The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.
Ángel uraykamusqan pacha qallariq pruebay hina rikuchisqa kachkan, angelpa makinmanta librota hurquspa mikhuyniyoqchu manachu nisqa pruebaywan. Kikin mensajeta mikhuyta akllasqakunaqa chaymanta qhipaman huk llaquy manchakuyllawan taripaqpaq churakusqaku, chaypi mana mikhuyta munasqakuna qhipapi saqisqa kasqankuta. Chay huch’uy libron, mikhusqa kananpaq kasqanqa, mensajepa “yachay yapakusqanta” sut’inchasqa karqan; chay mensajetaqa ñawpaqta kichasqa karqan “tukupay pacha”pi, 1798 utaq 1989 watapi, hinaspata qhipaman huk mensajeman takyasqa karqan, chay pacha kawsachkaq mirayta chay yapasqa yachaypa k’anchayninman hina kuyapaykukunanpaq. Mayqin historiapipas, Islammanta profecía hunt’asqa kaptinmi, angelpa makinpi mikhuna mensajetaqa chaskisqa utaq rechazisqa karqan. Sichus libro hina rikuchisqa mensajeta rechazanku chayqa, chayta ruwaqkuna, hinaspa Diospa akllasqan kasqankuta nispa rimasqankuta sayachiyta maskhaspalla, huk llullaq qhepa para mensajeta ruraspa rikuchinankupaq kallpachasqa kanku.
On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.
2001 watapi 11 ñiqin setiembri killapi, Adventismoq mirayninkunapa ñawpaq hatarikuyninkuna yapamanta pruebapa asuntunkunaman tukurqanku. Habacuc qelqap iskay ñiqin kapitulonmi reqsichin huk rimanakuyta chaypi rikuchisqa profetika historiapi, chayqa chunka sipaskunapa parábolanwan kuska puriq huk paralelo profetika línea kashan. Rikch’akuq ima kutichiyta rimananta tapukusqan chunka sipaskunapa parábolanpa historiapi, kamachisqa karqan: “qelqay rikuyta, sut’itaq ruray tablaskunapi.” Millerita historiapa rikch’akuqninkuna 1843 wataq gráficonta 1842 watapi ruwarqunku, chay ruwasqankutataq huk waymarkman tukurqan. Chaymi Habacuc iskaypa “rikuynin” karqan, tablaskunapi sut’ichisqa, chaymi tukukuypi rimanan karqan.
Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.
2001 watay Inti raymi killa 11 qhipaman pisi p’unchawkuna qhipata, pikunachus kimsa kaq ay, chay Islampa rurayninta reqsisqanku, paykunaqa Jeremiaspa “ñawpa ñanninkunaman” kutirinqakpaq pusasqa karqanku, chaypi purinankupaqpas. Chay “ñawpa ñankunaqa” Revelación qanchis pusaq kaq capitulopi, chunka kimsañiqin versiculopi nisqa kimsa aykunaqa Islampa profético ruranan kasqanta reqsichirqan. Chaymanta hinallataq, Future for America qallariqtaq Habacuc iskay kaq capitulomanta iskay graficokunata kutichiyta, Milleritakunaq parallel historiankupi kikin pacha kaq cheqllapi, chay iskay graficokunataqa huk waymark hina churakurqan, mayqinchus 1842 watapi 1843 graficopa rurasqanwan sut’ichasqa karqan.
“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“Mayo killapi, 1842 watapi, Boston llaqtapi [Massachusetts] Huk Hatun Huñunakuq tantachiy waqyachisqa karqa. Kay huñunakuq tantachiy kichariyninpi, wawqikuna Charles Fitchwan Apollos Halewan, Haverhill llaqtamanta, Danielpa Juanpa ima rikch’ayninpi qillqasqa willakuyninkuta, tela patapi pintasqankuta, profétiko yupaykunawan, hunt’asqankuta rikuchispa, qayllachirqanku. Wawqi Fitch, Conferenciapa ñawpaqenpi chartninmanta sut’inchaspa, nirqan: kay willakuykunata qhawarispa, yuyarisqani, kaypi rikuchisqa hina imatapas hurquy atispaqa, yachachikuyta aswan sut’ichinqa, hinallataq uyarikuqkunaman riqsichiyta aswan facilñam kananpaq. Kaypiqa ñanniykupaq aswan achka k’anchay karqa. Kay wawqikunaqa rurasharqanku imatachus Señorqa Habacucman rikuchirqan rikhuriyñinpi 2,468 watakunamanta ñawpaqpi, nispa: ‘Qillqay rikuyta, tablakunapi sut’ita ruray, chayta ñawirispaqa phawayta atinampaq. Rikuyqa manaraqmi chayasqa tiempunpaq kasqa.’ Habacuc 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Chaymanta kay asuntoqa huk ratullañam rimakuspanku, llapaqpa huk yuyayllawan akllarqanku kayman rikch’akuq kimsa pachak chartakunata litografíaswan ruwachinankupaq; chayqa utqayllam hunt’akurqa. Chaykunataqa ‘43 watapa chartankuna’ nispa suticharqanku. Kayqa ancha ancha importaq Conferenciam karqa.” The Autobiography of Joseph Bates, 263.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Iskay ñawpaq iskay kaq hamuqmanta yachachiqkunap, chaymanta qillqasqankupas, ‘ñawpaq iñiypi’ sayaspa, hukllachasqa willakuynin karqan tabla rurasqapa lluqsichisqan Habacuc 2:2, 3 nisqapa hunt’asqan. Sichus chay tabla profecíapaq huk tema karqan (hinaspa pichkuna chayta ñiqkunata mana chaskiqkunaqa ñawpaq iñiyta saqinku), chaymanta qatiqninmi BC 457 wata karqan maymantachus 2300 p’unchaykunata yupay qallarinapaq. Minester karqan 1843 wata ñawpaq kaqta p’itiy simipi willasqa pacha kananpaq, hinaptin ‘mosoq rikuy’ ‘suyakunanpaq,’ utaq suyakuy pacha kananpaq, maypichus virgenkunaq tantanasqan hatun pachaq yuyaynimpi puñunankupaq, puñusqalla kayninkupaqpas, chay Chawpi Tuta Qapariywan rikcharichisqa kanankumanta aswan ñawpaqta.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.
