The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
William Millerpa profétiko willakuyninpa armazónninqa iskay ch’usaqyachiq atiykunam karqan: paganismo, hinaspataq papalismo. Future for America-pa profétiko willakuyninpa armazónninqa kinsa ch’usaqyachiq atiykunam: paganismo, hinaspataq papalismo, hinaspataq apostata protestantismo; ichaqa tukuyllankum tukukuypi hukllachasqa, kuska puriq hina kanku. Millerpa profétiko yachayninpaq huk hatun profétiko llavem karqan Daniel qillqapi “sapa p’unchaw” nisqaqa paganismopa unanchaqnin kasqanta yachay; chaymi iskay ch’usaqyachiq atiykunapa tinkuyninta sayarichirqan, chaymantaq paypa profétiko yachayninpa armazónnin tukurqan. Future for America-pa profétiko yachayninpaqpas huk hatun profétiko llavem kikinmanta Daniel qillqapi “sapa p’unchaw” nisqaqa paganismopa unanchaqnin kasqan; paganismopa historiapi hunt’akuyninmi Daniel chunka hukniyuq qillqapa tawa chunka, hukninyoq tawa chunka hukniyuq versículokunapi imakuna pasananpaq ñiqinchasqanta sayarichirqan, chaymantaq Future for America-pa profétiko yachayninpa armazónnin tukurqan.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Imaynanpas sapa kuti musuq k’anchaywan kasqan hina, 1989 watapi, Unión Soviética urmaykusqanmanta, kichasqa cheqaq-kaypa ñawpaqman puriyninqa askha imaymana simikunawan maqanakusqa karqan. Chay cheqaq-kaypa contranpi apamusqa hark’ayqa mana pantaspa chay cheqaq-kaymanta aswan sut’i yachayta paqarichirqan. Chay ñawpaq controversiakunapi, Daniel chunka hukniyuq qelqapa qhepa soqtayuq versículokunapi tarikukuq cheqaq-kaypa contranpi, Bibliapi tarikukuq wakin profétic kamachikuykuna reqsikusqa karqan, 1989 watapi Danielpa libron kichasqa kasqanrayku yachay yapakusqanta sayachinapaq ancha esencial pruebakuna hina. Kunanqa chay kamachikuykunamanta hukninmanta yuyaymanchik, chaytan sutichanchik “profecíapa kimsa kuti aplicakuynin” nispa.
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Qallarisqayku iskay kimsa kuti churakusqakunata qhawarispa, huk nivelpiqa chaykuna kikin siq’im kasqanta, ichaqa huk nivelpitaqa hukniray kasqankuta. Romaq ñawpaq iskay rikch’ayninkuna (pagana, papal ima) kimsakaq rikch’aynin, Moderna Roma nisqanta, sayarichirqanku. Babiloniaq ñawpaq iskay rikch’ayninkuna (Babel, Babilonia ima) kimsakaq rikch’aynin, Moderna Babilonia nisqanta, sayarichirqanku. Moderna Romaqa Apocalipsis chunka qanchisniyuqpi uywañam, chay patapi Moderna Babilonia tiyaykun, hinaspa chayman kamachin. Vaquero runaqa caballomanta imaynachus sut’in t’aqasqa kasqan hina, chay hina t’aqasqam kanku; ichaqa paykunaqa espiritupaq waqlliy huchata hukwan hukwan ruwanku, chay nivelpitaq hukllam kanku. Profeciaq huk iskay kimsa kuti churakusqanpas kanmi, chay hina kaq t’inkisqayuq.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Ñawpaq iskay rikurimuyninkuna Elíaspa (Elíaswan Juan Bautistawan), qhipa p’unchaykunapi kinsa kaq Elíasta sayachinku. Chaywan kuska, ñawpaq iskay kachaqkuna, Pacto nisqa Qillqapi Kachaqpaq ñanta wakichiqkuna (Juan Bautistawan William Millerwan), qhipa p’unchaykunapi Pacto nisqa Qillqapi Kachaqpaq ñanta wakichiq kachaqta sayachinku. Kay iskay sapan kinsa-manta willakuq profecía churaykunapi, kimsa ancha importante kaq puntokuna reqsikunanpaq kanku.