Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Moiseswan Eliaswanmi willakuy simikunapa ñawpaq rimayninpi rikch’ayninkuna kanku; sapaq rikch’aynin hina contexto nisqaman hina entiendenapaq atikun, utaq iskaynin profetakunata ukhuypi hap’iq huk rikch’ay hinapas entiendenapaq atikun. Iskaypa testimunyuyninmanta imapas takyasqa kananpaqmi, hinaspa Apocalipsis chunka hukniyuqpi Moiseswan Eliaswanmi Antiguo hinaspa Nuevo Testamento-kunapa iskay testigokunata rikuchinku. Transfiguración Orqopi, Cristopa Iskay Kutimuynta rikuchispa, iskaychasqa rikch’ayqa domingo kamachikuy sasachakuy pachapi pachak tawa chunka tawa waranqa (Elias) hinaspa wañuchisqa testigokunata (Moises) iskaynintam rikuchin. Huñusqa huk rikch’ay hina, Horeb mach’aypi, paykunaqa pacha tukuypi Diospa llaqtanta rikuchinku; paykunaqa willakuyta “uyarinku,” “ñawinchanku,” hinaspa “waqaychanku”; chay willakuyqa Diospa karakter nirqanpa Revelaciónninmi, chaymanta Laodicea runata Filadelfia runaman tukuchiy atiyta apamun. Mana unaymantaña, (ancha qayllamantaña) chayamunqa huk p’unchay maypacha manaña atikunqachu mana yuyayniyuq Laodicea Adventistakuna “aceite” nisqa munasqata jap’iyta, allinta kutichinankupaq waqyakuyman: “Qhawariy, Qosan hamushan.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Hinaspan Moisés nirqa Señor Diosman: Qhawariy, qan niwanki: “Kay llaqtata pusay wichayman”, ichaqa manam yachachiwarqankichu pitas ñoqawan kachanki chayta. Chaywanpas nirqanki: “Sutiykimanta reqsiyki, ñawiykipipas allin sonqoykita tarirqanki” nispa. Kunanqa, ama hina kaspa, siki ñawiykipi allin sonqoykita tarirqanichu chayqa, ñanniykita rikuchiy ari, reqsinaypaq, hinaspa ñawiykipi allin sonqoykita tarinaypaq; yuyariytaq kay naciónqa qampa llaqtaykim kasqanta, nispa. Hinaspan pay nirqa: Ñoqa kikiy presencia-ywanmi qanwan risaq, samaytataq qosqayki. Hinaspan pay nirqa: Sichus manam presenciayki ñoqawan rinchu, ama kaymanta pusawaykuchu. Imaraykutaq kaypi riqsisqa kanqa ñoqaqa, llaqtaykipiwan, ñawiykipi allin sonqoykita tarisqayku? ¿Manachu qan ñoqaykuwan riyki chaypi? Chayhinapin sapaqchasqa kasaqku, ñoqaqa llaqtaykiwan kuska, kay pachapa hawanpi kaq llapa llaqtakunamanta. Hinaspan Señor Dios Moisésman nirqa: Kay nirqaykitapas ruwasaqmi; imaraykuchus ñawiyypi allin sonqoyta tarirqanki, sutiykimantataq reqsiyki. Hinaspan pay nirqa: Siki, hatun k’anchayniykita rikuchiway. Hinaspan pay nirqa: Llapa allinnaynita ñawpaqniykimanta pasachisaq, Señor Diospa sutintaq ñawpaqniykipi willasaq; khuyapayasaqmay pimanta khuyapayasaq chayta, llakipayataq ruwasaqmay pimanta llakipayasaq chayta. Hinaspan nirqa: Manam uyaytaqa qhawayta atinkichu; manam pipas qhawawaspa kawsanqachu. Hinaspan Señor Dios nirqa: Qhawariy, ñoqapa laduyapi huk lugar kan; qhasapi sayankitaq. Hinaspan kanqa, hatun k’anchayniy pasashaqtin, qhasapa chinkayninman churasaqki, makiywanmi pakasaqki pasashaqkama. Chaymantataq makiyta oqharisaq, qhepanta rikunkitaq; ichaqa uyayqa manam rikukunqachu. Hinaspan Señor Dios Moisésman nirqa: Ñawpaq tablaskunahin iskay rumi tablasta llaqllay; ñoqataq kay tablaskunapi qillqasaq ñawpaq tablaskunapi kaq simikunata, qan p’akirqayki chaykunata. Paqariyninpaq wakichisqa kay, paqariyllataq wichariy Sinaí orqoman, chay orqopa puntanpi ñoqaman rikurichikuy. Ama pipas qanwan kuska wichariychu, nitaj pipas llapa orqopi rikurikuchun; nitaj ovejakuna, vacakunapas chay orqopa ñawpaqninpi michichunchu. Hinaspan ñawpaqkunahin iskay rumi tablasta llaqllarqa; Moiséstaq tutamanta paqarinman hatarispan wicharirqa Sinaí orqoman, Señor Dios kamachisqanman hina, hinaspa iskay rumi tablasta makinpi apaspa. Hinaspan Señor Dios puyupi uraykamurqa, chaypitaq paywan sayarqa, Señor Diospa sutintataq willarqa. Hinaspan Señor Dios ñawpaqninmanta pasarqa, hinaspa willarqa: Señor Dios, Señor Dios, khuyakuq, allin sonqoyuq, unay suyaq, allin kaypi cheqaq kaypipas ancha qhapaq, waranqa runakunapaq khuyapayta waqaychaq, mana allin ruwasqata, hatallikuyta, huchatapas pampachaq, ichaqa huchayuqtaqa mana hayk’aqpas mana huchayuqman tukuchiqchu; taytakunapa mana allin ruwasqanta watukuq wawakunapi, wawakunapa wawakunapipas, kinsa kaq, tawa kaq miraykama. Hinaspan Moisés utqaylla pampakama umanta k’umuykuspa yupaycharqa. Hinaspan nirqa: Señor, kunanqa ñawiykipi allin sonqoykita tarirqanichu chayqa, ama hina kaspa, Señorniy, ukhunniykupi purichun; imaraykuchus kayqa suni kunka llaqtam; mana allin ruwasqaykuta, huchaykutapas pampachawayku, herenciaykiman hina chaskiykuwayku, nispa. Hinaspan pay nirqa: Qhawariy, huk pactota rurani; llapa llaqtaykipa ñawpaqninpi admiraypaq ruwanakunata ruwasaq, mana hayk’aqpas llapa kay pachapi, nitaj mayqin naciónpipas ruwasqa kasqankunata; qan kasqayki ukhupi llapa runakuna Señor Diospa ruwasqanta rikunqaku; imaraykuchus qanwan ruwasaq chayqa manchaypaqmi. Éxodo 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Moisés representan Diospa llaqtanta kay pachapa tukukuyninpi. Paykunaqa chay “qhipa p’unchaykunapi” tapukuy taripayninpi Diosta mañakunku paypa “ñanninta” rikuchinanta, “riqsiyta” atinankupaq Diosta; chayman kutichispaqa Diosmanta chaskinku huk kutichiyta, maypichus tiyan nisqan promisuta paypa “kaynenqa qankunawan rinqa”, hinaspa Dios chay runakunaman “samayta” qonqa.
