akiptinqa, p’akichisqa kanqaku; warmikuna hamuspa ninawan rupachinqaku; mana yuyayniyuq runakuna kasqankurayku; chayrayku paqarichiqnin manan kuyapayinqachu, ruraqninpas manan allin sonqowan qhawarinqachu. Chay p’unchawpiqa, Señorqa mayumanta Egipto mayucha kama t’aqaytawan pallanqa, qankunataq sapa-sapallata huñusqa kankichik, Israelpa churinkuna. Chay p’unchawpiqa hatun waqrapas waqachisqa kanqa, Asiria suyupi wañuy patapi kaqkuna hamunqaku, Egipto suyupi qarqusqakunapas, hinaspan Jerusalén llaqtapi ch’uya urqupi Señor-ta yupaychanqaku. Isaías 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“Wayra inti lloqsimanta p’unchay” qhawachin qhepa para chayamunta, hinallataq kinsa kaq ay! nisqapi Islam nisqatanpas. Chay p’unchaymi qallarin historiata maypichus “Jacobpa mana allin ruraynin pichasqa kan.” Wayra inti lloqsimanta p’unchayqa chayamurqan septiembre 11, 2001 p’unchaypi, chay pachapitaq kawsaqkunapa juicio-nin qallarikurqan. Kawsaqkunapa juicio-ninqa kinsa kaq angelpa tukuchay llamkayninmi, chaypitaq pachak tawa chunka tawa waranqakunapa huchankuna oqharisqankupaq qallarikurqan. Chaytan Isaías niyta munan, qelqaspa: “Kaywan.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
“Kaywanmi,” nisqaman ñawpaq simikunaqa kaymi: “Tupupi, wiñarispa lloqsiptin, paywanmi rimanakunki; chukchu wayranta hark’an inti lloqsimuy wayra p’unchawpi.” “Kaywanmi,” nisqaqa, Jacob hina sutichasqakunamanta huchata pichaq sapaq yachachiq cheqaqkunata reqsichin. Chay cheqaqkunaqa chay ruwayta (9/11) hap’in, mayqenchus qhipa para chayamunanta señalachin. Chay cheqaqkunaqa qhipa para “huk willakuy” kasqanta riqsichin, chay “willakuy”qa Islammi. Chaymi hinallataq “inti lloqsimuy wayra”qa kinsa kaq Ay ayqekuypa Islam kasqanta hap’in, hinallataq Islampa qatiqnin hark’asqa kayninpaq profétic allinchasqan simita (hark’an) hap’in.
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Pruebapuni kikinmi “debate” nisqapi rikuchisqa kachkan, chaymi qallarisqa karqa septiembre 11, 2001 p’unchaypi. Jeremíasqa, ñawpaq llakikuyta rikuchispa, yachachisqa karqa Diosman “kutimunanpaq” hinaspa allin chaninyoqta mana allinmanta t’aqanampaq. Pruebapa willakuyninpa “ruruyninqa” iskay kastata yupaychaqkunam ruwarun.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Upa mana yuyayniyoqkunapa juicio-ninmi rikuchisqa kashan kayhinata: “altarpa llapan ruminkunata ñut’ukusqa qirumina rumikuna hina ruraspa, sach’a huertakuna imágeneswan kuskaqa mana sayarinqachu.” Isaíasqa rimashan iskay chunka pusaqniyoq, iskay chunka isqonniyoq capitulokunapi imamantaq tukuy imakunata kutichiqkunapa contra willakuyta. Paykunaqa sellasqa libruyta mana entiendenchu. Mana allin runakunapa ruwasqan (rurayninpa rurun)qa alfareropa t’uru hina yupaychasqa kananmi.