The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.
Elíaspa kimsa kutin churakuyninqa qhepa p’unchaykunapi Elías nisqapa hawapi kaq imaymanakunatan rikuchin. Elíasqa huk runallatan rikuchin, ichaqa runakunaq huk kuyuyñintapas. Chay Elías willakuqwan huñunakuspa puriq runakunaq kuyuyñinqa Laodicea nisqawan rikuchisqa kasqankumanta, hinallataq chaypi kawsayniyoq kasqankumantapas, orqosqa kan.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Hinaspan Elíasqa lliw runakunaman asuykuspa, nirqan: ¿Hayk’aqkamataq iskay yuyaykunapurapi sayarinkichik? Sichus Señorqa Dios kan, payta qatipaychik; ichaqa sichus Baalqa kan, hinaspa payta qatipaychik. Runakunaqa mana huk simillawanpas kutichirqankuchu. Chaymantataq Elíasqa runakunata nirqan: Ñoqa, ari ñoqa sapallanmi Señorpa profetan hina qheparani; Baalpa profetankunataq tawa pachak pichqa chunka qhari runakuna kanku. 1 Reyes 18:21, 22.
Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.
Ñawpaq angelpa kuyuriyninpi icha kinsa kaq angelpa kuyuriyninpi, chay pachapi kachaqwan hukllawasqakunaqa Sardis iglesiapa rikch’ayninpi nisqa historianta icha Laodicea iglesiapa historianta saqespa hurqusqam karqanku. Iskay iglesiayuqmanta mayqenchus Elíaspa tapuyninwan rikuchisqa kachkan, llaqta maykamaraq iskay yuyaykunapura sayasqankumanta. Chay iskay yuyaykuna, Habacucpa “rimanakuy” nisqanwanmi rikuchisqa kachkan. Habacuc qelqapa iskay kaq kapituluypi kaq “rimanakuyqa”, allin icha mana allin metodologíamanta rimanakuymi. Rimanakuypa tiempun chayamuptin kawsak llaqtakunaqa, Milleritakuna historiapi kaqkuna icha qhepa p’unchawkuna historiapi kaqkuna, muyu patapi urmanankumanta mana aswan yachasqachu kachkanku; urmananku chayqa, mayqin ladoyman uraykuytaqa manaraq yachasqachu kachkanku. Chayraykun huk simillatapas mana kutichinku.
The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.
Señorqa kamachirqan huk pruebata ñawpaq angelpa historianpi hinaspa kimsa kaq angelpa historianpipas, mayqen lado discutisqaqa cheqaqtapuni rikuchinapaq: sapaq ladoqa, apostata protestantismopa teológico metodología-ninwan representasqa; huk ladoqa, Millerpa regla-kuna profecía qhawariypa interpretacionninkunapaq, chaypi Future for America-pa chaskisqan regla-kunapas kasqankuta, ichaqa mayqencha qhepa tamyaq willakuypa cheqaq mensaje-nin kasqanta. Monte Carmelo-pa prueban, Estados Unidos llaqtapi utqaylla hamuq domingo kamachiywan qallarinanpaq kaq, munanmi Diospa sut’inchasqanta pichus Paypa rantin mensajero-nin kasqanta, imayna Elíaswan rurasqanta hina, hinaspa 1844 watayoq Millerita historianpipas. Elíaswan hina, hinaspa qhawaspa qhepaykusqanku, ichaqa mana huk sayayta hap’iyta munasqankuwan, chay metodologíaqa karqan, hinaspa kanqapuni, llapa runakuna ñawpaqpi willasqa predicción-kunapa hunt’asqankuwan takyachisqa.
“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 hinaspa Juanpa willakuy qelqasqankunaqa entiendesqa kananmi. Paykunaqa huknin hukninta sut’inchanku. Paykunaqa kay pachaman cheqaqkuna qunku, llapa runakuna entiendenankupaq. Kay willakuy qelqasqankunaqa kay pachapi testigo kananmi. Kay qhepa p’unchaykunapi hunt’asqa kasqankuwanmi kikinkuta sut’inchankuq.” Kress Collection, 105.
When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.