“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.
“Kunanqa ñuqanchikpa historiayku rikuchin, William Millerpa kaq pachak watakunapa yupaychana qillqakunamanta yachachiqkuna pachak-pachak kasqankuta, llapankupas hukllachasqa rikch’ayninpi. Chay p’unchawkunapiqa willakuypa hukllayninmi karqa huklla yuyaymanta, Señor Jesucristopa hamuyninmanta sut’i p’unchawpi, 1844 watapi.” Joseph Bates, Early SDA Pamphlets, 17.
The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”
1843 watapi 1850 watapi siq’ikunata yapamanta ruraspa lluqsichisqa, 2001 watapi septiembre 11 qhipaman kaq historia ukupi, Habacuc iskay ñiqi nisqapa hunt’asqanmanta hina karqa, imaynatachus 1842 watapi 1843 watapa siqi lluqsichisqapas karqa. Tabla-kunapa rurayninqa Habacuc iskay ñiqi nisqapa willakuyninmanta huk chikllanmi, chayqa kananpuni karqa. 2001 watapi septiembre 11 punchawpi, 1863 watapa hatarikuyninmi yapamanta rurakusqa karqa, chay Laodicea Adventista-kunaq mana munasqankurayku Jeremíaspa “ñawpa puriyninkunaman” kutiyta.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
Awqaqaqqaqqa qhawasqankunata panikunkunatapas yuyayninkumanta karunchayta maskhashan kay qhipa p’unchaykunapi huk llaqtata sayarinanpaq wakichiy llamk’anamanta. Paypa llullasqa yachachikuyninkuna yuyaykunata kay pachaq peligrokunamanta, ruranapaq kamachikuykunamantapas karunchanankupaqmi wakichisqa kachkan. Paykuna pisillata yupaychanku chay k’anchayta Cristo hanaq pacha-manta hamuspa Juanman qusqa karqan paypa llaqtanpaq. Yachachinku ñawpaqninchikpiña kaq rikch’akuykuna mana ancha chaninniyuq kasqanta, mana sapanka qhawariyta chaskinankupaq. Hinaqa mana imapaqpas valeqta ruranku hanaq pacha paqarisqan cheqaq kayta, Diospa llaqtantataq qhipa kausay experienciankumanta suwakunku, llulla ciencia-ta rantinpi quspa. “Kayhinan nin Señorqa: Ñankunapi sayariychik, qhawariychik, ñawpaq ñankunata tapuychik, maypichus alli ñan kashan chayta, chaypi puriychik.” [Jeremías 6:16.]
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.
Ama pipas ñoqaykuq iñiyniykuq cimientonkunata llik’ipayta maskhachunchu,—chay cimientokunaqa rurayninchik qallariyninpi churakusqaña karqan, Diospa Siminta mañakuywan yachaychaspa hinaspa revelación nisqawan. Kay cimientokunapiqa iskay chunka wata hukninpi yapasqa phisqa chunka watamanta aswanmi hatarichisunchik karqan. Runakunaqa yuyaymanankuchá musuq ñanta tariykusqankuta, churasqa kasqanmantapas aswan kallpasapa cimientota churayta atisqankuta; ichaqa kayqa hatun pantasqam. “Churasqa kasqanmantahqa manam pipas huk cimientota churayta atinchu.” [1 Corintios 3:11.] Ñawpaq pachakunapiqa achka runakunan musuq iñiyta hatarichiyta munarqanku, musuq kamachiykunata takyachiyta; ichaqa hayk’aqkamataq chay hatarichisqanku sayarqan? Utqayllam urmaq, mana Roca patapi cimientasqa kasqanrayku. Testimonios, tomo 8, 296, 297.
Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.
Jeremíasqa reqsichinmi “ñawpa ñankunapi” puriyqa “samayta” tarinapaq kasqanta, hinaspa samayqa “qhipa para” kasqanta, chaymi qallarisqa karqa llaqtakuna phiñakusqankupi 11 septiembre 2001 p’unchawpi, New York City llaqtapi hatun wasikuna urmaqtin. Chaymanta qhepaman mensaje mikhusqakuna Habacucpa ricchakuqkuna tukurqaku, paykunaqa “rikuyta qillqaychis, sut’itaq ruwachiychis” nisqa karqa. Jeremíasqa chay kikin ricchakuqkunatam reqsichin “samay” tiempopi, mayqanmi “qhipa para” kasqa.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Kaymi nin Señorqa: Ñankunapi sayariychik, qhawariychik, ñawpa ñankunamanta tapuychik mayqinchus allin ñan; chaypi puriychik, hinaspa almaykichikpaq samayta tarinkichik. Ichaqa paykuna nirqanku: Manam chaypi purisunchikchu. Chaymantapas qankunapaq ricchakuqkunata churarqani, nispa: Waqrapukllaypa unquyta uyariychik. Ichaqa paykuna nirqanku: Manam uyarisunchikchu. Jeremías 6:16, 17.