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Chaymi, qhawariychis, kay llaqtapura huk musphay atiyniyoq ruwasqayta ruwasaq, arí, huk musphay ruwana, huk admirakuy ima: yachaqninkupa yachaynin chinkapunqa, entiendeninkutaq sut’i yuyayniyoq runakunamanta pakasqa kanqa. ¡Ay! Señor-manta yuyayninkuta ukhu ukhuman pakayta maskaqkunapaqqa, ruwasqankutaq tutapi kachkan, hinaspa nin: “Pitaq qhawawanchik? pitaq reqsiwanchik?” Cheqaqtapuni imakunata tikrayniykichisqa mit’aqpa allpankama yupasqa kanqa: arí, ruwasqa imaqa ruwasaqninmanta ninmanchu: “Manan payqa ruwaqarqanchu”? utaq formachasqa imaqa formachaqninmanta ninmanchu: “Manan payqa entiendeniyoqchu”? Isaías 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Mana allinriq runakuna rurasqankuqa manka ruraqpa ñiqin allpaman hina kanqa, chaymanta iskay chunka qanchisniyuq kapitulumantaqa rurasqankuqa kikin hinallataq rikuchisqa kachkan, rumi yesoq hina takasqa t’aqasqa kananpaq. Yeso utaq manka ruraqpa ñiqin allpaqa usqhayllam ñut’usqa tukuyman kutichiy atikun, chayrayku “altarpa llapa ruminakunata yeso rumikunaman hina takasqa t’aqasqa” ruraypa unanchaynin, hinallataq “sach’a huertakunatawan ïdulokunata urmachiy” rurasqanta yapaspa, chaykunataq “manam sayarinqachu,” nisqaqa, Josías qhapaq kamachiqpa allinchakuywan musuqchasqanmanta rikuchisqa rurasqam kachkan. Qhipa kawsarichiypiwan allinchakuypi, Josíaspa allinchakusqanwan unanchasqa kaqpi, Adventistakuna huñusqa kamachiyninpa imayna kasqanqa ch’usaqyasaqmi kanqa, imaraykuchus “sinchi amachasqa llaqtam ch’usaqyasaq kanqa, tiyasqanpas saqisqam kanqa, ch’inneq pampahinam saqisqa.” Llapa rurasqankupas, nispaqa waranqa waranqa iglesiakuna, yachay wasikuna, colegiokuna, unibersidádkuna, hampiy wasikuna, hinallataq kay pachapi llapanpi oficinakuna wasi hatunkuna ima, profetakunapa rimayninman hina mana allinpaq ñut’u qopamanmi takasqa tukunqaku.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Uyaykunaqa ch’usaqyasaqmi kanqa, chay “mana yuyayniyuq runakuna”qa “ch’akichisqa” “rámakuna” hina kaspa “p’akichisqa kanqaku” hinaspa “ninaman churakusqa,” imaraykuchus “paikunata ruwaqqa manan khuyapayankachu, paikunata kamachiqpas manan allin qhawariyta qonkachu.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “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.”
Pruebapa willakuywan rurasqa t’aqanakuy hunt’asqa kaptin, Apocalipsis chunka pusaq ñiqi qillqapi iskay kaq rimayqa Diospa hukninnaq uywakunata Babiloniamanta lluqsichin, chay p’unchaypi “pasanqa” nisqa hina, “hatun waqrapas waqyasqa kanqa, hinaspa hamunqaku Asiria suyupi wañuyman qayllaykusqakuna, Egipto suyupi qarqusqakunapas, hinaspa Jerusalén llaqtapi ch’uya orqopi Señor-ta yupaychanqaku.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Kay p’unchawkuna (Isaías iskay chunka qanchisniyuq, pusaqmanta chunka kimsayoq kamaq) kunan yuyaychashqanchikqa, 11 septiembre 2001 p’unchawmanta qallariq profétiko historiata reqsichin, hinallataq Diospa huk ovejankunata Babiloniamanta qipaman waqyamuqkunaq pruebanatawan ch’uyanchaynintawan rikuchin. Chay kikin capítuloq qallariq versículonkunaqa, chaylla historiapi takisqa kananpaq huk taki kasqanta reqsichin.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. 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? Isaiah 27:2–7.