Ninapa uraymanta hamuspa Eliaspa haywarisqanta rupachirqa, Diosqa ch’inlla qhawasqankunamanmi Eliasqa Paypa rantinchasqan kasqanta sut’incharqa; ichaqa chay pachakamaqa Ahabpaq, Jezabelpaq, hinallataq llulla profetankunapaqpas qhipayña karqa. Kay hinallataqmi pasaraq Millerita runakunapa willakuyninpi 1844 watapa octubre killapa 22 ñiqin p’unchawmanta ñawpaqman, hinallataq yapamanta pasanqa utqay hamuq domingo kamachiy ñawpaqman, mayqinchus 1844 watapa octubre killapa 22 ñiqin p’unchawwan rikch’achisqa kashan. Llakiytaqmi, mayqinkuna chay ruwaykama suyaspa chayraq akllakuyta munankuqa, mana yuyarispaña tapukuypa pantasqa lado-ninpi akllasqaña kanqaku. Elias chasqui akllayqa ñawpaqtaqa kananmi Ahabwan, Jezabelwan, llulla profetankunawan tinkunankamanta. Ninawan Eliaspa haywarisqanta rupachispa chay sut’inchay hunt’asqa kaptin, Eliasqa llulla profetakunata wañuchirqa.
The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.
Llulla profetaqa Bibliapi willakuy qelqakunapi soqtan kaq qhapaq suyumi, hinaspataq kay soqtan kaq qhapaq suyup hina kamachikuyninta tukuchin mana unaypaq hamuq domingo kamachiypi, chaypin Elías llulla profetakunata wañuchirqan. Chaymanta qhepanpi paraj hunt’asqa urmaynin qallarikurqan. Milleritakunaq historiapi, kachaqpas willakuyninpas reqsisqa karqan contrastepi chaykunawan, pikunachus chay contexto ukhupi qallarikurqanku ruwanakuykuta hunt’achiyta apostata protestantismop hina (mayqinchus Elíaspa testimoniunpi llulla profetami), hinaspataq kimsa kallpakunamanta huknin hina, mayqinkunachus kay pachata Armagedónman pusanku. Diosmi kamachirqan 1844 watapi octubre 22 qhepaman, musuqmanta reqsisqa cheqaq profético kuyuyqa Paypa llamkayninta kay pachapi tukuyninman churananpaq; ichaqa chay kuyuyqa Laodiceaman tikrakurqan, hinaspataq mana unay qhepaman “kuyuy” kayta saqerqan, imaraykuchus huk leykunawan chaskisqa Iglesiaman tukurqan.
With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.
Kay ñawpaq Elíasmanta kay imakunata yuyayninchikpi hap’ispa, kunanqa iskay kaq Elíaspa profético kasqan qhawariyninkunata rimarisun, qhepa p’unchaykunapa kimsa kaq Elías pichus kasqanta reqsispa, takyachinapaq. Jesúsqa Juan Bautista-ta reqsichirqan, paymi Ñawpaq Testamentopa qhipa profecíanta hunt’aq kasqanta.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Qhawariychis, noqaqman qankunaman Elías profetata, Señorpa hatun manchay punchawnin hamunankama ñawpaqta: paymi taytakunapa sonqonta wawakunaman kutichinqa, wawakunapa sonqontataq taytankunaman, ama noqa hamuspa allpata ñakaywan maqaykunaypaq. Malaquías 4:5, 6.
Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.
Jesúsqa Juanta hamuq Elías kasqanta reqsichirqan chaypas, Juanqa manam hunt’asqatachu tarirqan hamunanpaq Elíasmanta willakuypi llapa ima nisqakunata; imaraykuchus kimsakaq, tukukuq Elíasqa hamun Señorpa hatun, manchay p’unchawninman ñawpaqta, chaymi Qanchis Qhipa Muchuykunapa tiempun, chaykunataq Cristoq Iskay Kutimuywan tukukun. Chaywanpas Juanqa iskay kaq Elías karqan, paypa testigonkuna ñawpaq kaq Elíaspa testigonkunawan kuskaqa reqsichin hinaspa sayarichin kimsakaq, tukukuq Elíasta.
Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.