The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.
Tocananpaj putuncuta waqaychanankupaq karqan, Milleritakunapa historiapin iskay ñak’ariypa soqta kaq pututu; qhepa p’unchaykunapin kimsa ñak’ariypa qanchis kaq pututun. Habacucpa ricchakuq qhawanakuna, Jeremiaspa qhawanankunataq kaspa, huk waqaychana willakuyta waqaychanku, chaytaq 1888 watapi hatariy ukhupi mana chaskisqa karqan. Chay 1888 watapi mana chaskisqa soqta kaq pututuqa, Laodiceaman willakuymi karqan.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
A. T. Jones, E. J. Waggoner ima ñoqaykuman qusqa willakuyqa Diospa willakuyninmi Laodiceapi iglesiaman; ancha ñak’ariy kachun cheqaq kaqta creeninmanta rimariq runapaq, ichaqa mana wakinkunaman Diosmanta qusqa k’anchaykunata rikuchispa. The 1888 Materials, 1053.
The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.
1888 watapi qanchis kaq trompetapa willakuyninqa ñawpaqta 1856 watapi Laodiceaman waqyasqa karqan, chaymantaq Laodiceaman willakuyninqa churakusqa karqan “qanchis kuti” nisqapa aswan yapakusqan k’anchaypa contexto ukunpi. 11 septiembre 2001 p’unchaypi, Jeremiaspa ñawpa ñanninkunaman kutimunaykipaq qayakuynin, chaykunapi purinaykipaq, qhepa para willakuyninta chaskinapaq, ukhunpi hap’irqan qanchis kaq Trompetapa amonestación willakuyninta, mayqanmi Laodiceaman willakuysina rikuchisqa, hinallataq “qanchis kuti” nisqata, mayqanmi cimientospa símbolon kasqa.
The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.
Profecíapi riqsichisqa “llulla” nisqaqa, Pabloq qelqayninkunapi rimarisqa kallpayoq pantachiyta paqarichiq, 1931 watapi churasqa karqa Laodicea Adventismop kinsa kaq mirayninman, profetisa wañusqanmantapuni chunka soqtayoq wata qhipaman. Chay “llulla” nisqaqa, kinsa kaq mirayninman chayamuspa, profecíapi churakusqa kashan “warmikuna Tammuzrayku waqaqkuna” nisqa pacha ukhupi; chayrayku llulla qhipa para willakuyninwan tupachisqa kashan.
The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.
Imayna “llulla” imayna mast’arqakusqankuna allinta entiendesqa kananmi, chay hinallataq “llulla”-paq profético ru llay pacha tukukuypi profecíapi. Qhepaq para tiemponpi Jerusalén llaqtata kamachiq asikuy runakuna, chaymi pachan huk pachak tawa chunka tawa waranqa sellasqa kayninpa, Adventismoq kinsa kaq mirayninpi llulla qhepaq para willakuyta rurasqaku, Ezequiel pusaq kaq capitulopi “Tammuz-rayku waqaq warmikuna” nisqawan rikuchisqa hina. Paykunaq chay llulla qhepaq para willakuyninkuqa Ezequielpa nisqanman hina huk llulla cimientohina, huk llulla hark’a perqahina, hinallataq huk llulla hawka kaywan allin sayakuy willakuynin hina rikuchisqallataqmi.
Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.
¿Manachu qankuna rikurqankichis yanqa rikuyta, manachu llulla watukuynitapas rimarqankichis, chayraqmi ninkichis: “Señor Diosmi nirqan”? Ichaqa ñoqaqa mana rimarqanichu. Chayrayku kayhinan nin Señor Dios: Qankuna yanqata rimarisqaykichisrayku, llullakunatapas rikurisqaykichisrayku, chayrayku, qhawariychis, ñoqaqa qankunapaq contranpi kani, nispa Señor Dios. Makiyta churasaq yanqa rikuykunata rikukuq profetakunapa hawanpi, llulla watukuyninkunata rurakuqkunapa hawanpi: paykunaqa manan llaqtaypa tantanakusqanpi kanqachu, nitaq Israel wasipa qillqasqanpi qillqasqa kanqachu, nitaq Israel allpaman haykunqachu; hinaspan yachankichis ñoqa Señor Dios kasqayta. Imaraykuchus, arí, imaraykuchus llaqtayta pantachirqanku, nispa: “Allin kawsay kachkan”, nispa; ichaqa mana allin kawsay karqanchu; huk runataq huk pirqata hatarichirqan, wakinkunañataq mana allin t’uruwan llusirqanku. Chay mana allin t’uruwan llusikuqkunaman niy: urmanqan. P’iti para hamunqa; qankuna hatun chikchi rumikuna, urmamuychis; wayra sinch’i phutirispa llik’inqan. Qhawariy, pirqa urmasqa kaptinqa, ¿manachu qankunaman ninqaku: “Maypitaq chay llusisqaykichis kachkan?” Chayrayku kayhinan nin Señor Dios: Phiñakuyniypi wayra sinch’iwanmi llik’isaq; piñakuyniypi p’iti parata cachasaq; phiñakuyniypi hatun chikchi rumikunatapas tukuchinankupaq cachasaq. Chayhinatan thuñisaq qankuna mana allin t’uruwan llusisqaykichis pirqata, pampakama urmachisaq, chay hina cimienton rikurinanpaq; urmanqa, qankunañataq chay chawpinpi tukukunqichis; hinaspan yachankichis ñoqa Señor kasqayta. Chayhinatan pichasqayta hunt’asqa ruwasaq pirqapa hawanpi, hinaspa chayta mana allin t’uruwan llusikuqkunapa hawanpi, hinaspan qankunaman nisaq: “Pirqa manañan kachkannachu, nitaq chayta llusikuqkunapas”, nispa. Kaykunan Israelpa profetankuna, Jerusalénmanta willakuqkuna, paypaq allin kawsaypa rikuykunata rikuqkuna, ichaqa mana allin kawsay kachkaptin, nispa Señor Dios. Ezequiel 13:7–16.