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Ñawpaq kaq puntoqa kaymi: willakuykunapa kimsa kuti churakuyninkunapa iskay siq’inkunapa cheqaq historiapi rantinchasqa runakunaqa, aswanqa kikin historiapi runakuna kanku; ichaqa iskaynin rikuchikuypi paykunapa rurayninqa sut’inchaylla hukniraymi. Iskay kaq puntoqa kaymi: imataq chay iskay ancha qayllapi kashaq willakuykunapa kimsa kuti churakuyninkunapa t’aqaynin kasqanta riqsiy. Chay t’aqayqa kaymi: Elíasqa qhipa p’unchaykunapi hawaman ruwasqa llamk’anata rikuchin, hinaspa Kovenantopa Kachaqninpaq ñanta wakichiq chaskiqqa qhipa p’unchaykunapi ukhupi ruwasqa llamk’anata rikuchin.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Kimsa kaq qhawarinapaq nisqaqa kaymi: Jesúsqa, Alpha Omega hina kaspan, kimsa kaq Elíasta sut’inchan, hinaspataq ñanta wakichiq kimsa kaq kachaqtapas, huk ñawpaq Elías kachaqwan hinaspa huk qhipa Elías kachaqwan, chaymantaq Pacto Paqarichiqpaq ñanta wakichiq huk ñawpaq hinaspa qhipa kachaqwan ima, hukchasqa. Ñawpaq angelpa Elías kachaqninwan, kimsa kaq angelpa Elías kachaqninwan kuskaqa Elíaspa kimsa kaq hunt’asqanta ruwanku; ñanta wakichiq kachaqtaq rikuchisqa kashan ñawpaq hinaspa kimsa kaq angelkunapa kuyuriyninkunapa kachaqnin hina.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Profeta Elíasqa ilustrasqanmi qhipa p’unchaykunapi Diospa llaqtanwan Roma Moderna nisqapa kimsa hukllachasqa huñunakuyninwan tupanakuyta, Carmelo Orqopi karqan chay tupanakuypi.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Monte Carmeloqaqa kachkan Israel llaqtapa chinchay kaqninpi, Lamar Qucha patapi qayllapi. Chayqa aswanpis noroeste-manta sureste-kama mast’arikun, hinaspa riqsisqa hatun urqu waskha hina sayarirqan, 39 milla yupaychayta (63 kilómetro) hina chayayuq. Megiddo Pampaqa, mayqinchus Jezreel Pampa sutiyoqpas, Monte Carmeloq sureste kaqninpi kachkan. Monte Carmelowan Megiddo Pampawanqa karuyninkumantaqa ancha qayllallañam kanku. Paykunapura chiqan siq’ipi tupuq distanciaqa (imayna pichqaqa phawanman hina) 20 chayri 25 millakama (32 chayri 40 kilómetrokama) hinam kachkan. Monte Carmeloq inti haykuy kaqninpiqa Lamar Qucham kachkan, hinaspa Megiddo Pampaqpa hinaspa Jezreel Pampaqpa inti lluqsi kaqninpiqa Galilea Qucham kachkan, mayqinchus Tiberias Qucha otaq Kinneret Qucha nisqawanpas riqsisqa.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Apocalipsispiqa, Armagedón maqanakuyqa Valle de Meguido nisqanta reqsichin; chayrayku, yuyaychasqa qelqaqa mana munarqachu profecíamanta yachaqkunaqa iñinankuta, Apocalipsis qelqaqa willakuyninta qhawaykuchkanman hina sut’i, literal simikunallapi reqsichisqanta. Chaymi, Armagedónta (Meguido) Armagedón hina reqsichispa, “har” nisqa simita llamk’achirqan, chayqa orqo ninanpaqmi; chaynapi sut’ichanapaq, chay maqanakuyqa huk espiritual rikch’aynin kasqanta, tukukuyninpi kaq qhepa maqanakuyta rikuchispa, maymanmi dragón, bestia, llulla profetapas kay pachata pusanku.