Imaynanmi Elíasqa kunan pacha Babiloniaq kimsa rikch’aynin dragonta, bestiata, hinaspa llulla profetata uyarichirqan, chayhinallataq Juanpas huk romano kamachiqwan (Herodes), huk qhelli warmiwan (Herodías), hinaspa paypa ususinwan (Salomé) uyarichisqa karqan. Carmelo Orqoqa 1844 watapi octubre killapa 22 p’unchawta rikch’achirqan, chaymi kutin Estados Unidos llaqtapi domingo kamachikuyta rikch’achin. Domingo kamachikuy paqarisqan sasa p’unchawpi chay kimsa hukllachasqa t’aqaymi ruwayman apasqa kan.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Papapa kayninta kamachisqan kamachita Diospa kamachinman contrapi sayachispa hunt’achiq kamachiywanmi, suyunchik allin kaymanta llipinpi t’aqasqa kanqa. Protestantismom makinta chay hatun chinkay patamanta mast’arikuspa Roma atiyniyuqpa makinta hapiqtin, ukhu t’uqu patamanta haywarikuspa Espiritualismowan makikukuspa, kay kinsa hukllachasqa huñunakuypa kallpachaynin uraman suyunchik Protestante hinataq republicano gobiernom kashaq Constituciónninpa sapa principioyta ñiqichaspa, papapa llulla yachachikuyninkunata chinkachiq pantasqankunata mast’arinanpaq kamachiykuna rurasaqtin, chaypacham yachasun Supaypa musphay llamk’ayninpa pacha chayamushasqanta, tukukuypis qayllam kashasqanta.” Testimonies, volumen 5, 451.
In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.
Herodpa willakuypi tarisunchikmi payqa pagano Romapa rantin kasqanrayku, pagano Romapa “chunka kurakakunapa” rantinmi; chayraykutaq Revelación chunka qanchispi kaq chunka kurakakunatam unancharin, paykunaqa huk horallapaqmi reinonku qharicha warmiman qunku. Herodqa Ahabwanmi rikch’achisqa karqan. Iskayninkupas mana allin kaq casarakuypim karqanku. Ahabqa Israelmanta kaspanmi mana saqisqa karqan mana israelita warmiwan casarakuyninpaq; Herodtaq wawqenpa warmintam apakuspa casarakurqan. Tiromanta, Babiloniamantawan qharicha warmipa huchallikuynin kay pachapa kurakakunawanqa Ahabpa Herodpaq mana allin kaq Jezebelwan Herodiaswan tinkuyninkupi rikuchisqam.
The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.
Karmel Orqopi Acabwan chay tinkuyqa, Herodopaq p’unchaynin raymichasqa hina rikuchisqa karqa. Domingo kamachiypi Estados Unidos manam Bibliapa profecíanpi soqta kaq qhapaq suyuchu kanmanña, chunka reykunaqtaq qanchis kaq qhapaq suyu tukunku. Paykunaq qanchis kaq qhapaq suyu hina p’unchayninkupi, Herodes machasqa mikhuypi Saloméman, Herodiaspa ususinman, nisqa qhapaq suyunmanta kuskan kama qunanta ari nin. Chunka reykunapas uywamanmi qhapaq suyunkuta qusqaku, chaytataq ruwanku llulla profetawan (Estados Unidoswan) pantachisqa kaspanku, espiritualmente “machasqa” kaspanku rayku.
At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).
Karmel orqopiqa llulla profetakuna tukuy punchaw tusurqanku llullachiyta munaspa, hinaspataq Herodespa p’unchayninpi Herodiaspa ususin Salomé tusurqa machasqa qhapaq reyta llullachinapaq. Chay hinata ruwaspan Herodiaspa ususin Ahabpa atiyninta allinchakurqa Juan Bautista wañuchinapaq. Estados Unidos llaqtapi domingo kamachiypi, Estados Unidos tukuy kay pachata llullachinqa animalpa huk rikchayninta chaskinankupaq, mayqinchus huk qhapaq suyu kasqanmanta rurasqa, kuskan iglesiapa kamachiyninmanta hinaspa kuskan estadopa kamachiyninmanta. Estados Unidospa llullachiynin, mayqinchus kimsa hukllachasqa t’inkiyuq llulla profeta kan, ñawpaqchasqa karqa Jezabelpa profetakunapa tusuyninwan hinaspa Jezabelpa ususinpa (Salomé) tusuyninwan; Jezabelqa catolicismo kasqanrayku, apostata protestantismotaq paypa ususinkuna kanku (Salomé hina).
Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.
Qatiqayqa qallarinqa utqaylla hamuq domingo kamachiywanmi, wañuyta apamuq hina, iskay kaq Elíaspa uman qichusqa kasqanwan, canastaman churakusqa papadoman, Herodías nisqawan rikch’achisqa. Chay pachapin papadopa wañuchiq ch’akiynin hunt’asqata hampisqa kachkan, payqa manaña qonqasqañachu, qhipa paraqa tupuy mana tupuyniyuqmi ichakun, pachak tawa chunka tawa waranqa runakunapa unanchan oqarisqa kaptin. Chay pachapin kinsa kaq Ay! nisqapi Islam maqakun, achka yakukunapi tiyakuq hatun qachu warmipa wiñay wiñaymanta taripayninqa qallarin. Paypa taripayninqa iskaychasqanmi.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Hinaq pasmanta huk simita uyarirqani, kaynata nispa: Lloqsiychis paymanta, llaqtay, ama huchankunapi kuska kaychispaq, amataq ñak’ariyninkunamanta chaskiychispaqchu. Huchankunaqa hanaq pacha kama chayarunña, Diostaq mana allin rurayninkunata yuyarirqanña. Payqa imayna qankunata kutichisurqankichis, hinallatataq kutichiychis; rurayninkunaman hina iskay kutita iskaychaychis; may p’itunapi hunt’achirqan, chayllapita paypaq iskay kutita hunt’aychis. Apocalipsis 18:4–6.
Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.
Paypa taripay iskay kutiyuqmi, imaraykuchus manaraq taripasqa karqan wañuchiykunamanta rurasqanmanta Ch’usaq P’unchaykunapi watapi 538 manta 1798 kama. Pisqa kaq sellopi, papa kayqa wañuchisqan runakuna altar urapi simbólicamente rikuchisqa kanku, Roma qhachaq warmita Dios hayk’aqtaq taripanqa nispa tapukuspa; hinaspataq ninku sepulturankupipi samariychik, iskay kaq huñu mártir runakuna qankunahin wañuchisqa kanankupaq hunt’akusqankama. Paypa taripaynin hamuptin iskaychakuqmi, imaraykuchus iskay kutiña Diospa sutinpi qispichisqan runakunata wañuchinqa.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Hinaspan ña iskay chunka pichqayuq sellota kicharqan, altar urapi rikurqani Diospa siminrayku wañuchisqa runakunapa almanikunata, hinallataq hap’isqanku testimoniokunrayku. Hinaspan kallpawan hatun qapariyniyoqta waqyarqanku, nispa: Hayk’aqkama, Apu, santo, cheqaq, manaraqchu juzganki, nitaj yawarnikuqta kutichinki kay pachapi tiyaqkunaman? Hinaspan sapa hukninkuman yuraq p’achakuna qosqa karqan; hinaspan paykunaman nisqa karqan, aswan pisi tiempollaraq samarinankupaq, kamachimasinkupas, wawqinkupas, paykuna hina wañuchisqa kananpaq kaqkuna hunt’asqa kanankama. Apocalipsis 6:9–11.
Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.
Pani Whiteqa churaykan pichqa kaq sellopa wañusqa testigokunapa pasajenta domingo kamachiypi, chaypi Diospa huk ovejankuna Babiloniamanta waqyasqa lloqsichisqa kashan, chaymi Herodespa paqarin p’unchaynin raymi, maypichus chunka reykuna rimanakunku qanchis kaq reinonkuta qospa pusaj kaq reinoman, chay pusaj kaqqa qanchiskunamantam kashan.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Pichqa kaq qichasqa sello kicharisqa kaptinmi, Juan Reveladorqa rikuypi altarpa uranpi qawarqun Diospa Siminrayku, Jesucristoq testimoniunrayku wañuchisqa kaqkunapa huñusqanta. Chaymanta qhipamanmi hamun Apocalipsispa chunka pusaqniyuq kapitulonpi nisqa rikch’ariykuna, maypichus cheqaqta, chiqap kaqkuna Babiloniamanta waqyamusqakanku lluqsiyta. [Apocalipsis 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.