Chay p’unchaypi takiysiychis paymanta: Puka vinuyuq uvas chakra. Ñoqa, Señor, waqaychani; sapa ratullañan unuyman churasqayki: ama pipas dañachinampaq, tutantin p’unchaynintin waqaychasqayki. Mana phiñasqachu kani: ¿pitaq ch’iqchi-k’iska-kuna churarunman maqanakuypi ñoqapaq? Ñoqa paykunata p’itiykuspa pasayman, hukllapi ruphaykachayman. Mana chayqa, kallpayman hap’ipakuchun, ñoqawan allinyanakunampaq; arí, ñoqawan allinyanakunqa. Jacobmanta hamuqkuna saphichakunku; Israel t’ikaranqa, ñut’uranqa, hinaspa kay pachapa uyanta rurukunawan hunt’achinqa. ¿Payta maqasqachu, imaynan payta maqaqkunata maqasqan hina? ¿Ichapas wañuchisqachu, imaynan paymanta wañuchisqa runakunapa wañusqan hina? Isaías 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Uva chakramanta taki, qallarinpi, Diospa llaqtanta huk uvas chakra hina reqsichin, paymi munaspa, allinta waqaychaspa uywarqan. Chaymantaqa, mayqenpas Cristopa chanin kayninta hap’iyta munanman chaykunapaq chaskisqa kaypa promesanta rikuchin. Chaymantaqa, Iskay pachapi para hina rikuchisqa, Espíritu Santopa hich’aykusqanpa promesanta reqsichin. Ñawpaq paraqa t’ikaqkunata, ruruq mallkikunayuq k’anchaykunatapas kawsarichin, qhepa parañataq kay pachata hunt’achin rurukunawan.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Uvas chakraq takikunanmi chay taki, may pachataq Diosqa huk ñawpaq akllasqa llaqtata qhawarispa pasaykuchkan, chaykama huk musuq akllasqa llaqtawan rimanakuyman yaykuspataq reqsichin. Pusaqniyuq versiculomanta ñawpaqmanqa, chay capítulopa qallariyninpi kaq versiculokunallatam kutichispa, aswan hatuncharispa nispa riman. Capítulopa ñawpaq versiculonqa chayllataqmi reqsichin, pusaqniyuq versiculopi “inti lloqsimuy wayrapa p’unchaynin” nisqa hina reqsichisqa kaq ruwayta.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Chay p’unchaypi Señorqa nanaywan, hatun, kallpasapa espadawanmi castiganqa Leviatanta, chay t’oqsiri mach’aqwayta; ari, Leviatanta, chay q’iwisqa mach’aqwayta; hinaspan wañuchinqa lamar qochapi kaq dragonta. Isaías 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Amaruqaqaqa Satanásmi, ichaqa iskay ñiqin yuyaypiqa Roma pagana karqan.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chayhinaqa dragón nisqaqa, ñawpaqmanqa, Satanasta reqsichin, ichaqa iskay kaq yuyaypiqa, pagano Roma nisqap unanchanmi.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Pagan Romaq chunka reykunamanta, Danielpa qanchis kaq kapitulumpi, hinallataq Apocalipsispa chunka iskayniyuq kaq kapitulumpi rimakusqan, qhipa p’unchaykunapi Apocalipsis chunka qanchisniyuq kaqpi nisqa chunka reykunata rikuchin.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Reykunaq, kamachiqkuna, gobernador-kunapas kikinkuman anticristo-pa señalta churakunku, hinaspataq dragón hina rikuchisqa kanku, chayqa rispa santo-kunawan maqanakunapaq—Diospa kamachikuyninkunata waqaychaqkunawan, Jesucristo-pi iñiyniyuqkunawan.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Isaías 27 qelqan ñiqi huk willakuyqa riqsichinmi dragónpa juicio qallariyninta, inti lloqsimuyniyuq wayra p’unchawpi qallarisqanta, septiembre 11, 2001 watapi. Kay pachapi reykunapa, hinallataq paykunawan hukllachasqa globalista rantikuy-munakuy masinkunapa juicio-ninqa hunt’asqan kachkan, kay pachapa qullqi sayaynin “inti lloqsimuyniyuq wayra” nisqawan, “lamarkuna” chawpipi, thuñisqa kaptin.