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Megidota Armagedón nisqapaq reqsichispan, Juanqa allinta qhawarqan mana chiqan pachapi kaq llaqta hina entiendisqa kananpaqchu; Megidoqa huk pampam, manataq urqukunayoqchu. Chaymanta aswan qayllapi kachkan Monte Carmelo, maypim Elíasqa Acabwan hinallataq Jezabelpa profetankunawan tinkusqanku; chayraykun Megidopas Monte Carmelopas iskayninku Armagedónpa qhipa maqanakuy ninapa rikch’ayninkuna kanku.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Sichus Jerusalén, Monte Carmelo, Meguidopa Pampawan ima kimsachakuna hina huk kimsachakuna siq’ita ruwanki chayqa, Jerusalén llaqtam chay kimsachakunaq inti lluqsimuyninman uraynin chimpanpi kasqa; Monte Carmeloqa chinchay uraynin chimpanpi, Meguidopa Pampataq chinchay hanaqnin chimpanpi. Chay pampam, Armagedón maqanakuyta unanchaspa rikuchiq, iskay qochakunaq chawpinpi muyurisqa kachkan, hinaspa norte suyupa qhapaqninqa (Moderno Babilonia nisqapa qarqachasqa warmi) tukukuyninman chayan qochakuna ukhupi hinaspa sumaq hatun ch’uya urqupa qayllanpi. Chay pachapitaq runaqa probaciónninqa wisq’akun.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Ichaqa inti llaqtamanta, ichaqa hanaq llaqtamanta willakuykuna payta mancharinqa; chayrayku sinchi piñakuypi lluqsinqa tucuchinampaq, achka runakunata tukuyta chinkachinampaqpas. Hinallataq hatun wasiyninpa toldokunata iskay qochakuna chawpipi, sumaq hatun ch’uya urqupi sayachinqa; ichaqa tukukuyninman chayamunqa, mana pipas yanapanqachu. Chay pacha Michael hatarinqa, llaqtaykipa churinkunapaq sayaq hatun kuraka; chaymantataq kanqa ñak’ariy pacha, mana hayk’aqpas karqachu llaqta kasqanmantapacha chay pacha kama hinallataq; chay pachataq llaqtayki qispichisqa kanqa, sapa huk libropi qillqasqa tarikusqa kaq. Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Elíaspa kimsa kuti rurayninmi rikuchin Diospa llaqtanpa hawa chiqanmanta tinkuyta norte reywan, paymi umallañan dragónpa, bestiapa, llulla profetapa kimsa hukllachasqa tantakuyninpa, mayqinchus pacha tukuyta pusamun Armagedónman. Elíaspa kimsan awqankuna, mayqinkunachus rikch’achirqanku chay kimsa hukllachasqa tantakuyman, karqanku Acab, mayqinchus chunka norte ayllukunapa rey karqa, rikuchispa Apocalipsis chunka qanchisniyuqpi chunka reykunata, mayqinkunachus Babilonia warmi q’achuwan wachuq kayta ruranku, hinallataq sutinchanku qhapaq suyunko chay q’achuman qunankupaq “huk hora”paq, mayqinchus “chay hora” kan domingo kamachiy sasachakuypa. Babilonia q’acha warmiqa Jezabelwanmi rikuchisqa karqa, hinaspa Jezabelpa Baalpa profetankuna, sach’a altarpa sacerdotenkunapas llulla profetata rikuchinku.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Domingu ley nisqapa sasachakuy pacha qallarin chay utqayllam hamuq Domingu leyman Estados Unidos llaqtapi, tukukunmi Michael hatariptin. Chay Domingu ley chayamuktin, Apocalipsis chunka pusaqniyuq qillqapa iskay kaq simin waqyan Diospa huk casta ovejankunata Babiloniamanta lluqsiyta. Babiloniamanta lluqsiy waqyasqa kasqamanta gracia pacha wichq’aykama kaq pachaqa Babilonia qharqha warmipa juicio pachanmi. Chayqa hinallataq Espíritu Santo mana tupuyniyuqta hich’aykusqa kanan pachanmi. Chaymi “hora” nisqa, maypichus chunka reykuna acuerdonta ruwanku co-gobernayta Tiro qharqha warmiwan, manaña qonqasqa kaqwan. Chaymi “hora” nisqa, Apocalipsis chunka hukniyuqpa hatun “allpa kuyuy” pacha, maypichus pachak tawa chunka tawa waranqa hoqarisqa kanku huk unanchakuy hina.