Babiloniamanta waqyachisqa kaqkunaqa iskay ñiqin wañuchisqa testigokunamanta ruwasqa kanku, paykunatan papakunaq kamachikuynin wañuchin, imaynan Herodiasqa iskay ñiqin Eliasman rurqan hinata. Panay Whitepas pichqa sellota churan tukukuq sellopa kichariyninpi.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
«“Pichqa kaq sellota kicharisqa kaptinmi, altarpin uraypi rikurqani Diospa siminrayku, hinaspa hap’isqanku testimoniunrayku wañuchisqa runakunapa alman-kunata. Hinaptinmi sinchi qapariyniyuqta rimarqanku, nispa: Hayk’aqkamataq, Apu, Chuya hinaspa Cheqaq, kay pachapi tiyakuqkunaman mana juzganki hinaspa yawarnikuqta mana kutichinki? Hinaspataq sapa hukninkuman yuraq p’achakuna qosqa karqan [Paykunaqa chuya hinaspa santo kasqankuta willasqa karqan]; hinaspataq paykunaman nisqa karqan, aswan pisillata samaykuchunku, mayk’aqchus paykunawan kuska serviqkuna, hinaspa wawqinkuna, imayna paykuna hinallataq wañuchisqa kananpaq kasqanku, hunt’akusqankukama” [Apocalipsis 6:9–11]. Kaypi Juanta qawachisqa karqan mana cheqaqpi kasqankunatachu, aswanqa hamuq pacha tiempo ukupi kaqkunata.»
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Apocalipsis 8:1–4 nisqa qillqasqa.” Manuscript Releases, volumen 20, 197.
The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.
Uka tiempos tutapi papakuna wañuchisqan runakunapa mañakusqankunaqa “yuyarisqa” kachkanku “qanchis ñiqin sellota” kichariypi; chaymi reqsichin “qanchis ñiqin sello”qa kicharisqa kasqanta pisi pisi hamuq domingo kamachiypi, chaypin Diosqa paypa huchankunata yuyarin.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Hukmantaqmi huk sutin hanaq pacha-manta, nispa: Lluqsiychis paymanta, ñuqaq llaqtay, ama huchankunapi hukllachasqa kanaykichispaq, amataq nanaykunaq castigonkunatapas chaskinaykichispaq. Paypa huchankunam hanaq pachakama chayasqa, Diosqa mana allin ruwasqankunatam yuyarirqa. Kutichiychis payman hinallataq imayna qankunaman kutichirqan chayhina; ruwasqankunaman hina iskay kutita iskaychaychis payman. Chay vasopi hunt’asqanpiqa, iskay kutita hunt’achiychis paypaq. Apocalipsis 18:4–6.
The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.
Ñawpaq Elíasqa qhawachinmi chay tinkuyta mayqinpas rikurin huk pachak tawa chunka tawa waranqa runakuna chawpipipas kimsa-ukllachasqa huñunakuypi, mayqinchus pusan llaqtakunata Armagedónman qhepa p’unchaykunapi. Iskay ñiqin Elíasqa (Juan Bautista), ñawpaq Elíaspa willakuyninta yapamantanmi, hatunyachinpas; iskayninkutaq kuska (siki pataman siki pataman hina), reqsichinku hinaspa sayarichinku kimsa ñiqin, qhipa, tukukuq Elíaspa proféticota kachaq unanchayninkunata. Kimsa ñiqin Elíasqa rikuchisqa kachkan huk qallariq Elíaswan (Miller), hinaspa huk tukukuq Elíaswan; imaraykuchus ñawpaq angelpa kuyukuyninqa yapamantasqa kachkan kimsa ñiqin angelpa kuyukuyninpi.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows.” The 1888 Materials, 803, 804.
“Diosqa Apocalipsis 14 qillqapi mensajekunaman profecíapa siqinpi lugarnta qorqan, hinaspan rurayninkuqa manam kay allpap historiannpa tukukuyninkama chinkananpaqchu. Ñawpaq kaq hinaspa iskay kaq angelpa mensajenkunaqa kay pachaqqaraq cheqaq kaymi, hinaspan kay qhepanta hamuqwan kuska purinan.” The 1888 Materials, 803, 804.