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 ninmi Señor: Ñankunapi sayarikuychik, qhawarikuychik, ñawpa ñankunamanta tapukuychik, maypichus allin ñan kachkan chayta; chaypi puriychik, hinaspa almankichikpaq samayta tarinkichik. Ichaqa paykuna nirqanku: Manam chaypi purisunchikchu. Hinallataq qankunapaq qhawariqkunata churani, nispay: Cornetapa qaparikuyninta uyariychik. Ichaqa paykuna nirqanku: Manam uyarisunchikchu. Jeremías 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Jeremíasqa rikuchin huk clase runakunata mana “qhawariyta” ni “uyariyta” munasqankuta; chayrayku mana chaskinkuchu “allin ñanta” maskaqkunaman hinaspa “chaypi puriqkunaman” prometisqa “samayta.” Chay samayqa Isaíaspa nisqanman hina “kawsariy” nisqapuni kashan.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
¿Pitamanmi yachachinqa yachayta? ¿pitataq yachachinqa yachachiyta unanchanankupaq? Ñuñumanta qichusqa runakunata, ñuñunkunamanta karunchasqa runakunata. Ichaqa kamachiyqa kamachiy hawapi kanqa, kamachiy hawapi kamachiy; siq’iqa siq’i hawapi kanqa, siq’i hawapi siq’i; kaypi asllata, chaypitaq asllata: arí, qhapaq simikunawan hinaspa huk simipi kay llaqtaman rimarinqa. Paykunamanmi nirqan: Kaymi samay, chaywan sayk’usqakunata samachinkichik; kaymi musuqchasqa kawsay; ichaqa mana uyariyta munarqankuchu. Chayraykun Señorpa simin paykunapaq karqan kamachiy hawapi kamachiy, kamachiy hawapi kamachiy; siq’i hawapi siq’i, siq’i hawapi siq’i; kaypi asllata, chaypitaq asllata; chayhina risaqkutaq qhipaman urmaykuspa pakisqa kananpaq, toqllapi urmasqa kananpaq, hinaspa hap’isqa kananpaq. Isaías 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Samay” hinallataq “kallpachakuy” hinallataq qhipa para kachkan, tukukuy qhipa willakuy waqyay willakuy willakusqankama hich’asqa.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Rikuchirqaku karqani kimsa kaq angelpa willakuynin tukukuq tiempoman. Diospa atiyninmi llaqtanman samarusqa karqan; paykunaqa llamkayninkuta hunt’arqanku hinaspa ñawpaqninpi kaq sasachakuy p’unchawpaq wakichisqaña karqanku. Qhipa para chaskirqanku, ichaqa Señorpa qayllanmanta saminchakuytapas, hinaspa kawsak testimonioqa musuqmanta kawsarichisqa karqan. Qhipa hatun willakuyqa maypipas waqyasqa karqan, chaymi kay pachapi tiyaqkunata, willakuyta mana chaskiqkunata, kuyuchirqan hinaspa phiñachirqan.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
“Samay” nisqapa, icha “kawsariy” nisqapa, chay “qhipa para” kasqanpa suyayninmi, Moisesman mach’aypi qosqa suyaytapas hap’in: Diospa “ñawpaq kaynin” llaqtanwan kuska rinqa.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
“Llamk’ayqa Pentecostés p’unchaypi kaqman rikch’akuqmi kanqa. Imaynachus ‘ñawpaq para’ qosqa karqa, Santo Espíritu nisqapa achka hina uraykachisqanwan evangelio qallariyninpi, chanin muhu wiñariypaq, chayhinallataq ‘qhipa para’ qosqa kanqa tukukuyninpi, allin tarpuy poqoyman chayananpaq. ‘Chayraqmi yachasunman, Señor-ta reqsinanchikpaq qatipakuspa; lloqsimuyninqa paqarinay hina wakichisqam; paymi hamunqaraq noqanchikman param hina, qhipa para hina, ñawpaq para hina hallp’aman.’ (Oseas 6:3.) ‘Siónpa churinkuna, kusikuychik ari, hinaspa kusisqa kaychik Señor Diosniykichikpi; payqa qosurqankichikmi ñawpaq parata tupuyninman hina, hinaspa uraykachimusunkichikmi parata, ñawpaq paratawan qhipa paratawan.’ (Joel 2:23.) ‘Qhipa p’unchaykunapi, nispa Dios, Espírituyniymanta taqaykusqaqmi llapa runamasiman.’ ‘Hinaspa kanqa, pipas Señorpa sutinta waqyakuqqa qespichisqa kanqa.’ (Hechos 2:17, 21.) Evangelio hatun llamk’ayninqa manam tukukunqachu Diospa atipaynin rikurimuynin pisiyasqawan, imaynachus qallariyninta señalasqa karqa chaymanta. Ñawpaq para urmayninpi hunt’akusqa profeciakuna, evangelio qallariyninpi, hukmantaqmi hunt’akunqaku qhipa para urmayninpi tukukuyninpi. Kaypin kachkan ‘samaykuy pacha’kuna, apostol Pedro suyasqan, maypachachus nirqa: ‘Arrepentikuychik ari, hinaspa tikrakuychik, huchaykichik pichasqa kananpaq [tapuy juicio nisqapi], Señorpa qayllanmanta samaykuy pachakuna hamunankama; hinaspa payqa Jesusta kachamunqa.’ (Hechos 3:19–20.)”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Diospa sirviqninkuna, uyan k’anchariq, ch’uya sapaqchasqa kawsaywan lliphipispa, huk llaqtamanta huk llaqtaman usqhaylla rinqaku Hanaq Pachamanta willakuyta willanankupaq. Waranqa simikunaq nisqawan, tukuy kay pachapi, uyariy churasqa willakuy qusqasqa kanqa. Milagrukuna ruwasqa kanqa, onqosqakuna hampisqa kanqaku, señalkunapas, musphay ruwaykunapas iñiqkunata qatiq hamunqaku. Satanaspas llulla musphaykunawanmi llamk’an, runakunaq ñawpaqenkupi hanaq pachamanta ninata uraykachimuspapas. (Apocalipsis 13:13.) Chayhinapin kay pachapi tiyaqkuna sayayninkuta akllanankupaq apasqa kanqaku.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Qhipa p’unchaykunapi Santo Espíritupa jich’aykusqanqa, evangelio willakuy qallariyninpi Santo Espíritupa jich’aykusqanwan rikch’achisqa kashan. “Señorpa simin paykunaman”, espiritu iglesiakunaman nisqanta mana uyariyta munasqankuman, huk profético historiapa siq’inta huk profético historiapa siqinman yapaykuspa pacha tukuyninta rikuchinapaq kaq profético kamachikuymi karqan. Chayqa mana aswan pisillachu kay principio: imapas tukukuyninqa qallariyninwanmi rikuchisqa kan. Kay profético kamachikuyqa mana yachaq Laodicea sutiyuq qanchis p’unchay Adventista runakunamanta qhespisqa mana chaskisqa kashan. Chaskisqa kaptinqa, Diosqa “yachayta yachachiyta” atinqa, chaymi Daniel riqsichin pacha tukuypi mirayta, hinaspa chay kikin yachaymanta Hoseas nin Diospa llaqtanqa chaskiyta mana munasqanrayku chinkachisqa kasqankuta. Isaíaspi Jeremíaspipas chay ayllu mana uyariyta mana rikuyta munasqanqa “samaykachiyta” qhespichin, chaymi “samay” kasqa Diospa “qhipa p’unchay” llaqtanman qusqan, p’unchaykuna tukuyninpi kaq sasachakuyninta allinmanta, mana ima llakiywan, purinankupaq.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
Diosqa Moisesman willarisqan “Señorpa sutin” (carácter) kaymi karqa: “Señor Diosqa” “khuyapayakuq, allin sonqoyuq, unayta suyaq, allin kaypiwan cheqaq kaypiwan ancha achka” nisqa. Paypa carácterninqa khuyapayakuywan cheqaq kaywanmi. Cheqaq kayqa, paypa carácternta rikuchiq, sapa kuti paypa khuyapayakuyninwan kuska kasqa; mana pipas paypa cheqaq kayninta unanchankachu, manaraq Dios paykunaman khuyapayakuyninta ruraptinqa, llapanchikmi huchallikurqanchik hinaspa Diospa gloria(n)manta (carácter) pisiyarqunchik. Jesucristo Alpha y Omega kasqanmanta cheqaq kayqa reqsichisqa hinaspa waqaychasqa kachkan, Diospa mana allin rurayninkunamanta huchankunamantapas pampachakusqan runakunaq. Chay pampachakuyqa taripanakuy tapuy juicioq qhipa escenanpi pasakun. Pikunamancha pay khuyapayakuyninta rurashan, chayhina huchankunata pampachaspam paykunata herencianta hina hapin hinaspa paykunawan tratota ruwan.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Kay pachaq kaypa historianta qhipa p’unchaykunapiqa, Diospa rimanakuyqa kamachikuyninkunata waqaychaq llaqtanwan musuqmanta ruwasqa kananmi.” Review and Herald, February 26, 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Llapa profetakuna, Moisestapas yaykuspa, reqsichkanku tapukuy juicioq qhepa p’unchayninkunata, chaypim Dios musuqyachin pactonta paywan, pachak tawa chunka tawa waranqa sutichasqa runakunawan. Chay pacto takyasqa kaptinqa, Dios “hatun admirakuyniykunata ruwasaq, mana hayk’aqpas llapa kay pachapi, nitaq mayqin nacionpipas ruwasqa hina: qan kashanki chay runakunapas rikunqaku Señorpa ruwasqanta; manchay hatunmi chay ruwayqa qanwanta ruwasaq” nispa.