The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”
Jerusalén llaqtaapi asikunayuq runakuna Isaías qelqap iskay chunka pusaqniyuq, iskay chunka isqunniyuq kapitukunapi llullakuypa, pantaypa uranman pakakusqankuta, qhepamanqa “llimp’iy wayra maqanakuywan” taripasqa, chinkachisqa kanku.
Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.
Juiciutaqaqmi huk ñiqinmanmi churasaq, chanin kaytataq huk plomada-man; chhikchiqa llullakuykunapa pakakunan wasita picharinqa, yakuqakunaqa pakakuna chiqanta llapanta pʼampachinqa. Wañuywan rurasqaykichik pactoqa chinkachisqa kanqa, uku pachaawan rurasqaykichik rimayniykichikqa mana sayanqachu; phawaylla hamuq muchuy ñawpaqta pasaqtin, chaywanmi sarusqa kankichik. Isaías 28:17, 18.
Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.
Isaiaspa “llump’a takanakuy” nisqanqa Ezequielpa “llump’a para” nisqanmi, chaymi apamunakun “llulla musquykunata willasqakuqkuna” pataman, “yanqa rikuyta” rikuchispa hinaspa “Señormi nin” nispa, “ichaqa” Señorqa manam “rimarqunchu” karqa. Ñawpaq runakuna pakakunku chay “llulla” ukhupiqa rikuchikun imaynachus paykuna nisqankuman hina Señor rimarisqa kasqanta; chayraykun chayqa Diospa Siminmanta “llulla” kan. Ichapas Diospa Siminmanta huk yachachikuyta pantasqa kasqanta reqsichirqaku, utaq pantasqallam nirqaku Dios paykuna yuyayniyta pusarisqanta (Dios rimarisqa karqa), Bibliamanta huk yachachikuy patapi.
The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.
1931 watapi chayam “llulla” nisqaqa, Hermana Whiteqa Danielpa libronpi “sapa p’unchaw” nisqamanta pantasqa yuyayta allinchasqanta nisqa mañakuy karqan. Chay pantasqa yuyayqa—“sapa p’unchaw” nisqaqa Cristopa santuariopi servicionninta rikuchin nisqaqa—huk “llulla” patapi sayarqan; chay llullaqa nirqan 1910 watapi Ellen Whiteqa A. G. Daniellsman willasqanta, paypa hinaspa Prescottpa “sapa p’unchaw” nisqamanta yuyayninku, Cristopa santuariopi servicionninta rikuchisqanmanta, cheqaq kasqanta, paypa qelqasqan sut’i siminkuna chayman contra kaptinpas.
The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.
“Diario” nisqap llulla yuyaynin, chaymanta (1931) Laodicea Adventismopi sayarichisqa kasqan, huk teología sut’i cimientota tukurqan, chaywanmi huk willakuy hatarichisqa karqan, Ezekielqa sut’inchan “thak kaywan qespichisqa kay” nispa. Ima rikch’aq razones nisqakuna chay llulla cimientota sayachinankupaq apaykachkanku, chaykunaqa Millerpa musquyninpi rikusqan llulla qullqikuna hinaspa llulla quri rumi joyakuna kanku. Musquyninpa tukukuyninman chayamuspa, ñawpaq joyankuna llapallanmi llulla joyakunawan hinaspa q’upa wan ñit’ikunawan pakasqa kanku, hinaspa chay q’upa, llulla joyakuna hinaspa qullqikunaqa chay willakuyman rikch’akunku, mayqanmi paykunaq cimienton pantasqanman hina sayasqa karqan: “diario” nisqaqa Cristopa santuariopi ministirionninmi kasqan.
In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”
Ezequielpa qillqasqanpi q’upaykuna hinaspa llulla allinkaynin rikch’achisqakunaqa huk “pirqa” hina rikhurichisqam, mayqanpa ruwasqan simintunqa hinañataq pisi kallpayoq kaspa mana atisqachu sayariyta “wayra sinch’i” nisqapa, nitaq “llump’a para” nisqapa ñak’ariynin ukhupi.
The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).
Judá llaqtamanta mana kasukuq profeta, Jeroboamta piñakuspam, tukuypi wañurqa huk “asno”wan huk “león”wan chawpipi. Leónqa Babiloniata rikuchin, asnoqa Islamta rikuchin. Iskay yachachikuykuna, Laodicea Adventismo mana rikuyta atinchu, chay mana kasukuq profetapa wañuyninwan rikuchisqa: papadopa willakuynin (león), hinaspa Islampa willakuynin kimsa kaq Ay, nisqapaq (asno).
Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.