The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.
Kinsa Elíasqa apan Alphawan Omegawan sanancharisqanta, imaraykuchus qallariywan tukukuywan Elías kasqanta rikuchin. Ñawpaq Elíaspas, qhipa Elíaspas, huk kuyuriyniyoqtan rikuchinku, yaqa ñawpaq icha kinsa kaq angelpa, Apocalipsis chunka tawayuqpi nisqaman hina.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Juan Bautistaq llamk’anan, hinallataq qhipa p’unchaykunapi Elíaspa espiritunwan kallpanwan lluqsispa runakunata mana kuyukuyninkumanta rikch’achiqkunapa llamk’ananpas, achka imakunapiqa hukllam kashan. Paypa llamk’ananqa kay pacha tiempopi rurasqa kanan llamk’anapa rikch’ayninmi. Cristoqa iskay kuti hamunan kay pachata chiqap kayninpi taripananpaq. Diospa chaskikuna, pacha runaman qhipa willakuy waqaychayta apaqkunaqa, Cristopa iskay hamuyninpaq ñanta wakichinankupaqmi, imaynan Juanqa ñanta wakichirqan ñawpaq hamuyninpaq hina. Kay wakichiy llamk’anapiqa, ‘sapa wayq’u hoqariyasqa kanqa, sapa urqupas uraykachasqa kanqa; q’iwisqa ñankunapas chiqaychasqa kanqa, ch’aki chiqnikunapas pampachasqa kanqa,’ imaraykuchus historiata yapamanta kutichisqa kananmi, hinaspataq huk kutiwanmi ‘Señorpa k’anchaynin rikuchisqa kanqa, llapa aychayuqpas kuskalla rikunqa; imaraykuchus Señorpa simin rimarisqan.’ Southern Watchman, March 21, 1905.”
The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.
Eliaspa kimsa kutin churakuyninmi rikuchin Eliaswan Eliaswan tinkisqa kuyuywan, hinallataq p’unchaw kay pacha Babilonia Modernapa kimsa kuti huñukuyninwan tupachikuyta. Chayqa sinchi t’inkisqañam kachkan mensajeropa kimsa kutin churakuyninwan, mayqan runaqa Ñanta waqichin Paktopa Mensajeropaq; ichaqa chay siq’iqa rikuchin kuyuywan mensajerowan ukhupi puriq kallpachakuyninkunata. Iskay kimsa kutin churakuypipas, mensajeropaqwan kuyuypaq kimsan kaq, qhipa hunt’akuyninqa rikuchisqa kachkan Alpha y Omega nisqawan, qallariy hunt’akuyninta hinallataq tukuy hunt’akuyninta rikuchispa.
The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.
Kinsa kaq qhipa Eliasqa kimsañiqin angelpa kuyukuyninta rikuchin, chayqa pachak tawa chunka tawa waranqa runakunapa kuyukuyninmi, paykunaq hatarichisqa kaspa huk unanchay hina waqyasqanku hatun achka runakunata Babiloniamanta lluqsichinankupaq, Apocalipsis chunka hukniyuqpi hatun allpa kuyuy p’unchaynin chayamuptin. Chay horas manaraq chayamuptin, chaskiqpas kuyukuyninpas reqsisqa kanqaku tinkuchisqa kaspa llullaq kuyukuyman, mayqinchus llullaq qhipa para willakuyta qhawachin thak kaymanta, allin kawsaymanta.
The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.
Cheqaq willakuy chiqaq willakuywan, chaymanta chiqaq kachaq llulla kachaqwanpas t’aqanakuyqa willakuypa hunt’akuyninwan riqsisqa kananmi. Kay qillqakuna qallarisqa karqan 2023 watapi julio killapa tukukuyninpi, hinaspataq octubre 7 p’unchaypi wañuchinakuy manaraq kaptinpas, chay qillqakuna reqsichirqanmi chiqaq qhipa tamya willakuyqa kimsa kaq Ay! nisqa Islam-ta reqsichisqanta, hinaspa chay willakuy 2001 watapi septiembre 11 p’unchaypi qallarisqanta. Chay qillqakuna reqsichirqanmi nacionkunapa phiñakuynin, chay pachapi qallarisqa kasqanta yachachisqa nisqaman hina, wachakuy nanaypi warmi hina kasqanta; chayraykutaq nacionkunapa phiñakuyninpas, allpa pachaman apamushqa sasachakuykunapas, pruebanapa wichq’aykama astawan astawan hatunyaspalla purinqa.