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Qhaway, qhapaqkuna tantakusqa kasharqanku, kuska pasarqanku. Chayta rikuspa, admirakusqanku; mancharisqa karqanku, utqaylla ayqekurqanku. Chaypi manchakuy hap’isqa paykunaqta, nanaypas, wachakuypi warmi hina. Qammi Tarshispa barcokunata inti lluqsiy wayrawan p’akinki. Salmos 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Isaías qillqapa iskay chunka qanchisniyuq capítulo, hukmanta qanchis kama versículokuna, pusqaqmanta chunka kimsayuq kama versículokunapi kutikachisqa hinaspa astawan hatunchasqa kachkan. Chaypi reqsichinmi “inti lloqsimuyniyuq wayra p’unchaypi” kay pachapi reykuna hinaspa rantikuqkuna manchakuywan uyanchasqa kanankuta, hinaspa chay manchakuyqa chay p’unchaymanta pacha historiapa puriyninpi astawan yapakuspa wiñan. Chay manchakuymi reqsichin kay pachapi progresista globalistakunapa mana yuyaywan tupaq, utqaylla kuyukuyninkuta, 2001 watapi setiembre killapa chunka hukniyuq p’unchaymantapacha, imaynam yuyayman hina suyasqa kananman chaymanta astawan karuman hinaspa astawan kallpawan agenda-ninkuta ñawpaqman apanankuta. Supayqa, hinaspa paypa rantinkuna, kay pachapi rantikuqkunapa hinaspa reykunapaq (globalistakunapaq), dragónpa unanchankuna hina, pisi tiempolla qhepakusqanta yachanku.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Chayrayku kusikuychik, hanaq pacha, hinaspa qankuna paypi tiyakuqkuna. ¡Ay, kay pachapi tiyakuqkunapaq, lamarqupi tiyakuqkunapaqpas! imaraykuchus supayqa qankunaman uraykamun hatun phiñakuywan, yachaspa pisi tiempollataña kananta. Apocalipsis 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Antis wayra p’unchay, mayqinchus 2001 watapi qullqi sasachakuyta paqarichirqan, mayqinchus mana imapas allinyashanchu, aswanpas astawan mana allinman rishan, imaynachus pacha tukuy llaqtakunapi globalista willay mast’ariqkuna ninkuman chayta saqespa, chaymi kay pachata uyachasqa sasachakuyqa kan, may pachachus dragón yachan pisi p’unchayninña qhipashasqanta. Chaymanta payqa tukuy kay pachata munayninman churaypaq puriyninkunata astawan kallpachin, hinaspataq chayta ruwan may pachachus “Ay” (kinsa kaq Ay) churakun “kay pachapi tiyakuqkunaman hinaspa qochapi tiyakuqkunaman.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Kimsaqa Llakiy Islampa chaykimusqan, kinsa ñak’ariypa (inti lluqsimuymanta wayra) 11 septiembre 2001 p’unchawpi, huk hatun qullqi wañuyniyuq chinkayta paqarichirqan; chaymi globalistakunaqa kallpachakurqanku kay pachapi huklla mundu gobiernoman runakunata mañayta aswan utqayllamanta ñawpaqman apananpaq. Chaywanpas Islamqa ruwanan llamk’ayninta hunt’ashanmi. Ichapas Islampa riqsichikuynin, Bibliapa profecía nisqapi huk unanchasqa hina, aswan sinchi rikuchisqanqa tarikun ñawpaq kaq Islammanta rimariypi.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Hinallatak te anghel ti Apo kenkuana, Adtoy, nagsikogka, ket agyanakto iti maysa nga anak a lalaki, ket panaganamto ti naganna a Ismael; ta nangngeg ti Apo ti pannakaidadanesmo. Ket isu agbalinto a kasla tao nga atap; ti imana maibusor iti amin a tao, ken ti ima ti amin a tao maibusor kenkuana; ket agnaedto iti sangoanan dagiti amin a kakabsatna. Genesis 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Diospa Siminqa manam hayk’aqpas pantanchu. Islam hina qhapaq wachay nanayniyuq warmi hina llakiyta qatipaqtin, wakinkuna, Islam Bibliaq profeciapin reqsichisqa kasqanta ichapas chaskiyta atispapas, iskay versiculokunapi kachkan chay sut’i cheqaq kayta manaraq allinta unanchankuchu. Wakinqa yachayta atinkumanmi Islam kasqanta, kay pachapi llapa qharita huñuykachaq, huklla awqaqman sayarinankupaq; chayqa chiqapmi. Ichaqa versiculopi qhipa rimayqa aswan manchay cheqaqmi. Kay pachaqa 11 de septiembre de 2001 p’unchawwan chukchichisqa karqan, chaymantataq qayna p’unchawkuna kay watapa 7 de octubre atacuen Hamas nisqapa Israel contra rurayninwan yapamanta chukchichisqa karqan. Ichaqa manam pipas rikuyta munanchu maqanakuy espirituqa, usqhayllam chinkachiywan kuska, Ismaelpa wawqenkunapa “llapanpa qayllanpi” kasqanta.