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Moisespa mach’aypi experienciaqan Horeb Orqopi, Sinaí Orqo nisqapas sutiyuq, churakusqa karqa Moisespa Diospa llaqtanwan sasachakuyninpa ukhupi. Chay sasachakuyninqa karqa Dios payman qusqan ruranata hunt’ananpaq. Moisésqa huk sasachakuypi karqa Diospa kay pachaman willakuyninmanta. Señor manaraq k’anchayninta Moisesman rikuchiptin, tarinanchik Moisesta Señorpa contranpi yuyaywan rimashaqta, nispan ichaqa Señor chay hukllachaqkunata chinkachinqa — chayraq Aarónpa quri becerron muyuriq tusuqkuna karqanku — chay hukllachaqkunapa chinkachiyninqa chinkachinqa chay willakuyta, mayqinchus reqsichisharqa Diospa atiyninta.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Hinaspanmi Señorqa Moisesman nirqan: Kay llaqtata rikurqani, hinaspan qhaway, kunkanta sinchita rumiyachisqa llaqtam kanku. Kunanqa saqey ari, paykunapaq phiñakuyniy nina hina hap’irinampaq, hinaspa paykunata tukuchinaypaq; qanmantaq hatun nacionta ruwasaq, nispa. Chaymi Moisesqa Diosnin Señor-ta mañakurqan, hinaspan nirqan: Señor, imaraykutaq phiñakuyniyki nina hina hap’irin qanpa llaqtaykipaq, Egipto hallp’amanta hatun atiywan, kallpayoq makiykiwan orqomusqaykita? Imaraykutaq Egiptomanta runakuna rimananku, nispanku: Mana allinpaqmi payqa orqomurqan, orqokunapi wañuchinampaq, kay pachapa uyantaqpi paykunata tukuchinampaq? Kutiriy sinchi phiñakuyniykimanta, hinaspa kay mana allinta ama ruraychu qanpa llaqtaykipa contra. Yuyariy Abrahamta, Isaacta, Israelta, qanpa sirviqnikikunata, paykunaman kikiyki sutiykiwan jurarqanki, hinaspan nirqanki: Mirayniykikunata hanaq pachapi qoyllurkunahina achkayayachisaq, hinaspa kay llapa hallp’ata, mayqintachus rimarqani, mirayniykikunaman qosqayki, paykunaqmi wiñaypaq chaskinqaku, nispa. Hinaspan Señorqa kutirqan mana allinta rurananmanta, mayqintachus llaqtanpaq rurayta yuyarqan. Éxodo 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Moisespa machayninpi pasakusqanmi chay willakuyta hap’ipakuchkan, mayqentachus Moisesqa kay pachaman rikuchinampaq churaska karqa. Señorpa Moisespa ñawpaqninmanta pasasqanpa, hinaspa Kikinpa kasqanta willakusqanpa testimoniunqa churakusqa kachkan Diospa hatarikuq (Laodicea sutiyuq) llaqtanmantapacha huk ukhupi willakuypa contexto ukunpi; hinaspa Elíaspa machayninpi pasakusqanpa contextoqa churakusqa karqa Jezabelwan maqanakusqan ukunpi, ichaqa Estados Unidos, Papado, Naciones Unidas nisqakunapa kimsa-kutipaq huñunakuyninpi. Hukninmi iglesiapaq ukhupi willakuyta rikuchin; huknintaq kay pachapaq hawapi willakuyta; ichaqa Moiseswan Elíaswan iskay testigokunaqa Horebpa kikin machayninpi kachkanku, hinaspataq iskayninku kay pachapa tukuyninpi chay machayllapita rikuchisqa kachkanku.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Chaymi Acabqa Jezabelman willaraykurqan llapa imatatachus Elías ruwasqanta, hinallataq imaynatas llapa profetakunata espadawan wañuchisqanta. Chaymantataq Jezabelqa huk kachaqta kachamurqan Elíasman, nispa: Kayna hina dioskuna rurawachun, astawanpas yapaspa, paqarin kay pachakama mana kawsayniykita hukninchikpa kawsaynin hina ruwasaqchu chayqa. Chayta rikuspanmi hatarirqan, kawsayninta qespichinankupaq ripurqan, hinaspan chayarqan Beersebaman, Judápa kaqninta, chaypitaq sirviente-ninta saqerqan. Payqa sapanmi huk p’unchaw puriyta chunllay pampaman yaykurqan, hinaspan chayaruspa tiyarqan retama sach’a uranpi; chaypin mañakurqan wañunanta, nispa: Aypanña; kunanqa, Señor, kawsayniyta qechuy; ñawpaq taytaykunamanta mana aswan allinchu kani, nispa. Chay retama sach’a uranpi siriykuspa puñusqanmanta, qhawariy, huk angelmi llamk’arqan, hinaspan nirqan: Hatariy, mikhuy, nispa. Paytaq qhawarirqan, hinaspan qhawariy, uman ladonpi k’ankapi wayk’usqa t’antata, huk unu puñutaq karqan. Chayta mikhurqan, upyarqan, hinaspan yapamanta siriykurqan. Señorpa angelnenmi iskay kutita yapamanta hamuspa llamk’arqan, hinaspan nirqan: Hatariy, mikhuy; puriyniykiqa anchata hatunmi qanpaq, nispa. Hinaspan hatarispa mikhurqan, upyarqan, chay mikhuyniyoq kallpawanmi tawa chunka p’unchawkunata, tawa chunka tutakunata purirqan Diospa orqon Horebcama. Chayman chayaruspan huk mach’ayman yaykurqan, chaypin samasqa kipakurqan; hinaspan qhawariy, Señorpa siminmi payman hamurqan, hinaspan nirqan: Imataq kaypi ruwashanki, Elías? nispa. Paytaq nirqan: Tukuy sonqoywanmi celoso karqani Señor, ejercitokunapa Diosninpaq; Israelpa churinkunaqa pactoykita saqerqanku, altarnikunata