We will continue the study in our next article.
Qatiq qelqaypi yachayta qatiqasun.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“¡Maykuna Diospa llaqtan runakuna yuyayniyuq kankuman waranqa llaqtakunapa qayllamuy kaq chinkaymanta, kunanqa yupaychasqa kachkan idolokunaman casi entregasqa hina! Ichaqa achkha runakuna, paykunaqa cheqaqta willakunanku karqanman, wawqe-panankunata tumpanku hinaspa huchachanku. Diospa tikraq atiynin yuyaykunaman hamuptinqa, sut’i hukniraq tikray kanqa. Runakunaqa manañam munanqachu wakinta qhawapaylla hinaspa urmachiyta. Manam sayanqachu chay chiqpi, mayqenpi k’anchayta hark’anku kay pachaman llipinman lliphipinanpaq. Paykunapa qhawapayasqanku, paykunapa tumpasqankuqa tukukunqan. Awqapa atiyninkuna maqanakuypaq huñunakuchkanku. Sinchi ch’aqwaykuna ñawpaqninchikpi kachkan. Tantanakuychik, wawqeykuna panaykuna, tantanakuychik. Cristowan watanakuychik. ‘Ama niychikchu: Huk huñunakuymi,... amataq manchakuychikchu paykunapa manchakuyninta, amataq mancharikuychikchu. Aswanqa Santoyachiychik kikin Señor de los ejércitos-ta; paylla kachun manchakuyniykichik, paylla kachun mancharinaykichik. Hinaspa payqa kanqa huk santuariorayku; ichaqa iskaynin Israelpa wasinkunapaqqa huk urmanakuy rumi, huk mitk’achik qaqa; Jerusalénpi tiyakuqkunapaqtaq huk toqlla, huk tuqlla. Hinaspa achkhakuna paykunamantaqa mitk’anqaku, urmanqaku, pakisqa kanqaku, tuqllaman urmanqaku, hinaspa hap’isqa kanqaku.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Kay pachaqqa huk teatro hinam. Chaypi pukllaqkuna, chaypi tiyaq runakuna, qhipa hatun drama ukhupi sapaqnin ruwanakuta ruwanankupaq wakichisqakum. Diosqa manam rikurisqachu. Hatun runa masaswanqa manam hukllachasqa kasqanchu kanchu, aswanpas runakuna kikinkuq munayninkuta hunt’achinankupaq huñunakuspalla. Diosqa qhawachkan. Paypa munayninkuna, payman sayk’usqa runakunamanta, hunt’asqa kanqam. Kay pachaqa manam runakunapa makinman qusqachu, ichaqa Diosqa saqichkanmi pantaywan mana allin kaypa imakunata huk pisi p’unchawkama kamachinankupaq. Uqhunmanta hamuq atiyniyuqmi llank’achkan qhipa hatun escenakunata chay drama ukhupi rikhurichinampaq,—Satanás Cristo hina hamuspa, llullachiy atiy llapa mana chiqap kaywan llank’aspa chay pakasqa sociedadespi huñunakuspa watanakuchkakuna ukhupi. Confederación munayman qukuqkunaqa awqapa yuyayninkunatan rurachkanku. Imamanta qallarinqa, chaymantan rurasqanpa ruraynin hamunqa.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Juch’a huchallikuyqa casi tukuyninmanña chaykusqa. Chaqruykunaqa kay pachata hunt’achkan, hatun manchariypas utqayllaña runakunaman hamunanpaq kachkan. Tukukuyninqa ancha qayllaña kachkan. Ñuqanchik, cheqaq kayta riqsiqkuna, wakichisqa kananchikmi imapaqchá kay pachaman utqaylla urmaykamuq, llapanman mana suyachisqa hatun musphay hina chayamunanpaq.” Review and Herald, September 10, 1903.