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Kay pachapi reykuna, paywan huachuy huchata ruraspa qhapaq kawsaypi kusisqa kawsarqanku chaykunaqa, paymanta waqaychakuqmi kanqaku, llakikuywanraqmi waqanqaku, ruphasqanpa qosñinta rikuspanku. Ñak’ariyninmanta mancharispa karullapi sayaspa ninqaku: “Ay, ay, hatun llaqta Babilonia, chay kallpasapa llaqta! Huk horallapim taripakuyniyki hamusqa,” Apocalipsis 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Imaynatachus Juanqa Megiddota reqsichirqan Megiddopa urqun (“har”) hina, espiritual cheqaqta mana literalta reqsichinampaq, chayhinallataq Babiloniapi, Tiroypi q'api warmipa juicioyninqa reqsichisqa kachkan “hora” ukhupi pasakusqan hina, hinallataq huk “p'unchaw” ukhupipas.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Chayrayku huk p’unchayllapi hamunqan ñak’ariyninkuna: wañuy, llakikuy, yarqaypas; ninawan tukuyta ruphasqa kanqa; imaraykuchus kallpasapa kachkan Señornin Dios, paymi payta juzgan. Apocalipsis 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
1844 watay killapa 22 p’unchawmanta qhipamanqa profecía pacha manaña proféticamente apaykuyta atinchu, chayrayku papal atiyninpa taripayninqa rikuchisqa kachkan huk “hora”-pi, hinallataq huk “p’unchaw”-pipas. Paypa taripayninpa “hora”-nqa profecía pacha kachkan Estados Unidos llaqtapi domingo kamachiymanta qallarispa kama gracia p’unchawkuna tukukunankama. Kay pachata allinta reqsiyqa ancha importante kachkan qhepa p’unchawkuna Elíasmanta yuyaychaspa, imaraykuchus Elíaspa Monte Carmelo maqanakuyqa qatiqninmi Diospa qhepa p’unchawkuna llaqtanpa ukhu pruebananta, hinaspa iglesiaqpaqpas kay pachapaqpas pruebay pacha chaylla profecía qallariykunatawan tukuykunatawan hap’in.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Apocalipsis chunka pusaqniyuqpaq ishkay simikunaqa ishkay sapa wakyasqakunatan iskay iglesiakunaman rikuchin. Ñawpaq iglesiaqa Apocalipsis qanchisniyuq capítuloq pachak tawachunka tawa waranqan runakunan, iskay kaq wakyasqa iglesiaqa Apocalipsis qanchisniyuq capítuloq hatun achka runa tantanakuymin. Pachak tawachunka tawa waranqaman wakyasqaqa Espíritu Santopa tupusqa hina jich’asqa kasqan pachapin ruwakun, hatun achka runa tantanakuytataq wakyanku Espíritu Santo mana ima tupuyniyuq jich’asqa kasqan pachapi.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
Profetaqa nin: “Rikurqani huk angelta hanaq pacha manta uraykamusqanta, hatun atiyniyuqta; hinallataq kay pachapas k’ancharirqan paypa hatun k’anchariyninwan. Hinaspan sinchita qaparirqan kallpayoq simiwan, nispan: Babilonia hatun llaqtam urmarun, urmarun, supaykunapa tiyanankunaman tukurqusqa” (Apocalipsis 18:1, 2). Kayqa iskay ñiqin angelpa willakusqan kikillanmi. Babiloniaqa urmarun, “llapa nacionkunata q’arisuyninpa phiñakuyninpa vinonta upyachisqanrayku” (Apocalipsis 14:8). ¿Imaqtaq chay vinoqa?