Ezequielpa “wayra sinch’i qaparikuq”, Isaiaspa “chhika sinch’i wayra, hark’asqa” nisqanpa unanchaqninmi, capítulo iskay chunka qanchispi “inti lloqsimuy wayrap p’unchayninpi” nisqapi. Ezequielpa “wayra sinch’i qaparikuq”qa Apocalipsis capítulo qanchispi “tawa wayrakuna” nisqanpas kikinmi, Diospa sirviqnin kuna selloswan señalasqa kanankukama hark’asqa. Ezequielpa “wayra sinch’i qaparikuq”qa capítulo kimsa chunka qanchispi “tawa wayrakunamanta” willakuyninmi, ch’aki tullukunata wañusqakunamanta kawsarichispa huk atiyniyuq soldadokuna hinaman tukuchiq. Ezequielpa “wayra sinch’i qaparikuq”, “mana allin morterowan ruwasqa pirqa” urmachiq, kinsa kaq Ay pa qhipa parachan willakuyninmi.
Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”
Ezequielpa “paraqa tamya untayuq” nisqanqa papakuywan rikch’anachisqa unanchanmi, astawan sut’itaqmi Estados Unidospi utqayllaña hamuq domingokuna kamachiy paqarimuywan qallariq domingo kamachiy sasachakuy pacha unanchan. Judá llaqtamanta mana kasukuq profeta, asnowan leonwan chawpipi wañuq, Laodicea Adventismopa wañuyninta rikch’achirqan; chayqa 11 septiembre 2001 watapi, asnopa chayamunanpi (kimsa kaq ay), hinallataq utqayllaña hamuq domingo kamachiykama (leon) ukhupi ruwakun. Laodicea Adventismopa wañuyninqa pachak tawa chunka tawa waranqa sellasqa kayninpi ruwakun, mayqinchus qallariqan naciones piñakuspa, ichaqa hark’asqa kashaqtin 11 septiembre 2001 watapi, hinaspataq tukukun utqayllaña hamuq domingo kamachiypi. Paykunapa wañuyninqa, mana kasukuq profeta rikch’anachisqan hina, apóstata protestantismopa metodosninkunaman kutirisqankurayku hamun, chaywanpas paykuna chiqanta yachachisqa karqanku ama hayk’aqpas “asikuqkunapa tantanakuy”man kutirinankupaq.
Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.
Paykunaqa wañuyninku pasakunin pachapi huk pachak tawa chunka tawa waranqa sellakusqankumanta. Diospa llaqtan sellakusqankumanta chaylla, wañuchiq angelkuna llamkayninkuta qallarikunku. 11 septiembre 2001 watamanta hamuq pisi p’unchawpi domingo kamachikuykama, kawsakkuqkunapa taripakuynin hunt’akun Diospa iglesianpi, taripakuyqa Jerusalénpi qallarikunrayku, hinaspa qallarikun machu runakunawan, llaqtapa waqaychaqninkuna kananpaq kaqkunawan, ichaqa tawa miraykunapi ruwanan responsablidankuta saqisqankurayku. Chay pacha ukhupi sellota chaskiqkunaqa unancha kanku nacionkunapa ñawpaqman hoqarisqa. Paykunaqa sellakusqa kanku hamuq pisi p’unchawpi domingo kamachikuy manaraq chayamuchkaptin, imaraykuchus Diospa huk lawan ovejankunata yuyachiy atikunman chayllataq, domingo kamachikuy sasachakuypi qhari warmikuna Diospa selloyoqta rikuspanku.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Espíritu Santoq ruwasqanqa kay pachata huchamanta, allin kaymanta, hinaspa taripanakuymanta yuyayman churananpaqmi. Kay pachaqa cheqaqta creeqkuna cheqaqtaq santifikasqa kayninta rikuspalla willasqa kayta atinqa, hanaqtaq chuya kamachiykunaman hina purispa, ancha hatun, wichaychasqa yuyaypi sut’ita rikuchispa imaynata Diospa kamachikuykunata waqaychaqkunaqa, hinaspa chakin uranpi saruqkunaqa t’aqanakusqanta. Espíritupa santifikasqanmi Diospa sellonta hap’iqkunata, hinaspa llulla samana p’unchawta waqaychaqkunamanta sut’ita reqsichin. Pruebakuy chayamunqa chayqa, sut’ita rikuchisqa kanqa imataq bestiapa señalan kasqanta. Chayqa dominuta waqaychaymi. Cheqaqta uyarispaña, kay p’unchawta sagrado hina yupaychaspa qhipamanraq qhipaqkunaqa, huchayoq runapa firmanwanmi purinku, paymi pacha-kunata hinaspa kamachikuykunata tikrayta yuyarqan. Bible Training School, December 1, 1903.
The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.
Laodicea nisqapi Adventismo wañuyninqa hunt’asqa kachkan qhipa paraq historiankupi, chayqa qallarisqa karqa 11 septiembre 2001 p’unchaypi ch’iqchispa urmamuyta, hinaspataq mana tupuyniyuqta hich’asqa kanqa utqaylla hamuq domingo kamachikuypi, Diosqa wiñaypaq sellasqa llaqtata sayarichispa, chaymantataq unancha hina hoqarispan.
In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.