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Ima kastañanmi rurasqa kanqa, ama yuyasqalla ñawpaqman hamuq maqanakuy rurasqa kaptin, Arabia Saudita, Emiratos Árabes Unidos, Qatar, Kuwait, Brunei hinaspa Bahréin hina islámico nacionkuna rayku? Ismaelpa espiritunqa “llapa wawqenkunapim” kashan, chaymanta, kaykama kimsay ñak’ariywan paqarichisqa maqanakuy, Afganistán utaq Iraq hina llaqtakunamanta lloqsisqa, ancha huknirayaqmi kanqa Ismaelmanta profecía hunt’asqa tukuptin. ¿Hayk’a nuklear bombakunatan Pakistán suyupi kan?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Islampa ñawpaq willakuyninpi guerra ruraypa imayna kasqanta, ñawpaq kaqwan iskay kaq Islampa Llaquykunapi rikuchisqan hina, qonqaylla, mana suyasqa maqanakuykuna kanku. ¿Qhapaq Islam llaqtakunapi qullqiqa achka kachkanchu, pakallapi aswan allin rurasqa, aswan wañuchiq armakunata rantinapaq utaq ruranapaq, mafuta hunt’a avionkunamanta, autopi bombakunamanta, ruphayman churasqa llant’akunamanta, warmi maqanakuywan ñak’ariychakuykunamanta, hinaspa cuchillukunamantapas aswan manchay wañuchiqta? ¿Diospa Simiqa cheqaspaq iñisqa kananchu?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Llapa Millerpa musquyninpi kaq anillukunaqa qhipa p’unchaykunapi pruebayuq cheqaqkuna tukuqku, mana aswanqa chay cheqaqkunaqa qhespichisqa kasqankurayku, hinaspa profecía nisqan qhawachin kutichisqa kanankuta. Ichaqa wakin chay anillukunamanta, hina Cristoq hanaq pacha santuariopi ruraynin hina, hinaspa kimsakaj Ay pa Islam nisqan hina, willakuykunata reqsichinku, chaykunataq hunt’akunanku ancha qhipa p’unchaykunallapi. Hukninqa Cristoq Santísimo Lugarninpi rurayninta sut’inchan, cheqaqtapuni kunan pacha pruebayuq cheqaq kasqanrayku; huknintaq Chawpi Tutapa Qapariynin willakuyta sut’inchan, chaypas yapamanta kunan pacha pruebayuq cheqaqmi.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Millerita kuyuytawan 1989 watapi tukukuypa pacha nisqawan huñunakuq q’aytuqa, chaymantaq pachak tawa chunka tawa waranqa runakunapa kuyuynta qallariq, “qanchis kuti” nisqanmi; chayqa Millerpa ñawpaq anqhasnin karqa, hinaspataq Adventismo ñawpa ñankunamanta lluqsispa churaymanña saqesqa ñawpaq anqhasnin karqa. 1863 watapi hatarikuymanta 1989 watapi tukukuypa pachakama pachak iskay chunka suqtayuq wataqa “qanchis kuti” nisqata rikuchin. Iskay waranqa pichqa pachak iskay chunkaqa iskay pacha waranqa iskay pachak suqta chunka nisqaman rakisqa karqa; hinaspataq waranqa iskay pachak suqta chunkamanta chunka kaqnin, icha diezmo, pachak iskay chunka suqtayuqmi. Ruwqakuna mana chaskisqa rumiqa ancha hatunmi, chayrayku kimsa angelkunapa ñawpaq hinaspa qhipa kuyuykunata t’inkichin. Chayta ruwaspanmi sut’inchan: “qanchis kuti” nisqapa cheqan yachachiyqa kunan pacha watukuypaq cheqa yachachiypas kasqanta, hinaspataq chaymi mana aswanqa sapallan sayachina rumillañachu tukun, aswanpas k’uchupa uman rumiman tukupun.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Kunanqa saqesunchikña yachay yapakuymanta Millerita kuyuriypi, Daniel qillqapi Ulai Mayu rikch’ayninwan sut’ichasqa kasqanmanta, hinaspan diqqasunchik Hiddekel Mayu rikch’ayninman, mayqinchus sut’ichan yachay yapakuyman pachak tawa chunka tawa waranqa runakunapa kuyuriyninpi.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Qhipamanqa qallarisun Adventismoq tawa mirayninkunata yuyayman churakuspa, chaykuna 1863 watamanta 1989 watakama pachak iskay chunka suqta watakunata mast’arin.
We will start that study in the next article.