thuñirqanku, profetaykikunatataq espadawan wañuchirqanku; noqallaña puchukani, noqapa kawsayniytapas maskhashanku qechunankupaq, nispa. Hinaspan nirqan: Lloqsiy, hinaspa orqopi Señorpa ñawpaqenpi sayay, nispa. Hinaspan qhawariy, Señorqa pasasqanmi; hatun, kallpasapa wayrami orqokunata rach’irqan, qaqakunatapas pakirachirqan Señorpa ñawpaqenpi; ichaqa Señorqa manam wayrapichu karqan. Wayrapa qhepantaq pacha kuyuy; ichaqa Señorqa manam pacha kuyuy pipaschu karqan. Pacha kuyuy qhepantaq nina; ichaqa Señorqa manam ninapichu karqan. Ninapa qhepantaq huk ch’ulla, upalla, llamp’u simi. Chayta Elías uyarispantaq, llikllanwan uyanta p’isturqan, lloqsispa mach’ay punkupa yaykunanpi sayarqan. Hinaspan qhawariy, huk simi payman hamuspa nirqan: Imataq kaypi ruwashanki, Elías? nispa. Paytaq nirqan: Tukuy sonqoywanmi celoso karqani Señor, ejercitokunapa Diosninpaq; imaraykuchus Israelpa churinkunaqa pactoykita saqerqanku, altarnikunata thuñirqanku, profetaykikunatataq espadawan wañuchirqanku; noqallaña puchukani, noqapa kawsayniytapas maskhashanku qechunankupaq, nispa. Señortaq payman nirqan: Riy, kutimuy ñanniykipi Damasco chunllay pampakama; chayaspaykiqa Hazaelta jawiy Siria llaqtapa reynin kananpaq. Jehutapas, Nimsipa churinta, jawinqi Israelpa reynin kananpaq. Eliseotapas, Safatpa churinta, Abel-meholamanta kaqta, jawinqi qampa rantinpi profeta kananpaq. Hinaqtinmi kanqa, Hazaelpa espadanmanta qespimuqtaqa Jehú wañuchinqa; Jehopa espadanmantataq qespimuqtaqa Eliseo wañuchinqa. Chaywanpas Israelpi qanchis waranqa runakunatan noqapaq saqesqani, llapa qonqorikuna Baalman mana qonqorikusqankuta, llapa simikunapas payta mana much’asqankuta. 1 Reyes 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Elíaspa machaypi ima pasasqanqa profetapa ñak’ariyninta rikuchin, willakuyninmanta hinallataq chay willakuyninwan llamk’asqanpa imayna rikukuq rurayninmanta yuyasqanmanta. Moisesqa Diospa nisqan willakuyninta amacharqan, Elíasqa ichaqa willakuymantaña saqesqa karqan. Chayqa kikin willakuyllataqmi, hukninqa iglesiamanta ukhupi kasqanmanta, huknintaq iglesiamanta hawapi kasqanmanta kasqanrayku sapallawan hukchakusqa. Ichaqa profetismopi iskayninku kuskapi qawarichkanku Apocalipsis chunka pusaqniyuqpa iskay-rak’i willakuyninta. Ima allin cheqaqkuna machaywan tinkisqanmanta nisqayta aswan kallpawan reqsichiyta munaniqa kaymi: “qhipa p’unchaykunapi” mayqen kasupipas rikuchisqa llakikuyqa willakuymanta hinallataq chaypa rurayninmanta kachkan.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Moiseswan Elíaswan iskayninku rikuchinku pikunachus “uyarinku” hinaspa “rikunku” chay “kunkata”, mayqanmi “Señorpa simin” kan. Chay “simi”qa kikinpa qhuyapayakuq hinaspa cheqaq kaynin sut’intan rikuchin. Salmistaqa hinallataq mañakun Diospa qhuyapayakuyninta qhawachisqa kananpaq, mayqanmi kikinpa kaynin. Chay “qhuyapayakuyninta” rikuspa, Salmistaqa “uyariyta” prometin Espíritu imatachus iglesiasman nin chayta.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Takiyta takiqqa takiq, Corépa churinkunapa salmón. Señor, qanqa allin sonqowan suyuykirqanki hallp'aykita; Jacobpa prisionninkuta kutichimurqanki [tikrarqanki]. Llaqtaykipa mana allin rurayninta pampacharqanki, llapan huchankutapas pakarqanki. Selah. Llapan phiñasqaykita anchuchirqanki; sinchi rabiaykimantapas tikrakurqanki. Kutirichiyku, qespichiyniyku Dios, hinaspa ñoqaykuman phiñasqaykita sayachiy. ¿Wiñaypaqchu ñoqaykuwan phiñasqa kanki? ¿Rabiaykita llapa mirayninkunamanchu mast'arinki? ¿Manachu hukmanta kawsarichiwanki, llaqtayki qanmanta kusikunanpaq? Kuyakuyniykita qawachiyku, Señor, hinaspa qespichiyniykita qoyku. Uyarisaj ima nisqanta Dios Señor; payqa rimanqa thak kayta llaqtanman, santokunamanpas; ichaqa ama yapamanta kutichunchu mana yuyayniyuq kayman. Cheqaqtapuni qespichiyninqa manchakunku hina kaqkunapa qayllanpin kachkan, chayrayku hatunchayqa hallp'anchikpi tiyakunanpaq. Kuyakuywan cheqaq kaywan tinkunakunku; chanin kaywan thak kaywan much'anakunku. Cheqaq kayqa hallp'amanta wiñamunqa; chanin kaytaq hanaq pachamanta qhawamunqa. Arí, Señorqa allin kaqta qonqa; hallp'anchiktaq mirayninta rurunqa. Chanin kayqa paypa ñawpaqninman rinqa; hinaspa sarunan ñanman churawasun. Salmo 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Qhawariychisqa “khuyapayakuywan cheqaq kay” nisqakunaqa, (“cheqaq kay” nisqaqa hebreo simi ‘emet’ nisqanm, maymantam ñawpaqpi rimarqanchik) chiqap kaytawan thak kayta rurachiq, “much’anakusqanku.” Huñusqas kashanku. Salmistaqa takisninta churaykun qhipa p’unchaykunapi tapukuq taripay pachapi, maypachachus Diosqa Paypa “llaqtanpa huchanta pampacharqanña.” Mañakusqanqa Señorqa llaqtanta “kawsarichinman” nisqanmi.