Chay pacha ukupi, Laodicea nisqapi Adventismopi kaqkuna, animalpa sananchasqanta chaskinankupaq waqaychasqa kaspa, hinaspa chaskiqkunaqa, Ezequiel qillqapa pusaj kapítulonpi intiyman k’umuykuq iskay chunka phisqa qharikunawan rikuchisqa kanku. Paykunaqa Ezequielpa llulla “thak kaywan qespichisqa kay” willakuyninta chaskiqkuna kanku; chay willakuyqa cheqaq qhepa para willakuypa qatiqninmanta ruwaykusqa llullaq rikch’ayninmi, chay historiapi cheqaq qhawaqkuna willakusqanta. Chay llulla qhepa para willakuypa t’ikrasqa cimientonqa Daniel qillqapi “sapa p’unchaw” nisqaqa Cristopa unanchaqnin kasqanmanta reqsichiymi, ichaqa cheqaqpim Satanaspa unanchaqnin. Chay llulla saphi iñiyqa “Jerusalén llaqtapi runakunata kamachiq asikuq qharikuna” hinaspa mana allinta llut’asqa perqata sayarichinankupaq llamk’achisqanku doctrina kasqanmi.
The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.
“sapa p’unchaw” nisqapa reqsisqanqa, Cristo-pa unanchaqnin hina, ñawpaq historiapi huk “llulla” nisqawanmi churakusqa karqan, 1931 watapi. Chaymanta pacha mana allinta chapusqa pirqaqa, llulla qullqikunamanta, quri rumikunamantawan ruwasqa, sayarichisqa karqan. Chay “pirqa” urmaytaqmi churasqa kashan allpa pichana qhari hamuptin, Pampanta sumaqta lliphipachinampaq. Chay lliphipachiyqa rurakunmi willakuy historiapa pacha ukunpi, “wayra sinchi” nisqawan (11 septiembre 2001 p’unchawpa asnon), “unu para aswan lluqsimuqkunawan” (utqaylla hamuq domingo kamachikuy-pa leon-nin) chawpipi. Chay historiapim mana kasukuq profeta wañuchisqa, pampachasqataq Betel llulla profetapa aya wasinpi. Hermana Whiteqa “pirqa” nisqa profecíata reqsichin Diospa kamachikuynin hina.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
Kaypi profetaqa willakun, cheqaq kaymanta hinaspa chanin kaymanta lliw runakuna karunchakusqa pacha, huk llaqtataqa maskhashankum Diospa qhapaq suyunta sayarichiq kamachiykunata kutichimuyta. Paykunaqa allinchakuyta ruwachkanku Diospa kamachinpi rikusqa p’akiyta — perqanta, paypa akllakusqankunata waqaychananpaq churakusqanta; chay perqapa muyuriqninta, chanin kay, cheqaq kay, hinaspa ch’uya kay kamachiykunaman kasukuyqa wiñaypaq hark’aynin kananpaq.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.
Sut’in mana pantaypaq simikunawanmi profetaqa qay puchuq llaqtapa sut’i llamkayninta rikuchin, paykunaqa pirqata hatarichiqkuna kanku. “Sichus samana p’unchaymanta chakiykita kutichinki, santo p’unchayniypi munasqaykita mana ruwaspayki; samana p’unchayta kusikuypaq sutichanki, Señorpa santo p’unchayninta yupaychasqa; payta hatunchaspataq mana kikiyki ñankunata purispayki, mana kikiyki munayniykita maskhaspayki, mana kikiyki simikunata rimaspayki: chayqa Señorpi kusikunki; ñuqataq allpapa hanaq cheqenkunapi purichisqayki, taytayki Jacobpa herencianninta mikhuchisqayki; Señorpa siminmi chayta rimarqan” (Isaías 58:13, 14). Profetas y Reyes, 678.
The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.
Adventismopa tawa miray qatiqnin qallariyninqa huk libropa lluqsisqanwan reqsichisqa kan, imaynan kimsa kaq miray qatiqninpa qallariyninqa karqan chay hinata. Kimsa kaq miray qatiqninqa W. W. Prescottpa, The Doctrine of Christ, sutiyuq libronpa lluqsisqanwan qallarikurqan, chay miray qatiqniytaq Questions on Doctrine nisqa libronpa lluqsisqanwan tukukurqan. The Doctrine of Christ nisqa libronqa huk evangelioyta qawachirqan, mayqenchus yuyaychasqa hina Miller llaqtapi profetika willakuymanta ch’usaqchasqa karqan. Questions on Doctrine nisqa libronqa huk evangelioyta qawachirqan, mayqenchus Cristopa ruwasqan santifikacion llamk’ayta ñiqirqan. The Doctrine of Christ nisqa libronqa profetika historiapa (chazon) visiónmanta k’anchayta hurqusqan, Questions on Doctrine nisqataq Cristopa “appearance” nisqan (Mareh) visiónmanta k’anchayta hurqusqan.
In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.
Chay ishkay liwrukuna ukhupi, “Tammuzpaq waqaq warmikuna” nisqawan rikuchisqa llulla qhipa para yachachiy wiñachisqa karqa. Chay historiapiymi “1931 watapi llulla” nisqa wiñachisqa karqa. Chay kimsa kaq miray (millay ruway)qa Pergamopi kinsa kaq iglesiapa allin mana allin rimanakusqanwanpas rikuchisqa kachkan. Kinsa kaq iglesiapi chay allin mana allin rimanakusqapa unanchanqa, pacha kaypa institucionkunamanta akreditacion maskhay llamk’ayta reqsichin, chay institucionkunataq teologiapaq kamachikuykunata, hampi yachaypaq kamachikuykunatawan churarqanku. Kinsa kaq miraypim cheqaq kaypa allin mana allin tukuchiyqa hunt’asqa karqa; chaypim waqllichisqa qillqap kamaykunamanta tikrasqa Bibliakunapa yaykuchisqan, hinallataq chaykunapa apaykachasqa kallpachaypas karqa.
In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.