—Llantu yachachikuyninkunata. Payqa kay pachaman qorqan llulla sábadota tawa kamachiypi sábado rantinpi, hinaspataq yapamantan kutichirqan chay llullakuyta Satanás ñawpaqta Edenpi Evata nisqanta—alma paqariyninmanta mana wañuq kayninta. Achka aylluchasqa pantasqakunatapas mast’arqan karu-karuman, “runakunapa kamachikuyninkunata yachachiykunarayaq yachachispan” (Mateo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Jesúsqa llapa runakunapa ñawpaqpi willakuyninta qallarispa, Templota ch’uyanchakurqan chaypi millayta mana yupaychaspa q’elliyachisqanmanta. Hinaspa ministerionpa qhipa ruwayninkunamanta huknin karqan Templopa iskay kuti ch’uyanchasqan. Chay hinaqa, kay pachata willanaypaq qhipa llamk’aypi, iglesiakunaman iskay sut’i waqyakuyniyuq willakuykuna ruwasqaku. Iskay kaq angelpa mensajenqa kaymi: ‘Babilonia urmanña, urmanña, chay hatun llaqtam, tukuy nacionkunata machachisqanrayku wachakuyninpi phiñakuyninpa vinowan’ (Revelation 14:8). Hinaspa kinsa kaq angelpa mensajenpa sinchi waqyasqanpi, hanaqpachamanta huk kunkam uyarikun nispa: ‘Lloqsimuychis paymanta, noqapa llaqtay, ama huchankunapi paywan kuska kaqkuna kananaykichispaq, nitaq mana unquyninkunata chaskinaykichispaq. Huchankunaga hanaqpachakama chayanña, Diosqa mana allin ruwayninkunata yuyarirunña’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Hatun kallpayoq angelqa uraykamurqa Apocalipsis chunka pusaqniyuq qapitulo nisqapa hunt’akusqanman hina, ñawpaq hatun wasikuna New York City llaqtapi urmachisqa kaptin setiembre 11, 2001 p’unchawpi, Islam nisqapa “inti lloqsimuymanta wayra” chayamuptin. Chaymantaqa sinchi kallpayuq rimaywan waqyarqa, nispa: “Hatun Babiloniaqa urmashan, urmashan, supaykunapa tiyanankuman tukusqa.” Hinaspata tawa versikulopi huk simipas “hanaq pachamanta uyarisqa, nispa: ‘Lloqsiychis paymanta, llaqtayniykuna.’” Chay iskay simikunaqa “iglesiakunaman rurasqa iskay sapa waqyakuymi.” Qhepa p’unchaykunapi Diospa iskay sapa iglesiankunaqa reqsichisqa kanku pachak tawa chunka tawa waranqakunata hina, hinallataq hatun achka runa tantanakuyta hina.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Pachak tawa pusaq chunka tawa waranqa akllasqakunapa pruebayuq pacha qallarin kimsa kaq Ay! nisqapi Islamwan, chaytaq Isaias sut’inchan “inti lloqsimuq wayra p’unchaw” nispa. Chay pruebayuq pachaqa tukukun utqaylla hamuq domingo kamachikuywan Estados Unidospi, hinaspa animalpa señasnin churanakuywan. Chay animalqa llulla kaq norte reyninmi, kunan pacha Babiloniapa uman. Babiloniaqa Daniel qanchis kaq capitulopi leonmi, hinaspa Judá llaqtamanta mana kasukuq profetaqa, mayqinchus Laodicea Adventismota reqsichin, wañun chay pachapi mayqinchus qallarin Islampa “asnon”wan (11 septiembre 2001), hinaspa tukukun “leon”wan (Babilonia Moderna).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Laodicea adventismopi mana kasukuq profetanta “p'ampasqa” nisqaman rikch'achisqa pacha tiempopi, qhipa paraqa tupusqa qusqa, sapaq waqyasqawanmi huk pachak tawa chunka tawa waranqa iglesiaman. Chay pacha tukukuptin, “hatun allpa kuyuy” nisqapa “hora”npi, Estados Unidos llaqtapi domingo kamachiyta rikch'achiq, Apocalipsis chunka pusaqniyuq iskay kaq rimaypa pacha chayamun, bestiapa señalninta churaywan, chayqa norte reyniyuqpa señalninmi. Chay pachallapitaq kimsa kaq Ay nisqapi Islamqa hap'isqa kachkan huk wiñaypa wiñasqa juicio apamunanpaq huk apostata mundoman. Chay iskay kaq sapaq waqyaypi, “hatun achka runa” iglesiaman, huk pachak tawa chunka tawa waranqapa “unancha”n willasqan mensajeqa reqsichin “norte reyniyuqpa” “señal”ninta, hinallataq kimsa kaq Ay nisqapi Islampa ruwayninta, “inti lloqsimuq churinkuna” hina rikch'achisqata.