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Espíritu Santoq yanapayninwan huk kawsariy, huk allinchaypas pasanan tiyan. Kawsariywan allinchaywanqa iskay sapa imakunan. Kawsariyqa niykanmi espiritupi kawsaymanta musuqyachiyta, yuyaypa sonqopa atiyninkunata kallpachayta, espiritupi wañuymanta kawsarimuyta. Allinchayqa niykanmi wakmanta churayta, yuyaykunapiwan yachachikuykunapiwan, ruwanakunapiwan rurayninkunapiwan huk tikrayta. Allinchayqa mana allin rurunkunata chiqap kaymanta paqarichinqachu mana Espírituq kawsarichisqanwan tinkisqa kaptinqa. Kawsariywan allinchaywanqa sapa hukninchasqa llamkayninkuta ruranankupaq kachkasqan, chay llamkayta ruraspataq hukllachasqa kanan.” Selected Messages, book 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
Salmistapa “kawsarichiyta” mañakusqanqa wañusqa kasqanta yachaspa mañakuqpa mañakusqanmi sut’ichin. Salmistapa mañakusqan kawsarichiyqa ancha sasam Laodiceayuq runapa mañakunampaq, imaraykuchus Laodiceayuq runaqa mana yachanchu espiritupi wañusqa kasqanta; ichaqa mana chayhina kaptinqa, mana kawsarichisqa kayta necesitanchu. Chay kawsarichiyqa hunt’akapun “Dios Señor ima rimayta rimananpaq kasqanta uyarinanchikpaq” nisqawan acuerdaspa; hinaspa mana ima huk llamk’aypas ñawpaqman churakuyta atinchu chay kawsarichiyta allinta hap’inanchikmanta ñawpaqta, mayqinchus Santo Espíritu ukhunchikpi tiyaspa qowanchik.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Noqanchik ukhupi cheqaq Diosman sonqoyuq kawsaymanta musuq kawsariyqa llapa necesitayninchikkunamanta aswan hatun, aswan utqaylla munasqa kasqanmi. Kayta maskhayqa ñawpaq llamkayninchik kanan tiyan.” Selected Messages, libro 1, 121.
Speaking of the book of Revelation Sister White states the following.
Apocalipsis libromanta rimarispa, Hermana White kaynata nin.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Ñuqanchik llaqtayku hina kay libro ima ninchikta qhawarispa entiendeykuptin, ñuqanchik ukhupi hatun kawsariy musuqmanta rikuchisqa kanqa.” Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
“Reavivación” nisqaqa kawsayman kutichiyta niqmi. Pachak tawa chunka tawa waranqa ukhupi akllasqa kananpaqmi ñawpaqta reqsikunan wañusqa kasqankuta, hinaspa reavivación nisqapaq necesitakusqankuta. Pachak tawa chunka tawa waranqa wañusqa kasqankuqa, graciapa tiempo tukukunanmanta ñawpaqta kichasqa willakuypi ancha ancha importante kaqmi. Kay cheqaqmanta aswan achkata niyta atisunraq. Iman revivin paykunataqa “misericordia” nisqaqmi, Dios paykunaman mast’arisqan, paykunata “revive” nispa kawsarichispa, hinaspa kikinpa allin kayninta qospa. Iman revivin paykunataqa kay cheqaqmi: Jesusqa Alpha y Omega kasqan; kay yachaymi paykunapa ukhupi “thak kayta” paqarichin, llapa yuyayta atipan. Areqesqa nisqaqa kaymi: “cheqaq” nisqa “allpamanta wiñamunqa.” “Cheqaq” hina rikuchisqa willakuyqa, Alpha y Omega kaq, Estados Unidosmanta qallarin, imaraykuchus “allpamanta” wiñamun. Qallariypi willakuyqa Estados Unidosmantam hamurqan, tukukuypi willakuytaq chayllamantapuni wiñamun.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Diospa mach’aypi tiyay runakuna unancha kasqankumanta contexto kaptiyqa, huk profetakunatapas qhawarisun, paykunaqa unancha mach’aypi kasqaku. Jesusqa Juan Bautistata Elías nispa reqsichirqan, hinallataq Juanqa carcelpi kasharqan, Jesús hamuq Mesías kasqanta yachanampaq munaspa. Payqa Jesúspa cheqaq kayninta reqsinan karqan. Payqa yachananta munarqan, willakusqan mensaje, hinaspa Jesúspa sutinpi sapa kutin willakusqan mensaje, cheqaq mensaje kasqanta. Discipulonkunaqa Jesusman tapunankupaq kacharqan, hinaspa Jesusqa tapuyninkuta saqespalla, paykunaman hatun k’anchayninta rikuchirqan.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
Chhayna p’unchaw pasakapurqan, Juanpa discipulonkuna llapantan rikuspanku, uyarispankutaq. Qhipamanmi Jesús paykunaqa qayarirqan payman, hinaspan kamachirqan Juanta willamunankupaq imatapas rikuspanku. Yapaspataq nirqan: “Kusisqa kachun pipas, noqapi mana mitk’achikuyta tarispanqa.” Lucas 7:23, R. V. Dios kayninpa chiqap kasqanqa rikuchikurqan ñak’ariq runakunaq munasqankuman allin tupayninpi. Hatun k’anchaynintaq rikuchikurqan kikin uraykuyyninwan, qhapaq hina mana kasqanchikman uraykuspa.