1957 watapi, *Questions on Doctrine* sutiyuq liwruqa evangelioq hatun kaq cheqaq yachachikuyta umalliywan saqirparikusqanta rikuchirqan. Chay cheqaq kaqqa kaymi: Jesúsqa huchamanta qispichiwananchikpaqmi wañurqan, ichaqa mana huchapi qispichiwananchikpaqchu wañurqan. Católicokunaq hinaspa apostatakusqa protestantekunapa yachachisqankuqa—runapaq Diospa Siminta kasukunanta mana atisqanmanta—Satanaspa wiñay simisqanmi. Runaqa atinmi, hinaspa kasukunampaqmi tiyan Diospa Siminta, Satanasqa “mana cheqaqtapuni wañunki” nispa rimaptinpas. Urmasqa apostatakusqa protestante qhawariynin, runakunaqa huchata atipayta mana atisqankumanta, chayrayku runakunaqa Diospa kamachikuyninta mana kasukuyta atinkuchu Jesúsqa paypa iskay kutin hamuyninpi admiray hina kasukuq robotkunaman tikrarichinankama, chay qhawariyqa *Questions on Doctrine* liwruq yachachikuyninman yaykuchisqa karqan.
In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.
1957 watapi llaqtapi, Laodicea sutiyuq Adventismoq tawa kaq miraynin qallarikurqan, hinaspataq mana allinta chapusqa pirqanmi (kamachikuy) sayarichisqa karqan; chaymi yuyaychayta qun, iskay chunka phisqayuq ñawpaq machukunakuna intiyman kumuykunankupaq, pachak tawa chunka tawa waranqa sellakusqakunapa sellakuy tiempon tukukuyninpi. Chay mana allinta chapusqa pirqaqa, Diospa kamachikuyninta waqaychay mana atikunachu nisqa iñiy kasqanrayku, Iglesiawan Estadowan t’aqanakuy “pirqa” hurqusqaña kaptin pichasqa kan, utqay hamuq domingo kamachikuypi. Domingo kamachikuyqa llump’ay para tamyakunam, utaq Isaías nisqan hinaqa, llump’ay muchuymi; chay unu lloqsimuyqa Estados Unidos llaqtapi utqay hamuq domingo kamachikuywanmi qallarin.
At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.
Estados Unidos llaqtapi domingo p’unchaw kamachikuypi awqaqa (papakuna umalliq) hamun “unu wayq’aspahina” (“lluqsiq mast’ariy muchuy” hina), chaypim “sanancha” paypa contranpi hoqarisqa kan. Chaypim “mana allin takyasqa pirqa” Laodicea Adventismo sayarichisqan, “sapa p’unchaw” nisqapa llulla churayninman hina, picharisqa tukukun.
According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.
Ruwasqankuman hina, chayman hina kutichinqa: phiñakuyninta awqankunaman, kutichiyta cheqnikuqninkunaman; islaskunamanpas kutichiyta kutichinqa. Chay hinaqmi inti yaykuy ladomanta Señorpa sutinta manchakunqaku, intipa lloqsimuyninmantaq hatun kayninta. Awqa unu lluylluy hina hamuptin, Señorpa Espiritunmi paypa contranpi un estandarteta oqarinqa. Hinaspan Qispichiq hamunqa Sionman, Jacobpi huchamanta kutirikuqkunaman, nispa Señor. Noqapaqqa, kaymi paykunawan rimanakuyyni, nispa Señor: qam hawapi kaq Espírituy, simiykiman churaykusqay rimaykunaypas, manan lloqsinqachu simiykimanta, nitaq mirayniykipa siminmantapas, nitaq mirayniykipa mirayninpa siminmantapas, nispa Señor, kunanmanta wiñaypaq. Hatariy, lliphipiy; imaraykuchus k’anchayniyki hamusqaña, Señorpa hatun kayninpas qam hawapi lloqsimusqa. Qhawariy, tutayaqmi pachata p’istunqa, llaqtakunataq sinchi tutayaq; ichaqa Señorqa qam hawapin lloqsimunqa, hatun kayninpas qam hawapin rikukunqa. Hinaspan gentilkunapas k’anchayniykiman hamunqaku, reykunapas lloqsimuyniykipa lliphipiyninman. Isaías 59:18–60:3.
The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.
Mana judíokunaqa hamunmi k’anchayman Diospa hatun kaynin llaqtanman churasqa kaptin, chaypas ruwakun awqaqa unu mayu hina yaykumusqan pachapi. Chay awqaqa yaykumusqan pachaqa Diosqa huk unancha (bandera) sayarichin paypa contranpi. Señorpa hatun kaynin, chay mana judíokuna kutichikusqanku chay runakunapi kashan, paypa carácterninmi; hinaspapas paypa carácterninqa mana huchallanchu. Llulla thak kaymanta qispichikuy willakuymi yachachin qharikuna warmikuna ima mana atinkuchu huchata atipayta nispa. Chay willakuymi llulla qhipa para willakuy, cheqaq qhipa para willakuypa tiemponpi willasqa, mayqinchus chayamurqan 11 septiembre 2001 p’unchaypi. Chay llulla willakuymi llulla willakuy Diospa leyninmanta, mayqinchus “pirqa” nisqaqa. Chay llulla yachachikuymi rikuchisqa kashan Questions on Doctrine sutiyuq libropi, mayqinchus señalarqan Laodicea Adventismoq tawa kaq, qhipa kaq mirayninpa chayamunanta.
On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.