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Daniel qillqap chunka hukniyuq kapitulumanta tawa chunka tawayuq versículopi papal atiyninta sinchita phiñachiq willakuyqa, hinaspa qhipa papal yawar wañuchiyta qallariq willakuyqa, rikuchisqa kachkan hina “inti lloqsimuymanta hamuq willakuykuna” (Islam) hinaspa “chinchaymanta” (uywa señalanan). Chay pacha ukhupi, ñawpaq pacha hina, “inti lloqsimuy wayra” nisqap Islamnin Estados Unidos suyuta taripayman apamun pacha qallarinanpaq; chay pachataq tukukun maypachachus chinchaypa reynin tukukapunqa, “qochakunapura gloriayuq santu orqomanta chawpinpi”, Meguidop pampapi hinaspa Carmel orqopi.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Kunan p’unchaykuna moderno Babiloniapa taripayninpaq, paypa wañunapa patanman (aya p’ampana t’umanman) rikch’akuq, inti lloqsimuq ladoqpa unanchanwan qallarin, chanta chinchay ladoqpa unanchanwan tukukun, hinallataq mana kasukuq Laodicea profetapa wañunapa patanmi ñawpaq sut’inchaska waqyakuypi iglesiakunaman tukukorqa. Chay aya p’ampana (wañunapa patan), maypichus iskaynin — Bethel llaqtapi llulla profeta, hina Judahmanta mana kasukuq profetapas — p’ampasqa kanku, huk “asno” nisqawan huk “león” nisqawan chawpinpi rikuchisqa kachkan.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Elíasqa Diospa qhepa p’unchaykunapi llaqtanta rikuchin, paykunaqa kimsa kuti awqakunaq ñawpaqenpi tarikurqanku, chaykunaqa Acab, Jezabel, hinaspa Jezabelpa profetankuna karqanku. Jezabelqa papapa atiyninpa unanchanmi tawa kaq iglesiapi, Tiatirapi; hinaspa Carmelopi paypa profetankunaqa Baalpa profetankunawan hinaspa sach’a muyu yupaychanaq sacerdotekunawanmi rikuchisqa karqanku. Baalqa qhari diostam rikuchin, hinaspa sach’a muyu yupaychanaq sacerdotekunaqa Astarot sutiyuq warmi diostatam rikuchirqanku; chayrayku Jezabelpa llulla profetankunaqa qharipas warmipas karqanku, iglesiawan Estadowan huñusqa kasqanta rikuchispa, chaymi Apocalipsis libropi bestiapa imagenninwan rikuchisqa kachkan.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Estados Unidosmi ñawpaqtaqa Estados Unidosllapim uywaqpa rikch’ayninta sayarichin, chaymantaqmi kay pachapi; hinallataq Estados Unidosllam kimsa kuti huñusqa hukllaypa llulla willakuqnin. Ahab, chunka ayllukunapa reynin, Apocalipsis chunka qanchisniyuqpi chunka reykunata rikuchin, chayqa dragónmi, Jezabeltaq uywawanmi. Elíasqa kunan pacha Babilonia Modernapa kimsa kuti huñusqa hukllayninwanmi uyupanakuypi karqan, Monte Carmelo patapi, maypicha Babilonia warmi wayqesqa tukukuyninman chayan mana pipas yanapaqnin kaptin. Elíaspa kimsa kuti rurasqan churakuyninqa Diospa qhipa p’unchay llaqtanman hawamanta apamusqa uyupanakuyta rikuchin, Elíastaq willakuqta rikuchin, paymi chay kimsa atiyniyuqkunawan chiqap uyupanakuypi kashan.