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
Disípulokunaqa willakuyta apanakuqku, chayllaqa aypan. Juanqa yuyarirqa Mesíasmanta willasqa qillqatan: “Señor Diosmi hawkayawarqa mana hatun tukukuqkunaman allin willakuyta willanayaypaq; paymi cachamuwarqa llaquypa p’akisqa sonqoyuqkunata hampinayaypaq, watasqa runakunaman kacharikuymanta willanaypaq, hinaspa wichq’asqa kaypi kaqkunaman kichariykunata willanaypaq; Señorpa allin wata chayamunanta willanaypaq.” Isaías 61:1, 2. Cristopa ruwasqankunaqa manam pay Mesías kasqallantachu rikuchirqan, aswanpas mayna hinam qhapaqsuyun sayarichisqa kanan karqa, chaytapas sut’incharqan. Juantaqa kicharisqa karqa chay kikin cheqaq kayman, chaymi Elíasman ch’inneq purunpi hamusqa karqa, maypichus “huk hatun, kallpayoq wayra urqukunata rach’irqan, rumikunatapas ñut’urqan Señorpa ñawpaqenpi; ichaqa Señorqa manam wayrapichu karqa: wayramanta qhepantaq huk pachakuy; ichaqa Señorqa manam pachakuypichu karqa: pachakuymanta qhepantaq ninakuy; ichaqa Señorqa manam ninakuypichu karqa:” hinaspa ninakuymanta qhepantaq Diosqa profetaman rimarqan “huk llamp’u, uchuy simipi.” 1 Reyes 19:11, 12. Chay hina Jesúsqa ruwanan llamk’ananta manam armaspa t’akllayninwan, nitaq tiyanakunata, qhapaq suyukunatapas urmachispa ruwanan karqachu, aswanpas runakunapa sonqonkunaman khuyapayakuq, kikinta qukuq kawsaywan rimarispa. El Deseado de Todas las Gentes, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Diospa atiyninqa Paypa Siminwanmi apachikun. Chayqa “runakunapa sonqonkunaman”mi chayachisqa. Chaymi karqa “llamp’u, huch’uy kunkapa” yachachikuynin. Ichaqa Eliaspa willakuyninqa hawa lawpi kaq willakuymi, Diospa llaqtanpa hawanpi kaq kallpakunata reqsichiq. Cristoqa Eliasmanmi nirqan “qhipa p’unchaykunapi” Simiyninpi atiynin kasqanta; chaywanpas “armakunapa tinkuynin, tiyanakunapa hinaspa qhapaq suyukunapa urmaynin,” mana allin wayrawan, pachakuywan, ninawanpas rikuchisqa, kimsa hawa lawpi kaq kallpakunamanta rikuchiqmi kanku, chaykunawanmi Diospa llaqtan tinkunqa, Apocalipsis libropi rikuchisqa hina. Wañuchiq “wayraqa” Bibliapi profecíapi Islam nisqapa unanchaqninmi. “Pachakuyqa” Francia llaqtapi Revolucionpa hatariynin hinaspa mana kamachikuy anarquíam. “Ninaqa” Sodoma Gomorra llaqtakunaman apamusqa chinkachiymin. Eliasqa papal atiyninmanta ayqesqa karqa mach’ayman chayananpaq; chayraykum Señorqa payman rikuchirqan, pacha tukukuypi sasachakuyta ruwachiq llapa mana allin kallpakuna kashaptinpas, Diospa atiyninqa chay llamp’u huch’uy kunkapim tarikun.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Moisés, Elías y Juan el Bautista, llapallan, Diospa caracterninta rikusqankuta huk mach’aymanta testificanku. “Mach’ay”mi sapallan señaltaq kanqa huk mana allin hinaspa adulteraq mirayman qosqa. Jesús rimarqan “adulteraq hinaspa mana allin miraymanta”, chayqa “qhepa p’unchaykuna”pa mirayninmi, tapuy-juzgamientopa tiemponpi. Chay miraypaq señalanqa profeta Jonás karqan, paymi kimsa p’unchayta huk mach’aypi pasan—huk ballenapa wiksa ukhupi.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Hinaspa runakuna achka achkalla huñunakusqankutaq, payqa rimayta qallarin: Kay mirayqa mana allin miraymi: huk señalta maskanku; ichaqa manam ima señaltapas qusqa kanqachu, aswanpas profeta Jonáspa señallan. Imaynatachus Jonásqa Nínive llaqtapi runakunapaq señal karqa, hinallatataq Runapa Churinpas kay miraypaq kanqa. Lucas 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jonásqa kimsa p’unchaw kimsa tuta ballenapa wiksa ukhunpi karqa, hinallataq Jesúsqa kimsa p’unchaw p’ampasqa kasharqa. Jonásqa huk señalkarqan, Jesúsqa hinallataqmi. Paykunaqa kawsarimuypa señalta rikuchinku, chayqa, sut’itaq, wañuymanta qhipanpi hamun.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Chaymantapas fariseokunamanta wakin qillqakamayoqkuna kutichispa nirqanku: Yachachiq, qanmantam huk señalta rikuyta munayku. Paymi ichaqa kutichispa nirqan: Mana allin, waqllikuq miraymi señalta maskan; ichaqa manam ima señalpas qosqachu kanqa, profeta Jonáspa señalnillan qosqa kanqa. Imanan Jonás kimsa p’unchayta kimsa tutata hatun challwapa wiksa ukunpi karqan, chay hinallataqmi Runapa Churinpas kimsa p’unchayta kimsa tutata hallp’a sonqon ukunpi kanqa. Nínive llaqtapi qharikunaqa kay miraywan kuska juicio p’unchaypi hatarispanku huchachanqaku; Jonáspa willakuyninrayku wanakusqankurayku. Qhawariychik, kaypin Jonásmanta aswan hatun kaq kashan. Mateo 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Sichus ñawpaq willakuykuna kutikuy kamachiyta allinta entiendesun, hinallataq llapa sagrado historia kay pacha tukukuyninta reqsichisqanrayku, chayqa Jonáspa, Cristopaq wañuynin, pampasqa kaynin, kawsarimuyninwan kuska, “señal” kasqankuta, hinallataq kunan Diospa llaqtanpaq willakuyninta yachanchik. Imanam Jonás hatun challwapa wiksanmanta qarqusqa kaspa willakuyninta willakurqan, chayhinallataq Cristopaq kawsarimuynin willakuyninqa chaylla willakusqa karqan, angel qaqata Cristoq kasqan machaymanta suchuchiptin. Moisés, Elías, Jonás, Cristowan rikuchisqa runakunaqa manam “qhipa p’unchawkuna”pi Diospa llaqtallanachu simbolizasqanku, aswanpas sapankankupa qosqan willakuynintapas simbolizanku.