2001 watapi 11 ñiqin sitiwmanta, Laodicea Adventismoq tawa hatarikuyninkuna chay qhipa mirayta chayarqanku taytakunapa huchankunawan yuyaychanapaq. Chay p’unchaypi Diosqa llaqtanman kamachirqan Jeremíaspa ñawpaq ñankunaman kutirinankupaq, chayhinaqa Millerpa allqankuna nisqapi rikuchisqa tiyana willakuyta entiendenankupaq hinaspa chaskinankupaq. Sichus chayta ruwankuman karqan, qhipa paraqa tarinkuman karqan, mayqintachus Jeremías “sama” nispa suticharqan. Ñawpaq ñankunaman kutirimuy waqyakuyninqa 1863 watapi hatarikuyta paqarichiq pruebaypa huk kutin yapam kasharqan.
On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.
2001 watapi septiembre killapi 11 p’unchaypi, Isaiaspa “inti lloq’esqanmanta p’unchay” nisqan hina, hinaspa “sinchi wayra” nisqan hina, “uvas chakraq takin” takisqa kanan karqa, chay takisqaqa Apocalipsis chunka tawañiyuq capítulo, kinsa versículopi, hinaspa chunka pichqayuq capítulo, kinsa versículopi ima, Moisespa hinaspa Corderop takinta takiqkunam. Chay takiqa Laodiceaman willakuymi, chaymi riqsichin ñawpaq akllasqa runakuna chaypacha pasasqa kashasqankuta, Diosqa chaypacham chakra-ninta qari warmikunaman qusqanpi karqa, paykunaqa chakraq munasqan rurun-kunata apamunankupaq. Chay chakra willakuymi Laodiceaman willakuyqa, chaymi 1888 watapi hatariypi Joneswan Waggonerwan rikuchisqa willakuy karqa.
On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.
11 ñiqin septiembre killapi, 2001 watapi, qhipa para qallarikurqan, hinaspata Habacuc iskay kaq capitulopa rimanakuyninpi reqsichin huk laya runakunata iskay tablapa willakuyninta qhawarichiqkunata, paykunaqa Jeremiaspa machu ñanninkunaman kutimusqankurayku, chaskispa “samayta hinaspa musuqchasqa kawsayta”, mayqentaq Isaias reqsichin apamusqanta chaykunaman ima rurayninku “siki siki patapi siki siki patapi” hina kaptin. Chay rimanakuypi kasqankuqa huk llulla qhipa para willakuypa contra kasqanrayku, sut’inchasqa “warmikuna Tammuzpaq waqaqkuna” nisqawan, mayqanqa puñusqa Laodicea llaqtata kallpancharqan hawka kay hinaspa allin kawsay willakuyninwan.
The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.
Allin kawsaywan qispichisqa willakuyqa ninmi qharikuna warmikunapas mana huchalliyta atinchikchu, chayrayku Diosqa paykunataqa paykunaq huchankupi “ukupi”lla chaninnaqchinqa nispa. Asikuywan qhawariq qharikunaqa ninmi paykunaq allin kawsaywan qispichisqa willakuyninkuqa cheqaq willakuy kasqanta iñiyrayku chaninchasqa kaymanta, Joneswan Waggonerwan yachachisqanku hinata; ichaqa saqenmi cheqaqta: piman Dios chaninnaqchin, paytataqmi ch’uyanchanpas; Diosqa mana wañurqanchu runakunata huchankupi qispichinampaqchu, aswanqa huchankumanta qispichinampaqmi.
September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.
11 ñiqin septiembre killapi, 2001 watapi, qallarin huk pachata pachak tawqa chunka tawa waranqa runakunapa sellasqa kayninmanta, chaymi tukukun huk clase Diospa sellonta chaskiqkunawan, imaynachus rikuchisqa kan chay iglesia ukhupi hinaspa hallp’api millay ruwaykunamanta llakikuspanku waqaqkunawan; huk claseñataq templomanta wasanman tikrasqa kanku, maypichus kimsañiqin angelpa qhepa ruraynin hunt’akushan, paykunaqtaq intiman qonqorikushanku. Milleritakunaq historianninqa kimsañiqin angelpa kuyuyninpa historianta rikuchin, chayhinata ruspataq tukukuyninqa qhepa paraq willakuyninmanta kan, hinaspa chay mikhuyta akllaqkunapi ima experienciata ruwasqanmanta.
We will continue this study in the next article.
Kay yachakuyta qatiykusunchik hamuq qillqapi.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Ñawpaqmantapacha yuyaykunapi mana saqiy munay, chay cheqaq kayta chaskiyta mana munaypas, Minneapolispi rikuchisqa hatun chiknikuykunaq saphinpi karqan, Señorpa willakuynin contra Waggonerwan Jones hermanoskunawan rikuchisqanman. Chay chiknikuyta hatarichispan Satanás atirqan ñuqanchik llaqtaykumanta, hatun tupupi, Diospa unaymanta qoyta munasqan Santo Espírituypa sapaq kallpanta qarquyta. Awqaqa hark’arqan mana chaskinankupaq chay atiyta, paykunapaq kanman karqan cheqaq kayta kay pachaman apanankupaq, imayna apóstolkunapas Pentecostés p’unchay qhepaman willarqanku hina. Chay k’anchay, kay pachata llapa kasqanta k’anchananpaq hatun sumaq kayninwan, hark’asqa karqan, hinaspa ñuqanchik kikinkuna hermanoskunapa ruwasqanrayku hatun tupupi kay pachamanta karunchasqa karqan.” Selected Messages, libro 1, 235.