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Eliaspaj willakuyninpi huk ancha importante kaqmi “para”, chaymi rikuchin qhipa parata, mayqinchus hich’aykukun tinkunakuypa historiankupi. Carmelo Orqopi tinkunakuyman qayllaykuchkaptin, Eliasqa sut’inmanta nisqanman hina willarqan manam para kanqachu, paypa siminmanta mana kaptinqa. Chay pacha, mayqinchus pusan Jezabelpa juicioyninpa “horan”man, chaymi pacha rikuchisqa ñawpaq sut’i “vozninwan” iglesiakunaman qusqawan. Chay “voz” chayaramurqan 11 septiembre 2001 p’unchaypi, chay pachapin “paraqa” sapan “medidasqa” karqan; hinaspataq chay pachallapin iskay qhipa para willakuykuna atipanakuq karqanku, mayqinkunachus Habacucpa rimanakuyninwan tupaq karqanku. Huknin karqan llulla willakuy Tammuzpaq waqaymanta, mayqinchus rikuchirqan huk “thak kaywan qispichisqa kaywan willakuyta”; huknintaq karqan Islampa kinsa kaq Ay pa cheqaq willakuynin.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Chiqa “qhepa para” willakuyqa kinsa kaq Ay ayqisqapa Islam nisqapa ruwananmanmi sayasqa karqa. Chay willakuyqa huk sapaq qhapaqmanta paqarirqan (chayqa Future for America karqa), iskay willakuykunataq kamachiy patapi sayaypaq atipanakuq hina karqaku, kay pachakuna chiqap willakuypa allin kasqanta sut’inchasqankama, hinallataq kay hina pacha tiempopi “thak kaywan qespiywan” nisqa willakuypa mana yuyayniyuq kasqantapas sut’inchasqankama.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Danielpa, Juanpaq willakuy ñawpaq rimaykunaqa entiendeypaqmi kanku. Paykunapuraqmi huknin hukninman sut’inchanku. Paykunaqa kay pachaman cheqaqkunata qunku llapa runakuna entiendenankupaq. Kay ñawpaq rimaykunaqa kay pachapi testigokuna kananpaqmi kanku. Kay qipa p’unchaykunapi hunt’asqa kasqanrayku, kikinkumantaqmi sut’inchakunku.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Kimsa kuti rurasqapi Elíaspa ñawpaq hunt’akuyninqa, iskay ñiqin Elíaswanmi takyachisqa, pichus Jesusqa Juan Bautistata suticharqa. Chay iskaynin testigokunam huñusqalla kimsay ñiqin Elíasta takyachinku.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Hinaspa ripusqankumanta, Jesusqa runakunaman Juanmanta rimayta qallarin: “¿Imataq qhawanaykichikpaq lloqsirqankichik ch’in pampaman? ¿Wayrawan khatatichisqa soqosta? Chayqa, ¿imataq qhawanaykichikpaq lloqsirqankichik? ¿Llamp’u p’achawan p’achasqa runata? Qhawariychik, llamp’u p’achata p’achakuqkunaqa reykunapa wasinkunapin kanku. Chayqa, ¿imataq qhawanaykichikpaq lloqsirqankichik? ¿Huk profetata? Arí, niykichikmi, profetamantapas aswan hatunta. Paymi qillqasqapi nisqa kasqan: ‘Qhawariy, ñawpaqniykiman kachani willakuqniyta, paymi ñanta ñawpaqniykipi allichanqa’, nispa. Cheqaqtapuni niykichik: warmimanta paqarisqakunamantaqa mana mayqanpas Juan Bautistamanta aswan hatunqa hatarimushanchu. Ichaqa hanaq pacha qhapaq suyupi aswan pisinnaq kaqmi paymanta aswan hatun. Juan Bautistapa p’unchayninkunamantapacha kunankama hanaq pacha qhapaq suyuqa kallpawan yaykunapaqmi sasachakuchkan, kallpasapa runakunataqmi chayta atiywan hap’inku. Llapa profetakunapas, kamachikuywan kuska, Juankama willakurqanku. Chayta chaskiyta munankichik chayqa, paymi Elias, hamunanpaq kaq. Uyarispa uyariy atiyuqqa, uyariychun”. Mateo 11:7–15.
We will continue this study in the next article.