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Jonáspa señalenqa uqallanquman yaykun mach’aypi kaq experienciatapas, maypichus Cristopa khuyapayakuq kasqan rikuchikun. Chay kikin khuyapayakuytaqmi Elíasman Jesús qusqa karqa, Jonásmanpas qusqa karqa, pay mensaje willakusqan responsable kasqanmantam ayqekuspa riqtin. Jonásmanta astawan ancha rimanapaqmi kan, ichaqa kunanqa wakin puntokunatañam rimana kachkan.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Mach’ayqa, hukkunawan kuska, wañuyta hinallataq kawsarimuyta rikuchin. Diospa rimanakuynin llaqtan qhepa p’unchaykunapi achka testigokunawan reqsichisqa kanku wañusqa hinaspa chaymanta kawsarimusqa kasqankuta. Chayqa, cheqaqmi, huk cristianoga Diospa qhapaq suyunta rikunanpaq musuqmanta paqarinan tiyan, chaymi ñawpaq aycha runapa wañuyninta rikuchin; ichaqa profetiko nisqapiqa aswan achkata niwanchik. Huk willakuyta purisqanpi sayachisqa kasqanmanta riman. Elíasqa willakuyta willakuyta saqarqan, Jonásqa willakuyta willakuymanta ayqekurqan. Juanqa carcelman wisq’asqa karqan hinaspa wañuchisqa. Jesusqa chakatasqa karqan.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Chayqa Jonáspa señalananqa manam wañusqallamanta, kawsarimusqallamantachu; aswanpas willakuypa wañuyninmanta, kawsarimuyninmantawanmi. Hinaspapas Diospa simpinpi tukuy willakuyninkuna, mayqinakunachus chaypi rikuchisqa kanku, qhipa willakuy willakuytam rikuchinku, mayqintachus Tayta Dios Jesúsman qorqa, paytaq Gabrielman qorqa, paytaq profetaman qorqa, paytaq qillqarqa hinaspa iglesiakunaman apachirqa. Diosqa munarqanmi willakuyta tukuchiyta hinaspa yapamanta qallariyta Moisespa mach’aypi pasakusqanpi. Elíasqa kachaq hina llamk’asqanta tukuchispan mach’ayman ayqekurqa. Jonásqa Tarsisman ayqekurqa. Juan Bautistaqa wañuchisqa karqa, hinallataq Jesúspas. Kay llapa testimoniokunaqa Apocalipsis libroman apasqa kananmi, hukninwan hukninpas chiqanchasqa kananmi. Danielwan Apocalipsiswanqa iskay librokunam, ichaqa “Jesúspa testimonio” nisqanmi reqsichin paykunaqa huk libro kasqankutapas. Bibliapa kaqninkunahinallataq kikillan rasgokunata hap’inku. Iskay librokuna huk librota ruwanku, iskay qillqaqkunataq iskay testigokunata rikuchinku.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Daniel, Babiloniapa, hinaspataq Medo-Persiapa prisionerun, simbólicamente wañurqan leonkunaq t’oqonman wikch’uykusqa kasqanpi. Jonás simbólicamente wañurqan ballena mikhuptin. Juan, Revelatorta qillqaq, simbólicamente wañurqan timpusqa aceite wayq’uman wikch’uykusqa kasqanpi. William Miller wañurqan, ichaqa promesayuqmi: angelkunaqa panteonninpi suyaykashanku justokunaq kawsarimunankupaq. Future for America ministerioqa simbólicamente wañurqan 18 julio 2020 p’unchawpi.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Qhipa willakuy waqaychakuqmi churasqa kachkan papal atiyniyoqpa wañuchiq ch’akiy hampusqa kayninpa ukhupi. Chay ch’aki hampiysqa kayqa sut’i yachachiymin Apocalipsispa chunka kimsayuqta, hinaspa chunka qanchisniyuqta capítulo-kunapi. Wañuchiq ch’aki hampisqa kaqtinqa, kawsarimusqa papadoqa Apocalipsispa chunka qanchisniyuq capítulo-pi rikuchisqa pusaq ñiqin qhapaq suyuta tukunqa. Pusaq ñiqin nisqaqa riqsichisqa kachkan, qanchisniyuqkunamanta kasqanta. Pusaqqa kawsarimuyta unanchan, imaraykuchus saywachiynin paktopa tupaq unanchan kasqan circuncisión nisqaqa ruwakunan karqa qhari wawa paqarisqanmanta pusaq ñiqin p’unchawpi. Chay rituqa cristiano dispensiónpi bautismo-wanmi rantisqa karqa, bautismoqa Cristopa wañuyninta, pampasqa kayninta, hinaspa kawsarimuyninta rikuchin. Cristoqa kawsarimusqa karqa qanchis ñiqin p’unchawmanta qhipa p’unchawpi. Chhayrayku payqa profético nisqa hina pusaq ñiqin p’unchawpim kawsarimusqa karqa. Waranqa watayuq samaymanta qhipamanqa, musuqmanta ruwasqa kay pacha pusaq ñiqin waranqa watapi kawsarimun.