Qatiq qillqapi chay yachayta qallarisun.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Hinaspanmi karqa wataq soqta kaqpi, killaq soqta kaqpi, chay killaq pisqa kaq p’unchawninpi, wasiypi tiyashaqtiy, Judá llaqtamanta kurakakuna ñawpaqniypi tiyashaqtinku, chaypi Señor Diospa makinqa urmaykamuwarqan. Hinaptin qhawarirqani, hinaspa qhawariy: nina hina rikch’akuq huk rikch’aymi karqan; sikiyninmanta urayman nina, sikiyninmanta hanaqman ichaqa k’anchariy hina, ámbar rumi llimp’i hinam karqan. Hinaspan maki rikch’ayninta mast’arirqan, hinaspa chukchaymanta huk t’ikar q’aspiyta hap’iwarqan; espiritutaq allpamanta hanaq pacha chawpinman oqarispa, Diospa revelasqankunapi Jerusalénman pushawarqan, ukhu punku punkuman, chay norte lado qhawariqman; maypichus celosman oqhariq ídoloq tiyanan karqan. Hinaspa qhawariy, Israelpa Diosninpa k’anchayninmi chaypi karqan, pampapi rikurqani chay visiónman hina. Chaymantataq niwarqan: Runaq churin, kunan ñawiykita oqarichiy norte lado qhawariqman. Hinaspan ñawiykita oqarichirqani norte lado qhawariqman, hinaspa qhawariy, norte lado altarpa punkun yaykunapi chay celospa ídolon karqan. Astawantaq niwarqan: Runaq churin, rikunkichu imatachus paykuna ruwanku? Israelpa wasin kaypi ruwasqan hatun millay abominacionkunata, chayrayku santuarioniymanta karuman ripunaypaq? ichaqa kutirimuyraq, astawan hatun abominacionkunataq rikunkiraq. Hinaspan patiopa punkunman apawarqan; qhawarirqanitaq, hinaspa qhawariy, perqapi huk uchk’um karqan.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Hinaqtinmi: Runaq churin, kunan perqata allpay; perqata allpasqaymantaq qhawariy, huk punku kachkan. Hinaqtinmi niwarqan: Yaykuy, hinaspa qhaway kaypi ruwasqanku millay mana allin cheqnikuykunata. Chaymi yaykurqani hinaspa rikurqani; qhawariytaq tukuy laya llusq’a animalakunata, millay uywakunata, hinallataq Israel ayllupa tukuy wakinkuna ídolonkuna, muyuriqninpi perqapi siq’isqa kachkanku. Paykunapa ñawpaqenkupitaq sayarqanku Israel ayllupa machu taytakunamanta qanchis chunka qharikuna, chaykunapa chawpinkupitaq Safanpa churin Jaazanias sayasharqan, sapa qhariq makinpi huk qosñichina apasqawan; hinaspa qosñi qosñichisqamanta ancha raku puyu wicharirqan. Hinaqtinmi niwarqan: Runaq churin, ¿rikunkichu Israel ayllupa machu taytakuna tutapi imata ruwasqankuta, sapa qhari siq’isqan wasi ukhupi? imaraykuchus nin: Señorqa mana qhawawanchu; Señorqa kay pachata saqisqanñam. Yapamantaq niwarqan: Kutiriyraq, hinaspa aswan hatun millay mana allin cheqnikuykunata rikunki, paykuna ruwasqankuta. Hinaqtinmi pusawarqan Señorpa wasinpa punkunman, norte lawman qhawariqman; hinaspa qhawariy, warmikuna Tammuzrayku waqashaqtiyku tiyasqaku. Hinaqtinmi niwarqan: ¿Kayta rikunkichu, runaq churin? Yapamanta kutiriyraq, hinaspa kaykunamantapas aswan hatun millay mana allin cheqnikuykunata rikunki. Hinaqtinmi pusawarqan Señorpa wasinpa ukhupi kaq pampaman; hinaspa qhawariy, Señorpa templon punkupi, punku wasiwan altarwan chawpipi, iskay chunka phisqa qharikuna hina kasharqanku, wasanwan Señorpa templonman kutirisqa, uyankutaq inti lloqsimuymanta qhawarirqanku; hinaspa inti lloqsimuyman yupaychasqaku. Hinaqtinmi niwarqan: ¿Kayta rikunkichu, runaq churin? ¿Pisillachu Judá ayllupaqa kaypi ruwasqanku millay mana allin cheqnikuykuna, hina ruwasqankuta? Kay llaqtataqa kallpawan wañuchiywan huntachisqaku, hinaspa yapamanta kutimunku piñachiwanankupaq; hinaspa qhawariy, k’aspita senqankuman churanku. Chayraykun ñuqapas phiñakuypi ruwasaq paykunawan: ñawiyqa manam qhispichinqachu, nitaq kuyapayasaqchu; hinaspa ancha hatun kunkawan rinriyman waqyaspa qaparinkumanpas, manam uyarisqaykichu. Ezequiel 8:1–18.