Kay yachakuyta qatiqnin artículope qatiqkusunchik.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
Kunan p’unchawkunapi, Elíaspa, Juan Bautistapaq espiritunwan atiywanpas, Diospa churakusqan kachaqkunaqa, juicioman churasqa pachamama runakunapa yuyayninta waqyaykuchkanku, yaqallaña pasananpaq kashaq llakiywan hunt’asqa ruraykunaman, graciapa tukukuq horaskunaman, hinallataq Cristo Jesúspa rikurimuyninman Reykunapa Reynin hina, señorkunapa Señornin hina. Mana unaymanta, sapa runam juzgasqa kanqa aychapi rurasqankunamanta. Diospa juicionninpa horanqa hamunñam, kay pachapi Iglesianpi kaqnin kunapam hawkapi churakun llakiywan hunt’asqa kamachikuy: wiñay chinkaypa patapi hina sayachkaqkunaman willakuyta qunankupaq. Hatun pachamamapi sapa runaman, uyariyta munasqanmanqa, sut’ita rikuchisqa kananmi hatun ch’aqwaypi maqanakusqapa prinsipionkuna, runakunaq tukuy paqarisqan kawsayninkunapa destino sark’akusqan prinsipionkuna.
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Kay qhipa p’unchaykunaq tukukuynin horasninpi, runakunaq churakuynin pacha tukuy runa almapa kawsaynin wiñaypaq utqayllam hap’ipakunan kashaqtin, hanaq pacha kay pachawan Apu Señorqa Suyusninmanta suyaykunmi Iglesianta mana hayk’aqpas ñawpaq hina ruwayman rikch’arinanpaq. Cristo pi yachayniyoq ancha chanin cheqaq kay yachaywan kacharisqa karqankuña, Señor Jesuspa akllasqan hina qhawasqanku, kay pachapi tukuy runakunamanta aswan munasqa; payqa paykunaq patapi yupaychanakunata rikhuchinankupaqmi suyan, paymi tutamanta musphay k’anchayman qayasqanku. Chay bindicionkuna ancha llamp’u sonqowan qosqa kaqkunaqa wakinkunamanpas apachikunanmi. Salvacionpa sumaq willakuyninqa tukuy nacionman, ayllu masikunaman, simikunaman, llaqtakunamanpas chayananmi.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
Ñawpa profetakunapa rikuyñinkunapi, kay hatun yupaychayniyuq Señorqa rikuchisqa karqa paypa iglesianman huk sapaq k’anchayta qospan tutayay p’unchaykunapi, mana iñiywan kashaq p’unchaykuna paypa iskay kutin hamuyninpa ñawpaqenpi. Chaymi, Chiqap Kusay Inti hina, paypa iglesianman lluqsiytaqqa karqa, “raphrankunapi hampiywan.” Malaquías 4:2. Hinallataq sapa cheqaq disipulomantapas mast’arikunan karqa huk kallpachaq llank’ay, kawsaypaq, sonqochaypaq, yanapanapaq, cheqaq hampinapaqpas.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Cristopa hamuyninqa kay pachapa historiampi aswan tutayasqa p’unchaykunapi kanqa. Noépa p’unchayninkuna, Lotpa p’unchayninkunapas, runapa Churinpa hamuyninman ñawpaqta kay pachapa kasqanta rikuchinku. Qelqasqa Simiqa, kay p’unchayman qhawarispa, willakun Satanás llank’ananta llapa atiyniyoqwan hinaspa ‘mana allin kaypa llapa engañanakunawan.’ 2 Tesalonicenses 2:9, 10. Paypa llank’asqanqa sut’ita rikukun utqaylla yapakuspa hamuq tutayaypi, achka pantaykunapi, herejíakunapi, hinaspa pantachikuykunapi kay qhepa p’unchaykunapi. Manan Satanáslla kay pachata prisionerota hina pusachkanchu, aswanpas paypa engañonkunan Tata Jesucristoyku nisqa iglesiakunatapas pukllaypa masa hina junt’achkan. Hatun apostasiyan chawpi tuta hina sinchi tutayayman wiñanqa. Diospa llaqtanpaqmi kayqa kanqa pruebapa tuta, waqaypa tuta, cheqaq kayrayku qatiykachakuypa tuta. Ichaqa chay tutayasqa tutamantan Diospa k’anchaynin lliphinqa.” Profetas y Reyes, 716, 717.